ואתחנן תשפ״ה

00:09 Good evening. Welcome to tonight's Shiur. It's Thursday. Your Parshah was Chayei Sarah. I'd like to dedicate this Shiur to my father's hundredth Yom HaZikaron. He was born nineteen twenty-five. He was born Yud Beis Menachem Av, Taf Resh Peh Heh. So it's now exactly a hundred years this week. Just one little incident I'd want to share. A little incident, but he was... I think the first time he went to the Rebbe or the second time, and the Rebbe commented to my uncle to, to Dovid Raskin, he says, "By the schla-- By the bruder, the schlapat zug leich." He used to wear like, many Fromm Yidden wear a bent up hat, like a Homburg kind of style. And, uh, the Rebbe commented, "It's too straight." So there and then some people gave it some therapy to bend it down. Um, and then I'm sure there's a deeper significance to that story. But let's come into our series of shailas for this week. And so, the first thing is that two people separately contacted me about in yonim of honey added to ketores. The Hashgacha Protis in, uh, Rambam, Gimel Perachim L'Yom. This was the Sh- the Rambam beginning of the Shiur of Yud Alef Menachem Av. So the two comments. The first one is, you read here at the end of the long, uh, paragraph, Taam Na Bonipit Avchteres Ketzat, and also in the shorter version, which we have after, you know, in Kehillat Kehno, Pedim Achteres Hatsrivat Ziperein. So we have then in addition to the

02:03 eleven ingre-ingredients of the ketores, there's a number of additional ingredients. So there's Mala Oshon and there's Yankah Frisin. And then Rab Noson HaBavli adds, "Oh, Rab Noson, what, uh, af kipas hayardin kol sheh." If some kipas hayardin is, uh, was added, well, you know, that, that should be added. Okay. And then in the same breath, af kipas hayardin kol shehi, v'Nosson bodvash psola. But if you put in honey, it's disqualified. This is... What you have on the screen is from Seder Torah Alef. In the Torah Hashem Seder, apparently there's a comma here. Af kipas hayardin kol shehi, v'Nosson bodvash psola. And you wonder what exactly is, is Rab Noson saying here? What's the connection between kipas hayardin, whatever that is, and what's that got to do with adding honey? Wh-wh-wh-what's the flow here? And what's actually no-remarkable is, which I didn't notice it when I was working on the Seder, that you see here the first edition of the Alter Rebbe Seder, Rab Noson HaBavli, af kipas hayardin kol shehi. We spoke about various added ingredients. Yeah. So we spoke about, as I said, Mala Oshon and Yankah Frisin, and Rab Noson HaBavli adds kipas hayardin. End of statement. Then the original Taam takes back, takes back the microphone, and he starts saying, "V'im Nosson bodvash psola, v'im chi se ha-chon kol sama noah." This is not even nothing to do with Rab Noson HaBavli. It's a separate statement. It g- and there's no, there's no inner connection between the recommendation of having kipas hayardin

03:41 and the objection to having, you know, bodvash, the two separate yon. So the punctuation makes all the difference. Okay. The second comment was someone asked me about the pshat in this braisa. You say every day, twice a day, Taam, the second Taam, Taam BaKapora. If you would add a tiny amount of dvash into the ketores. Ein od yochal aman b'pnei recha. And why don't we do it? Because the Torah says. It's like a rather long-winded start saying, "Oh, this would be a consequence." And why don't you do it? Because the Torah says. Say it's not allowed. It says in the Torah, "No, it's not allowed." What's the whole conversation here? See, in the Seder, I have here a quote of a letter of the Rebbe. You're asking about the Maimon Azal. Il oho ya noson bodvash, v'lomo, m'pnei. The whole con-the conversation back and forth. Could have said b'kitza, v'leim b'kitza. Ei mo ovin bodvash. This is the law, no doubt, because it says, it says in the Torah, chol dvash. So the answer will be found in Torah's Koyanim, which is quoted in the Toisres increases. So here you have on the screen, Toisres increases. The Torah's Koyanim. Dvash. It says that you shouldn't put in dvash. Ein yelo dvorim she'ein ha-dvash yofel o. I only know from this perhaps where, where the ingredient of honey will be detrimental, detrimental to the quality. I mean, now what about ketores, where the patomim, the experts, the connoisseurs of ketores say that dvash is actually good

05:23 for it. As it says in the Yushalmi, if you put a little bit of honey, lo yho ya kol ha-olam yochal aman b'pnei recha- b'recha. What is it? What is it? So this is almost the same as BaKapora. Ein od yochal aman b'pnei recha means not, does not mean unbearable. In English, we say, "I can't stand it," means it's unbearable. But that's not the pshat of the word in braisa. It means it would be so enthralling, so, uh, overwhelming. It'd be so powerful that you would not be able to hold yourself back. You'd be so drawn to it. So ein, ein od yochal aman b'pnei recha, you wouldn't be able to restrain yourself. It's such a powerful thing. The, the keteres is a fragrance. It was a very beautiful fragrance, very ta- uh, uh, very powerful fragrance. It says elsewhere that there were... That, that someone says my, the, my father had goats many miles away, and they would sneeze because of the smell of the keteres. So the keteres having a powerful smell is actually a quality. It's a mileh. And therefore, this is the question. Me'ileh, if it had been an ingredient which would spoil the quality, I understand. Torah says, "Don't put it in." But you might have thought if it's a, a ingredient which is going to actually boost the keteres, actually that which should be allowed. Talmud Lehma called devar, not just devar, called devar. Don't differentiate whether it is a, a, a, a, a ingredient which im- spoils or

06:50 enhances. That's the pshat of this whole, the whole conversation. By the way, the Rambam does not bring this drash. I didn't notice. He brings a different drash on chol devar to say that even kol shor, there's no limit to how, how small the amount of honey added to the keteres to disqualify even the tiniest amount of honey also. And he learns that v'chol devar. In other words, even the tiniest amount of, of kol shor. Meanwhile then, if that's the case, I'm intrigued. What then is the objection of the Torah to be using... Adding to honey to keteres? You see, we've got other ingredients added. They've got 11 ingredients, but also gain kafrisin and maror oshin and, uh, and, uh, kipa sayalin. So all of those enhance it somehow. So what, what's the extreme objection to devar? So I looked up the Chinuch. That's his, that's his mandate to give reasons for the mitzvahs. And he actually, I didn't quote it on the screen. He just says, actually, this one's quite a difficult one. What's the logic here? Meanwhile, he says that there is Isur of se'or devar. Because se'or we know is yeast, and that causes things to swell. And honey apparently adds to it foaming, to froth. And that's the objection. Because it's like the Torah rejecting things of gaavah, of pride. So that's one pshat, that the se'or and devar are both components which would cause swelling, and therefore, in, in, um, yeshes and gaavah. Then he quotes the Ramban, who says the

08:40 korbonot which are the rotsen Hashem anichvod. They, uh, should not come from things asher lahem hayad chazaka leishanos hatevim. They are... I'm, I'm, I'm, I'm guessing this is what he's saying. You sometimes have substances which are going to be m- I don't know if the word mind-altering is the, is, is the right word. But let's say people who if... Have a, a, a significant amount of alcohol. It causes a person to behave in a different way. Take certain drugs. Certain, certain... There can be certain things which will make the person in a different mood. So the keteres is being so powerful that ein od hamyocha lamim peni ruch. It'd be so overwhelming. The Torah doesn't want us to serve Hashem in through... With media which are going to change our nature. We have to serve Hashem with our nature, not with media which overpower our nature. That's the way, uh, the, the Ramban is saying. So there, there is a contemporary discussion now that cannabis has become legal in certain parts of the Western society. What is the, uh, what is the Torah attitude to taking such substances? And, uh, here you got here a moker that Torah doesn't want us to... Hashem doesn't want us to serve him in where we've lost control of ourselves. He wants him... Us to serve Hashem, him with our da'at, with our sechel. Okay, so those are two points on the, uh, Inyan of devar. As I said, connecting with the Rambam. Now, here I got this question

10:21 this week. As you can see on the screen, the... This is a mezuzah case, and the way it works is you screw a s- a track into the wall. It's on the masonry. It can be on the wood. It doesn't matter. And then the mezuzah case has got built in a kind of... And it's gonna fit onto the track. And then you slide it down, and it s- fits snugly, and it looks beautiful. N- n- n- n- no nails are visible. And the question is, is that called kviyus mezuzah? Is that adequate for the kiyum of the mitzvah? Can you make a bracha for your putting up mezuzah in such a way? Which... So this is earlier in the week. And meanwhile, I wanna show with you, share with you another picture. You can see here someone writes to me, "Hi, Rabbi Raskin. Is it kosher if there's no screw on the bottom?" So Bashko Haprotes, I've just been looking at this, this topic here. Now, there is a, a Gemara which says in Menachos, "T'lo b'makel p'sula." If you just h- hang the mezuzah in a, in a stick, on a stick, that's not okay because it says, "B'sh'arecha b'inon." It has to be connected to... The sh'arecha has to be connected to your gate. So the Rambam says this. It brings down this Gemara. T'lo b'makel p'sula sh'ein zoi kvuah. It's lacking in being affixed, isn't? And so I'd like to just add that the fact that the p- bracha is l'keboya mezuzah.

12:01 When the Chachamim coined the... About beia habrachah, they chose the word l'keboya. That says, tells us that the mix- mezuzah has to be fixed. Uh, as we find the berakhah his atif b'tzitzit that the Geonim made a whole fuss about the fact that his atif has to be in a way of yi'atifo. So when Chakhamim say the berakhah l'keboia, it has to be kavoa. Now we see the Rambam says so. The Bach, we see in the Sefer it is quoted, the Bach is, uh, bringing proofs that it's not essential that it is kavoa, that it has to be fixed with nails. It's only mitzvah bemeumav. Let's move on. This is all from the Sefer Sefer Toiv. And he has here from the Sefer Daas Kedoshim from the V'chochero. If you have a mezuzah case which has got also a lower track, which has got... the metal is bent in such a way that, uh, and then the mezuzah itself fits into the, the bent over lip of the track. So then he says, make sure that the bottom of the track is bent over, so that the mezuzah should not be able to be slipped out downwards, only upwards. So reading this, we-- it seems that the track which we have just described, which I've seen a picture of, is not identical, but very similar to what the Daas Kedoshim is saying. That so long as it doesn't fall, then it won't be able to slip down, that he considers that kavoa. And he further

13:39 brings a discussion about a mezuzah fixture. Imagine you have two, you have two rings, and the lower ring has got a, a shulaim, it's got a base, and the upper ring is just an open ring, and you put the mezuzah into the two rings. And let's say you have your mezuzah is like a tube, and the lower part is, is, is held by the ba... this ring, which is, has got a shulaim, it's got a base, and the upper one holds it in place, but really you could just lift it out. So it's a mezuzah in a fixture. The mezuzah is safe. It's not gonna fall, but it's not, it's no melakhah. It's not, it's not fixed, yeah. You can-- if you pick it out on Shabbos, there wouldn't be any melakhah. And even there, he's, he's noi to say that that would be okay, um, possibly. There's room to be ma-ma-make even there. But coming back to, uh, so looking at this shailah of the mezuzah fixed with one screw. What I answered the fellow is, so long as it's firm, even with one screw is also enough. And the same thing could be said over here with this, uh, uh, sliding, uh, track. Since it's stays firm, once it's sl-slid onto its place, it is firm, then I think it is okay. That's my impression from... It's still... It would be considered kavoa. There's a need for kavas, and so it's like an interesting point. It may be a, a possibility to slip

15:16 it off on Shabbos. So as far as hilchot Shabbos is concerned, it may not be, uh, considered part of the building. And yet, hilchot mezuzah, it would be counted as fixed. I'm not sure. Maybe that has to be a bit, a little bit more. So the poiel, poiel that, that I, I... This, this, and this story with a sliding case, it was a mezuzah for a building which, um, was not, not, not a dwelling at all. Not even, uh... I asked the gentleman. It's not even a place where people would eat. Not sleep, not eat. It was like more like a... So I said to just to put it up without a berakhah. But, uh, chazal are more noi to say that it is valid. Right. Let's move on. So someone asked me a question, what berakhah is said on coconut milk? So the reason why we make a berakhah on... we make a shehakol on orange juice and not a, not a borei pri ha'etz, even though oranges we know come from trees, is because in Torah, in halakhah perspective, taking a good, geshmakah, juicy orange and make it into juice is a, is a downgrade. You've degraded it. The only fruit which make it into juice is an upgrade, is grapes and olives. There, it's an upgrade. But other fruit, to make them into juice is considered a down, a downgrade, and therefore it becomes shehakol. The case of the coconut j- uh, milk is different because it's not, it's not squeezed out.

16:53 And therefore, it's... why is it different to the fruit itself, which is pri ha'etz? And this is from Chaim Neuer, and he brings also from a Sha- Charles Shaul's Knesset Haredim, who talks about the, uh, liquid found inside a melon. In Mitzrayim, apparently it was, they would have water inside the melons. So he says it's a borei pri adomah. Having said all that, he brings arguments to the contrary, and his bottom line is that since there's a safek, there are those who say it's, it would be shehakol. So then, "Ro'i l'voreich al mei ha'egozim shehakol nihiyeh bidvaroi," they should make a shehakol. So the bottom line remains with coconut juice, coconut milk, the berakhah is shehakol. Although the sevarah, there's a strong sevarah to say that it is ha'etz, and if you just did make ha'etz, let's say, on some coconut or something else, and you're going to have that, I would say, don't say a separate berakhah, uh, shehakol on the coconut milk, because it may a-- it may be already included in the borei pri ha'etz you've just, just said. But if you're asking what to do l'chatchilah, so, I mean, you're not having any other fruit, just the coconut juice. So the answer would be to say shehakol because of safek berakhot. Right. Let's move on. So here I had a question- In some, uh, Beis Chabad, I believe it was near Tstsuro, not that it makes any difference for our discussion. So on Friday evening, ten minutes after sunset, someone comes

18:33 into the Beis Chabad, and he says, "Can I put on tefillin? Can you help me put on tefillin?" So Baruch Hashem, people are coming to ask to put on tefillin, but now it's already in, uh, ten minutes into Shabbos. So in the volume two of Sefer Ha-Yeshirim, Misner Shel Ichlas, I have a discussion about someone who would go to shiva houses, and he would... In England, it's quite common that in the summer they would have a Minya for Ma'ariv, and, uh, people would come and to, to the shiva. Lavdavka they, they put on tefillin. So this is Levava shel Shliach would go to the houses to put on, and he'd ask people to put on tefillin. And then the, some people, uh, are asking, "How can you put on tefillin if they've davened Ma'ariv already?" They have davened or they haven't davened, I'm, I'm in question. But let's say if they have davened Ma'ariv, so here there becomes a, like an issue of trei koli de'sasri. There is an objection not to do two contradictory things. So if someone's already davened Ma'ariv, then he realizes, "I didn't put on tefillin today," or, "I didn't mention lulav today," or, "I didn't hear shofar today," or, "I didn't..." Yeah, et cetera. So then he already davened Ma'ariv, but still, still light outside before sunset. So then he should do those mitzvahs without a bracha. That's the machloket of Rishonim, and this is how it works out in the Alter Rebbe Shuchan Aruch and Siman Lamed. It talks

20:00 about this, and the pe'al he says, "You should put it on without a bracha." In other words, you have made it... Through your davening Ma'ariv, you've made it layla. That's subjective, but in, in, in real terms, it's still yom. So that's, that's, that's the, uh, th-that's the solution there. That's the answer there. But here it's more... And, and, and, and, and the question could be also, let's say, if you're Mekabel Shabbos and you, uh, and then you realize you haven't davened Ma'ariv or et cetera. It could be also with Sefira. If it's you've, you davened Ma'ariv early, and then you realize, "Oops, I didn't count Sefira last night," can you still count Sefira after you davened Ma'ariv and then down... An hour later, count Sefira for the following night, yeah? For that night. So, but here, but you can rely that it, since it's still li- daylight, you can... It's still... You can do the mitzvah of the day. But here it's worse. Here it's, here it's already Shabbos. And here we have in, from the Alter Rebbe Shuchan Aruch on the screen, "Ein l'vorach shum bracha kesharet et tefillin." A tefillin is you don't make a, make a bracha when you move the tefillin, although the Mishnah says you do, but halachically we don't. Even if you're taking them off erev Shabbos ben ha'shmoses, she'oz chayav hulach ol son. There's a mitz... There's a chiyuv to remove your tefillin when Shabbos comes in because Shabbos yom tov laws are on tefillin. So you're not

21:20 allowed to wear tefillin on Shabbos and Yom Tov. Very interesting. We just were learning the Gemara, the end of Perek Aleph of Beyah. It talks about a person stuck out in the field, and there's no safety, uh, et cetera. But otherwise, the-there's a chiyuv to take off the tefillin when Shabbos comes in. And therefore, when someone comes in and says it's ten minutes into Shabbos, it's ten minutes after Shkiah to say that, you know, I want to put on tefillin, the answer sh-should be, "I'm sorry, it's already Shabbos, and we can't put on tefillin on Shabbos." Um, and the fact that there's this Rav Yitzchanan Zeman and all that kind of stuff, I still don't think that with the pe'al we follow, this is our... This is how we make Shehecheyanu Shabbos. I have just one other message here that what would happen if you put, do put on a tefillin, you got your people in your Beis Chabad, and you've told them you've made kiddush, it's already Shabbos, and then they see you putting on tefillin with this fellow. It somehow sends a confusing message. It seems... Is that, you know what? That, that Kabbalah Shabbos is negotiable. When it's really important, they can still do stuff. So I think it's also on, on a educational level, it's misleading. But right. Um, just... I wanted just to share with you. I have a, a nephew of mine. He was in Eretz Israel for Yom Tov, and he asked me about putting... Going to the

22:42 Kosel Ha'Ma'aravi on the second day of Shavuot to do Mivtzat Tefillin. See, he was keeping two days Yom Tov, and he's asking, could he put on tefillin with a yidden on the second day of Yom Tov? Uh, for him, it's Yom Tov. For them, it's a Yom Chul. So I said that he is allowed to. That, uh, you're allowed... Like you're allowed to u-move a thing which is a klipah shel malacha l'Yisrael, l'tzorech gufa m'komo. So to... There's a yidden wants to put on tefillin. He said, "You're allowed to be metal tod tefillin, to put on the tefillin with the, uh, stam yud beis vuкса for you. But if you, uh, l'tzorech atzmo, l'tzorech, l'tzorech, uh, to do something useful with it," say, you'd be allowed to. Right. Let's move on. Um, this, this one got me thinking. A fellow got onto a plane in New York at two p.m. on Monday and flew to Korea and arrived in Korea on a few hour... Well, a good few hours later. It did not see sunset. It didn't become dark. Think if you're traveling... If you, if you're traveling west, yeah. So then you just go... The day goes on and on and on. So he was traveling west from, from New York towards Korea, towards the, uh, towards Asia over the Pacific. It's just going on. It's, it's a very long afternoon. Happens to be when he crossed the date line, it became from Monday afternoon, it became Tuesday afternoon. But it was just one

24:20 very long afternoon. So he did not see sun... He did not see, uh, dark. So he was confused, and he said, uh, he davened a second Ma'ariv Shacharit. Um, I c- I shared this with someone. They says, "How did he daven Shacharit? It was this afternoon. Uh, there was no morning." He arrived, apparently, according to this, uh, uh, if he left New York at two p.m., he arrived in Korea at six p.m. on Tuesday. Um, but... And there's no m- never mind no night. There was no, not even a morning. So what did he say? But the pol, this is the question. Can be v-various variations. If you, if you travel in such a way that you did not have a night, do you have to daven a second Shacharit? So the answer, my impression is that no, you don't have to daven a second Shacharit. So we have here, we have if you missed a tefillah, uh, then you can compensate by davening a second Shemoneh Esreh for the next tefillah. But here we have... This is in Siman ain alef talking about an oinen, Rachmana liclan. If a person lost an immediate relative, so until the levaya, until the burial, they are gedar of oinen, which is exempt from all positive mitzvahs. Afterwards, after the, the, uh, after the burial is, uh, done, so then they become oval and the chayav mitzvahs. So he says that he does not daven a second, a second Shemoneh Esreh. He missed, say, he missed Shacharis because

25:54 he was oinen in the morning. He doesn't daven twice Mincha because there was no chiyuv for him to daven in the morning. So you don't, you don't have to make a tashlumin for s- when you had no duty in the first place. Uh, for that matter, he says also not to say Birkat Shachar because Birkat Shachar are incumbent when you get up in the morning, you put on your shoes, you put on your clothes, et cetera. So it's got to do with the chiyuv incurred at, at the morning. If he had no chiyuv at the morning, there's no, no, uh, need... no, no, you're not allowed to say Birkat Shachar after the, the, uh, kevurah. And he says, finishes off, "Im berech mevorach brocho levatola hi." Uh, now, with the exception, though, of Birkat HaTorah. Birkat HaTorah is not a Birkat Shachar. The last three brochos from, uh, uh, Al Di Verey Soodo of Arevdo and that one he should say because they are, they are, uh, to be a, to, to be allowed to learn Torah. Oval is allowed to learn Torah, albeit in this restricted, but that's, that's a different story. Birkat Shachar he shouldn't say. So coming back, similarly, he had no chiyuv of Ma'ariv, uh, so he doesn't have to daven a second Shemoneh Esreh. Well, it's also, uh, now, having said all this, is it should be a consideration. Should we be traveling in such a way that you're missing out, you're missing out a mitzvah. You're missing out a

27:16 mitzvah of Kirsh Malchias. And this, with this, this route, you... I don't know whether this is an alternative flight route, but the person taking this route has lost out in the opportunity of doing mitzvahs, uh, Kirsh Malchias, and for that matter, l'chayav mitzvah Kirsh Shachar also, because he didn't have. Uh, okay? Let's move on. So someone asks me a totally different question. He has a, a rental agreement, and in the agreement it says, "If payment isn't made by a certain date, then there will be a fee charged." He's asking, "Is that ribbis?" And the answer is basically it is ribbis. And ribbis, even if it doesn't come to fruition, merely including this in a document, in a, uh, contract that if such and such happens, there will be a charge of ribbis, is also not okay, and that's really a, a, a struggle for lawyers, et cetera, for, for Haimish Yidden. It's not for Haimish, for Jew, for Jews. It doesn't matter Haimish or not Haimish, yeah? All Jews. To, uh, avoid when you're... Generally con- many, many contracts will automatically include a, a charge of, of interest for delayed payment, and that's gonna be a problem for, for a Jew to have such a, a document. Um, and this, I'm just, just to help show how this is in a contemporary Sefer. If, if it works out, this is talking about rental. If you have a... If, if it's, if you're delayed, if you have an agreement that if you delay, if you delay

29:05 paying the rent, there will be a charge, um, beyond the rent more, that would not be okay. So again, like, "Asur lekach as ribbis afar yichud tashlum mesha kerus." You wouldn't be allowed to charge interest if someone pays his rent late. Right. Fairly straightforward, but unfortunately, it's a very common, um, common thing, and perhaps people aren't so aware of it. I was at a shiur a couple of years ago. I was in Eretz Yisrael, and they had a mumcha. Perhaps I told you this. Um, there was a, an expert on ches ribbis gave a shiur there at this event. And in Eretz Yisrael, it was, uh, in every, every, um, you know, you have your electricity, your, your, your gas bill, your, your, uh, water supply. All of these things, all of these documents, all of these, um, contracts have built in them that if you don't pay on time, you're gonna be charged extra. So he was saying how in Eretz Yisrael, this is really a huge, a huge issue when you make any contracts with, with companies, with suppliers, and utilities, uh, to avoid the charges of ribbis. How they work that out, how they solve it is, I mean, chutz la'aretz these contracts are with Goy, with a Goyim, therefore it's not a problem. Okay, let's move on. Yeah. So here someone asks me, "Many purchases are now made with auto-pay. What if my client is Jewish and the charge happens on Shabbos or Yom Tov? Is there any issue with that?"

30:44 So I, uh, receive a check, and I put it in the bank. Let's, let's say, but it's, the time of the check is to be payable on Shabbos. So it means that the money is being transferred into my account, from your account to my account on Shabbos. Is that okay? So- He says if you didn't instruct it to, to be happening on that date, that's okay. So he says, "If I'm going to deposit a check on Friday, uh, and the, the, and the bank will, will, uh, process the check on Shabbos," he says that's okay. And it looks like also so long as it's, uh... Let's say, let's say how he's talking about a standing order. To make a standing order to, uh, on, on a particular date, and it can-- that date can sometimes be of the month, and sometimes be on Shabbos. So you're paying someone money from your account to their account, both Jews. But he says that's, that's okay if it's... that's not planned that way. It's just happening that way, then, then that's okay. Right. Let's... We have another couple of points here. We might finish a little early, allow me to get in time to shul for, uh, for Mahid at nine thirty. So a couple of feedbacks. I wanna share here with you. Last week, if you remember, we had also a story about the... Was it one last week or two weeks ago? About, about saying Tachnun, and, and saying Avinu Malkeinu. When, when saying Avinu Malkeinu

32:21 and Tachnun isn't said. And I told how by Tof shin lamed hei, the Rebbe had yortzeit in 12 Tishrei, and I said there was a chosun there, and as a result, they didn't say Tachnun, and the Rebbe said also not to-- the Rebbe didn't say Avinu Malkeinu. And then later explained how according to Minag, um, Sfarad, which we follow, there's one tier. Not... In Ashkenaz, there's two tiers of omitting Tachnun. In Ashken-- Sfarad, it's one tier. If you're not saying Tachnun, you don't say Avinu Malkeinu, El Chayai Ha'chayim, um, and Lam Natzeach. So someone pointed out to me it wasn't a chosun, it was a bal bris, and that's obvious. How many-- How often do you have a chosun in Aseres Yemei Teshuva? Um, it would be for... A chosun to be in 12 Tishrei, to be a chosun would mean, uh, unless he got married Mama Shavei Rosh Hashana, which is not a, not a popular date for chasunas. So yeah, he told me actually the name, who it was, someone of the family named Brill, and they had told him to stand near the Rebbe and to tell the Rebbe, and they told the Rebbe that it's a bal simcha, there's a bal bris, and the Rebbe didn't say Tachnun and didn't say Avinu Malkeinu. Okay, so that's one feedback. Another feedback, we c-- had a discussion, it came up about a mitzvah which is not a chiyuv. And I had a whole discussion, let's say if a, if a, a, there's a

33:53 kedushah. A sukkah has a kedushah if it's used for a mitzvah. Now, if a woman sits in the mi- in the sukkah, which hasn't been used by a man, and she's not mechuyav. But does the kedush-- Does the, does the mitzvah become a mitzvah even though there's no chiyuv to do it? That was the question. Of... Is, does a voluntary mitzvah have the status of a mitzvah? That was a discussion last week. So Rabelu shared with me, he had, he's, he has a, uh, kavias to go through the Rebbe's letters, and he had just come across this letter. Now, this is to Rebbe Vremel Ziskind, who was the, uh, a-- I believe he was the Rosh Yeshiva in seven seventy in his day, and a t- tremendous lamdan. Rebbe Yankel Goldberg of Hadar Torah is, uh, is a son-in-law of his. So he writes the... So the Rebbe's writing to him about the, the, what's the value, what's the power, so to say, the, the Hamshacha if a child does a mitzvah. And the Rebbe had taken the view that a child's mitzvah, it's the, it's not the child's mimon kaimeh mitzvah in the Torah. And actually, the Alter Rebbe is quite clear in Siman Lamed Tes, although it's put in, in brackets, that the chiyuv is, the mitzvah is the father's mitzvah. It's fulfilled by the child doing the mitzvah. They're thinking L'shem Chinuch, but the chiyuv is the father. So that was, uh, one letter in Tof shin yud daled. Um, was it

35:25 Tof shin yud...? I'm, I'm not sure exactly of the years, but there's two letters, one next to the other in Igros Kodesh. And talking about Hamshacha through a pul of a child who's patur on the part... Hamshacha through a mitzvah ase, which, um, that's mangroma and done by Isha. And the Rebbe had taken the view it's like a mitzvah sheheirim shuz. Not to say it has no effect at all, but it may be on a not the same level as a Hamshacha done through a mitzvah, which there is a chiyuv. We have the, the Halacha is Godal Hamitzvah Avaisah. Isha Ein Mitzvah Avaisah. So the effect of Mitzvah Avaisah is, is, is, is greater. Okay. Well, that's, that was point ten. And point eleven I wanna share with you. We had a discussion a couple of weeks ago about the Arizal. Nusach Arizal has Chaydu before Borchu She'amar. And I had... I showed you a whole thing of the Zohar, how the Turgu Sores, and how this, this Hagahot Arizal to say that, um... They're talking about Shabbos, about saying, Anshei Knesset HaGedolah tikunu to say Hashem Haym Mesaprim, et cetera, and Ma'anu Tzadikim to say those on Shabbos. And Alter Rebbe says this is all Anshei Knesset HaGedolah were metakim to say Chaydu before Borchu She'amar. Meanwhile, to refresh your memories, I had said something to the effect that Chaydu was instituted in connection with Korbanot. And therefore, it's an interesting situation because Hoidu is said following on from Korbanos, but by its very

37:15 nature, it's like Psukim de Zimro. It's, it's praises. So where does it belong? Does it belong with Korbanos, or does it belong with, with, uh, with Psukim de Zimro? So Ashkenaz say it's, it's Psukim de Shevar. It goes with Psukim de Zimro. And, um, Rosh Sefarad is saying it's, it's got a connection with Korbanos. Now, when I gave this over to the Talmidim on last Sunday, not Sunday Tisha B'Av, the Sunday before, and I had on the screen from the Altar of the Shekhunah, it was, it was said by the Oren. And so I was now a bit confused. So let's go through this a little bit more carefully. You have in Divrei Hayomim, we have the whole story how the Oren had been captured by the Pelishtim. And then it was br- the Pelishtim returned it. They had suffered losses and et cetera. So they returned it, and then it was in a particular place. And then that story with Uzziah, um, Peretz Uzzah, that it was carried on a wagon, and Uzzah stretched out to stop it from falling, and then he died, and David HaMelech was very upset. Then they bring it to a place called of, of, uh, um, uh, the house or the premises of someone called Oved Edom Hagiti. And it was there, and he had tremendous bracha. And subsequently, David HaMelech brings the Oren to Ir David. Now, Ir David, that's another name for Yerushalayim. So the Oren is brought to Yerushalayim. And this is in Divrei Hayomim.

38:48 This is just before the Hoidu Lashem Ki Ru Vishmoi, which we say every day, is the whole story of how the Oren is brought to Yerushalayim, and David organizes Leviim. This one always says names of the celebration of it being brought to Yerushalayim, and then it goes into the Hoidu. And this is the, the background to what we have on the screen from Seder Olam. Seder Olam is like a historical record of kind. It's a braisel. So it says here, uh, they brought the Oren. Vayechal David, he brought Korbanos, and then he placed in front of the Oren Meshorzim. And then it says that in the morning, they said, Hoidu Lashem Ki Ru Vishmoi till Al Tigovim Shichor. And in the afternoon, they said, Shiru Lashem Kol Ha'aretz. And that went on for the next forty-three years. That there were these Mizmorim said before the Oren until finally Moshe Shlomo HaMelech had built the Beis Hamikdash and brought the Oren into the Beis Hamikdash. And so then this practice w-was stopped. So what, what threw me is, was, what, was the Hoidu got to do with Korban Tamid, or was it got to do with the Oren? Now, look at the bottom of the screen. We have here, and this is Orchos Chayim. It's quoted in the Bes Yosef, in Siman Nun. Now, the Orchos Chayim, be careful. There's two, or, uh, two Rishonim who have a Sefer called Orchos Chayim. There's a Orchos Chayim, a brother of the Rosh, I believe, uh, Molach and

40:23 Musar Sefer. And then we got Orchos Chayim from Rav Aharon MiHaYaa HaKohen, um, MiLunel. Lunel's in France. Um, so what we have is from the second one, from the Orchos Chayim of, uh, Aharon MiLunel. And it's, it's kind of going through like Orchos Chayim kind of stuff, Seudah filler. They've got a section called Meah Brochos. And then in that section, he says the following. It's customary to say after Midrash Rabishmuel, to start off with Hoidu Lashem Ki Ru Vishmoi. He quotes the Sefer HaEshkol. And the reason for saying Hoidu is because all the years that the Oren was still in a Yeria, which means under the drape of a, in a tent. So do all of that time until it was brought to the Beis Hamikdash, Tikhei David. Now, this should, this chapter, this praise should be said. And he quotes from the Sefer Yocheisin and Seder Olam. And the Tamid Shel Shachar, they were saying Hoidu. And in Tamid Shel Bein Ha'arbayim, they were saying Shiru Lashem. So here he, and since we've been saying Korbanos, therefore, we should be saying this Mizmor. Now, to, what, what threw me is that may not be so well known, but the Oren and the Beis Hamikdash were in totally different places. We had Mishkan was for three hundred and sixty something years in Shiloh. Then it was in a town called Nov. And then with the whole massacre over there, um, the whole story with Shaul HaMelech. Then the Oren was in, sorry, the Mizbeach was

41:56 in Givon, in a town called Givon. It may not be far from Yerushalayim, but it's a different place. And that's quite clear historically that the, the Oren and the, and, and the, and the Mizbeach were totally different locations. So here he's saying that it was with the, with the Tamid. There he's saying with the Oren. The Tamid is, is associated with Mizbeach. So we have here two, shall we say, different sources. My reconciliation is, so I'm suggesting, that it was, you have the basic, you have the, uh, Mizbeach, and that's where the Korbanos are being brought. But then you have the Oren. The Oren is brought, and it shouldn't be neglected. It's there. It's such a central Inyan. I mean, in the Be- in the Beis Hamikdash, we got two Inyanim. We've got Avodas Adam, Avodas Korbanos. Now, we've got the seat of the Shechinah. The, the, the Oren is the seat of the Shechinah. The Mizbeach is a se- is the focus of Avodas Adam. These are two separate Inyanim, which in the Beis Hamikdash are fairly close to one another. At that time, these were two in, in two different places. Possibly, what the Orchos Chayim is saying, in Yerushalayim, in Ir David, at the time of the Korban Tamid, they said, Hoidu Lashem Ki Ru Vishmai. And in the afternoon, they said, Shiru Lashem, uh, et cetera. So not to say that they said these Mizmorim at the Mizbeach where the Korbanos were being actually brought, but rather they were being said

43:30 in Yerushalayim by the Oren, by, in Ir David, at the time when the Korban Tamid was being brought. That's the best I could come up with to resolve that, um, apparent discrepancy. And, um, Yiruh Adots In Imrei Fi. And Iki Is Hashem Tzuri Vegoyali. We should have a Geulah Shlemah V'Moshiach Tzidkeinu, especially in this Shivat Tzion V'Yerushalayim. V'Moshiach Tzidkeinu, Malcheinu, V'Rishonu. Malchut. Yes, Shulko Yaf. Eich V'Shavos. Shabbos.