ראה תשפ״ה

00:10 Good evening. Welcome to tonight's Shiur. Thursday evening of Parshah Shemini. Coming up, Shabbat Mevorchim Elul. So actually, I have a chasunah tonight, so if I may fi-finish a few minutes early, say you'll forgive me. Meanwhile, let's go into... We have lots of interesting things today. Number one, so someone asked me a, a Chumash question. Last week's sedra: Simlochcha lo yivol so meh olecho. Your, your clothing did not wear, uh, wear out up-upon yourselves. Praglecho lo yivo tsecho, and your legs, your feet did not swell like dough. That's one way of translating. Curiously, the Targum Onkelos translates, susochlo bli yasminoch, which is the literal translation. But for the raglechlo, he translates, um, sonoch lo yicheyfo. Your shoes didn't get worn away or something like that. But he translates raglechlo as your shoe. And so the person was asking, why does the Targum translate, why does Onkelos translate raglechlo as your shoe? So I'm looking at it, and then I see this also in Mesilat Yesharim. There was a chief rabbi in London about a century ago, someone's gonna probably tell me exactly, um, called Rabbi Nosson Adler, and he wrote a commentary on Onkelos. So, very appropriate name, Mesilat Yesharim. It's a notion of a pasuk. It's, it's a contribution of Nosson Adler to Onkelos Hager. So he has the following comment: V'sikeil hametargim es yodov. Haashwes is hamlitza lakodom. Well, there's a certain wisdom here. If the earlier pasuk was talking about Hashem providing the man, Vayaancha vayarivecha vayahiroscha asamon. Then it goes on to

02:19 talk about your g- your clothes didn't wear out, and then your legs didn't get swollen. Wouldn't it make more sense that the, the, uh, welfare of your legs comes before the welfare of your clothing? And so for that reason, he sees that the raglechlo does not mean the legs, but rather it means the shoes. So it's indirectly, but he's saying that this raglechlo, like simlochcho is a, a garment, a, an outer, uh, thing to the body. So, so, so to raglechlo. Then he says, what exactly does then yochef, which you translate lo yivo tsecho. Somehow it means worn away, possibly. Okay. That was the Targum Onkelos of last week's sedra. Raglechlo lo yivo tsecho. It translates it as your shoes didn't get worn away. Let me go on to the next thing, which I have on our list, and this is very, very interesting. Not, not so practical for most of us, but there's a pl- there's a country called Iceland, and it has v- lots of volcano heat. I was there once and saw the... They have miles of piping bringing the heat from the volcanic area into the build-- to, to where people live. They don't have to, they don't have to have central heating. Uh, they don't have to boil water even, I believe, because they have got on tap volcanic heat. And it's this like miles of, of these insulated pipes bringing the heat from the volcanic area into town. So now there's another nishtike. The, the- there's areas where there's

04:07 soil, where there's ground is warm. So they make ovens, and there's a tourist attraction. You come today, and you'll make a loaf of bread, and you'll put it into the ground. Leave it for twenty-four hours, and it'll get baked. Of course, today's tourists don't wait twenty-four hours for their bread. So yesterday's tourist's bread is eaten by today's. And today's tourist's bread will be eaten by tomorrow's, BeEzrat Halibbo. So now the question is being asked, is bread baked in geothermal heat? Does it come into the issue of, of pas, pas nuchri, of goyische bread? That's the question. Not, not, as I say, not terribly practical. And even there, I don't think it's terribly practical because I would say that who knows what ingredients may have been put in yesterday's bread that you should be able to rely upon that the, it shouldn't be ba- pas, uh, you know, just because of the ingredients. Never mind pas, pas akum. Before going to this, l-let me also just go into a little detail. There's a difference between pas palter and pas akum. Pas palter is bread of a baker, and pas akum means of a private person. And there's much more latitude, much more, uh, leniency of bread of a baker. So if there's no pas Yisroel available, there's a hetter to, to use pas palter. But pas balabayis is more chomer. There are some who are mati, but overall it's more chomer. In our situation, this given situation, is this called pas palter or pas balabayis? On

05:58 the one hand, it's not made by commercial bakers. It's made by tourists to do. But on the other hand- If the reason for pas palter being more lenient is because there's no familiarity, then it's just a commercial thing. So perhaps here also, there's no familiarity. I don't know who yesterday's tourists were, so I can see both ways. But meanwhile, just in the principle, does pas akum apply to bread baked in, in geothermal heat? So interestingly, in the dinim of bishul akum, that apply... that does not apply to chametz, veria, et cetera. There are various forms, uh, of preparing food which are not included in bishul akum. For example, smoked, ham'ushan. Smoked, so smoked fish is not included in bishul, in bishul akum. Ah, it's tasty, but the whole bishul akum is because, ah, you know, I, I, I ma-I ma-I make you nice food, a special... It, it, it, it, it's tasty. That, and then that creates a, a, a social closeness. But if it's not a normal way of preparing food and a, and s-somewhat in unconventional way of preparing food, then that doesn't engender the closeness of which would bring to chasnus. That's the way under Chazal understood. Now, what I have on the screen for you is from a safer, very much a contemporary called Chelkas Ben Yomin. Um, if you don't know the na... who, who he is, well, his father-in-law has published the several seforim called Badei HaShulchan, who like Mr. Brewer style on parts of Yodea. And his son-in-law

07:48 did also... has done several parts, a few volumes. First one being on the dinim of bishul akum, et cetera. So pas akum, this is kufiyut beis. Kufiyut beis is pas akum, kufiyut gimel is bishul akum. See, he makes this distinction, and he brings a raya from Rashi in Brachos, talks about, um, asur in kelimudim, and it looks like that the issue about, of, of, uh, pas akum would apply even if it's baked in the sun, not baked in an oven. And so he's... That's, that's the beginning. He's starting off with a mashmaos from the Gemara and the way Rashi learns that, that for pas, even if it's not baked in a conventional way, it is still subject to pas akum. Let's read here the bottom section. So pas, pas akum was also to create a social barrier. It doesn't matter how it was made. Is it called bread? That's the main thing. So when it comes to cooked foods, so how it was cooked would also play a role in the s-s-kirvo chas-- chash chasnus. When it comes to bread, so it's, uh, it's bread. It's ed- it's edible as bread. That is, that is enough. So on this basis, he's taking the view that pas, uh, that, that bread baked in, in, uh, unconventional forms, as in pas, baked in the sun or in this case, the geothermal, would be subject to the dinim of pas akum, pas akum, pas palter, et cetera. Which I find it very interesting because in many areas, as

09:29 we know, pas is more lenient than bishul. The fact that you have the heter of pas palter and you don't have, according to most poskim, don't have a heter of bishul palter. So because, so possibly because bread is more of a staple, and therefore, there was more, they were, they, they made it more leni- more lenient. But here, he, he show-shows at one angle where even if it's baked in a, an unconventional way, it also would be included in pas and be subject to the guidelines of pas akum, pas palter, et cetera. Okay, let's go on to the next topic. Also in Yodea, but another tot- it's a different section. Here we have on the screen, we have a door to a storage, looks like under the stairs, and it's got a... It's got a... On the right side, let's say it's the, uh, the door post is one, one and a half meters, and on the left side, the door post is a meter, but perhaps a bit less. And the question is about putting up a mezuzah, and what, at what height do you put the mezuzah? Does the word mezuzah go on the third of the height, the top third of the height of the door post, or the top third of the height of the doorway? So before going into that detail, whether this cupboard needs to... this storage needs to have a mezuzah is questionable. I dou- I doubt that it has an area of four by four amos, which

11:03 is about two meters square, at the height of tetfachim. It's not so far-fetched, by the way. Some-someone just wrote to me this past week talking about under the eaves of a roof, and in the loft sometimes. Often, it's quite sh- quite low, but it could very well be that it has tetfachim high. It's not comfortable to walk in an area which is tetfachim high. You know that, yeah? Um, yeah. My, one of my sons has a joke. Two men walked into a bar. Ouch. Um, so walking this very low loft, which is ten, only tetfachim high, is not so comfortable. But, uh, it could be. It's got tetfachim high and, and four by four amos. It's not so far-fetched. But I doubt that that is the case in this cupboard. It should be so wide. But there's a chumra, there's a shita mentioned in Pesachim by Rabbi Hamudoni'el, but even a, such a cupboard, as long as it's a walk-in cupboard, so should have a mezuzah. So they're putting a mezuzah, okay. But that, that's, these are side details. Here's a question on the diagonal. So how do you measure? So what I answered the, uh, questioner was the following. The minimum width of a doorway is four tefachim. So within the triangle of the top of the doorway, measure where the horizontal would be four tefachim. Above that is not doorway. From there, l-on lower down, from there lower down, that's where you'll measure your height of your doorway, and then you'd put the

12:40 mezuzah in the top third of that area. It may be that then it will be parallel, it may be even higher than the, the vertical post on the left. But in, in what I'm ex... According to what I'm presenting is, that the first part of the diagonal side, the, uh, of the triangle is, is also considered the vertical. It's still considered the doorpost rather than the lintel. It's only when at the top, when it becomes only less than four tefachim wide, that's when it stops becoming a doorpost. So that's, that's, uh, the way I answered. On the left of the screen, you have a copy from the Sefer Sekhel Tov, which I mentioned many times, a specialist on Sefer Mezuzah, and he, uh, discusses this question. Uh, he's not, not sure. But I'd also like to share with you that there's another very much a contemporary Sefer Mezuzah called Shaarei Mezuzah, and he brings an interesting angle on this. Um, use the word angle. Otherwise, it's just, it's a slip up. But yeah. Um, that there's a Gemara, the whole sugya of, of... There's two sugiyas in, uh, in Gemara about mezuzah. One is in beginning of Yoma, and when the bigger sugya is in Menachos. So there's a notion of pischei shimoi, which I-I-I think the word crude, crude doorways would be part of mezuzah. So the l-l... Typical example would be, let's say the doorway isn't a straight vertical, but there's a brick sticking out, brick sticking in. It's j-jagged. So that's one

14:21 example of pischei shimoi. So a crude doorway does not need to have a mezuzah. So some of the recent Acharonim want to say that a diagonal lintel is not normal, and therefore it's a, considered pischei shimoi and part of mezuzah. So whilst here in any case we're talking about a, a chumra job because it's a thing under the stairs, but I wouldn't put it for, past some of contemporary designers to build a, a diagonal door for a, uh, for a whole room. It looks a bit, how do you say, the word funky, perhaps. And, uh, then there will be a question whether that's called chayav b'mezuzah or not. So according to these Acharonim, a, a diagonal lintel would not be considered a proper doorway to require a mezuzah. So you'd, of course, you'd put up a mezuzah, but you would not make a bracha when doing so. Let's move on to the next thing. This is very... I found very, very interesting. We're coming up to Yomim Noraim, and we have in the Selichos leading up to Rosh Hashanah, we have three piyutim, which are the, uh, focus of a controversy, whether it's okay or not okay to appeal to Malachim to pray for you, to appeal to middes, uh, to pray for you. So you've got Machniserachamim, which is said towards the end of Selichos, just before the Targum, Ma Choeh Maase. Then we've got Malachei, Malacheirachim Meshoresi Al Yom. I think that's for the third day of Selichos. And then we've got the

16:03 Shloshes Eirei Middos poem, Pizmon, which is said on Erev Rosh Hashanah. So there's this controversy whether to say it or not pay it, we do say them. Now, but here what you can see on the screen, there have been changes. The other two somehow escaped unscathed. But the Shloshes Eirei Middos, the earlier printers had changed the text to avoid this impression that we are praying to the middos. And then we've got in Chabad, in, in Selichos, it's been changed back. Chazoro, Ato- Chazoras Ato LeYoshno. And there's a... So I'm g- I'm gonna show you now two things. Uh, our Rebbe, Rebbe, in the lifetime of the Friediker Rebbe, was very into getting a clarity on minho- minhagim, including tefillah, Selichos, what is said, what isn't said. So b'chayav of the Friediker Rebbe, the Rebbe prints a reshumah, a list of each day of Selichos, what is said, what isn't said. Tov Shin Tes Vav, the Rebbe prints a Selichos. In that Selichos, it has the Shloshes Eirei Middos published with this following text. Tov Shin Chaf Gimel, which is, by the Rebbe, it was celebrated a hundred and fifty years from the Alter Rebbe's hissedlakus, and a Selichos comes out in second edition. And here, there's four pages of notes of the Rebbe. I find it fascinating that you're talking about thirteen years, uh, into the Nesi'as, and the Rebbe prepares this bibliographical, uh, list of notes on, on, on the Selichos, and it's four pages. This one, this is the author, and it's going

18:07 to Alef Beis, this style, that style. Fascinating how the Rebbe found time and, and what it says to me is, if the Rebbe spent Such precious time on giving us the history of those selichos. Well, it tells us how special they are. Meanwhile, as I say, in the Tov Shin Chof Gimel edition, there's this long paragraph analyzing the Yud Gimel Midas. It starts off, it's Shalmoines. So luckily, I, I, I came across a different selichos this past week, and I found out what Shalmoines means. Shalmoines is a style made up of four... a, a stanza made of four, uh, lines, and it's attributed to, to the style of someone called Shlomo. That's called Shalmoines. Before I get to that, yeah, lower down, this is earlier on in the Reshimo, where the, where the first... the Rebbe comments on the Mah Nisei Rachamim poem, and he says in the note, we do say it, yeah. In the note is there's a whole discussion in Yehuda Yaakov from Rabbi Yehuda Alsa, there's a whole discussion. Then there's a Chasam Sofer, and then there's a commentary on the Ikrim Kol Hanafim, and there's a quote from the Shetania Rabsi, and then there's a Gemara, um, um, um, who, who brings a Yera from the Gemara in Sanhedrin that it's okay. And then we have in, intro, intro- in the intro to Otzar Tefillas, the Temim Tzedek in Sheresh Mitztz Otzar Tefillah brings from the Korban Hasanel, who is not very pro at all. But then, the Temim Tzedek

19:41 in his notes to Torah and Teva Mask and the Chanukah Torah, which were written later. The Temim Tzedek wrote Sheresh Mitztz Otzar Tefillah when he was mamash a young man. Uh, the whole story, the Alter Rebbe, the, is why the granddaughter showed the Alter Rebbe. Meanwhile, but the Te- Then, the, the other thing is la- is a later note of the Temim Tzedek, where he says, "We're not asking the angels to do anything for us, uh, as in to give us something of their resources. We're just appealing to them to be the appropriate Shliach, to bring the Shefa milmeila lemato, and to elevate the tefillas." And the idea of the Malachim elevating tefillas is a well-known idea in Gemara and in Zoya, et cetera. Okay. So in this, in this note, the Rebbe is saying, although there are those who are apprehensive about saying these piyutim, but lepiyus is accepted that we do say them. So we do say Mah Nisei Rachamim, et cetera, et cetera. So now, coming back to our topic. So we have here the Yud Gimel Midas. As I said, this is said on Erev Rosh Hashanah. And here, the Rebbe, in this long note, shows how the printers wanted to avoid the impression that we are praying to the actual Midas, and therefore they made various changes. In all, the Rebbe shows ten or so changes between what the, the printed version wa- i- is, and how it should have been, how it probably was in the original. And what

21:11 I find fascinating is that in Tov Shin Chof Gimel, in the actual selichos, it still says the old text. But in the note, there's a note at the back. I remember from about, uh, Tov Shin Lamed Gimel, approximately, where we were giving out... In, in, in shul, we were given a sheet of, a, a double-sided sheet, which had this piyut in the, in the, in the corrected version. Now, I did a little bit more looking around. The selichos was printed again in Tov Shin Chof Tes, and it still had the old version. All right. Tov Shin Lamed He is now, uh, the upgraded version of Shloyshe Selichos. And that's why I wanted to... So, so the Rebbe, again, in Tov Shin Chof Gimel, has made a note of, this long note of how it should be corrected. Doesn't do anything about it in the actual text for the next three runs. In the fou- fourth run, in Tov Shin Lamed He, it is updated. But somehow, it- there's a circulated amongst Anash, a piece of paper. I found my father's selichos, Alav HaShalom. I found my father's selichos, this paper, which is this upgrade when, as I remember it, from around Tov Shin Lamed something, the early Lameds. Okay. So now let's take a look at the screen. First of all, the Rebbe has pointed out the name of the author is Shlomo. What was it again? Shlomo Ben Menachem Chazak. Yeah. So... And that's alluded to in the Rosh Yovais. So Shloish Midos, yeah,

22:49 Shloish, that's Shin Lamed Mem. And the He, Ho, Amorais, that's Shlomo. Bachaninono is Ben. Mido Nechono Chali Malki is Menachem. So it's Shlomo Ben Menachem. And then Chapes Zechus Keruyim is Rosh Yovais Chazak. Okay. So you've got here the remez for the name of the author, Shlomo Ben Menachem Chazak. Now, before I... I'm, I'm, I'm jumping ahead that I'm gonna show you in a moment another text published by, uh, Daniel Goldschmidt, who has instead of Kenuyim spelt with a Kof, he has Kenuyim spelt with a Kuf. As in, you know, the Yiddish is, um, Chamishi Kinyonim, uh, so HaKadosh Baruch Hu has, and one of them is Yisroel Kinyan Echad. LeChapes Zechus Kenuyim as acquired. So the, the Rosh Yovais of Chazak comes, uh, right, uh, earlier rather than later. Okay. Okay. So now, that, that's the Rosh Yovais of the name. Now, for the Rosh Yovais, you need to have the word the, the Ches of Chali. But here it says, Achale. In the earlier print, it says Achale, not Chali, beseech. Oh, beseech o- on behalf, on my behalf. Achale, I will beseech. S- similarly, in the beginning of the, the second stan- second stanza, well, second part, he has, Avar Keshe Alei Em Rachamim, I will request. Whereas in the original version, it's Bakshi Alei Em Rachamim Alei Em. Oh, you, Mido Nechono, beseech. So the... And, and as I said, there's about ten of s- such changes. Um, so what, what, what's... I'm mystified. As I said, there's, there's about ten

24:43 changes between the printed version, which I say is sensitive to this not appealing to the Midas, and to the later version, which is kind of going back to the original version, or not worrying about that. And that was noted by the Rebbe in Tov Shin Chof Gimel. But it looks like it was only acted upon about ten years later. And I'm more... I'm, I'm curious what was the reason why in, in Tov Shin Lamed something did, um, did someone publish that s- that piyut with the Haz-- what I call Hazor HaTorah LeYaishno to, uh, the original form. So I find here a volume of Selichos, uh, by Reb Daniel Goldschmidt. Now, he was an expert in tefillah, in a-an-an analysis of the text of tefillah, published several works. But one of the-- in Tof Shin Chof He, he publishes a Selichos. And so here again, we have same piyut, Selichos Lemides, and as you can see, he has „Chali Prei Malkeh,” „Chali Malkeh” instead of „Achale." And that was the—haRebbe had changed that. But there's, uh, several-- Un-- There you can see the „Knuym” rather than, uh, with a Kuf rather than with a Kof. Knuym was with a Knu... Where was it again? Uh, Ku-- Oh, it was Knuym, which means nicknamed, and it's Knu-Knu-Knuym with an Ach. Kuf means, uh, owned. Um, right. Um, so he-- Where are we looking? So he, so he has several changes, and all the Rebbe's recommendations kind of are borne out, almost all. But what I found

26:49 is, and this I, I ma-took the trouble to make a list. We have here the original, shall we say, the published, uh, text, the list of the Rebbe's changes, then- Call from Senator Carol Sagan. Then we have the list of the Rebbe's changes, then the way they were implemented in the upgraded, uh, version. Now, they are different. If you can see here, here it's Bakish Rachamim the Rebbe had written. There it was Bakshi Rachamim. It's Chanenoi, it's Chanenoi. So someone had obviously worked on-- after the Rebbe's note, had then, before they published this circ-circulated this one, you know, uh, two-sided page, someone had worked on it and upgraded it after the Rebbe's note. So I'm curious who that was. And, and then you have here the Goldschmidt's version, which is, whereas, uh, a-again, different. It says-- Here it says, „Lechapes.” Here it says, „Chapes,” uh, et cetera. So to say that Goldschmidt's version was the cause of a, uh, the Rebbe's upgrade to be released, but then why was Goldschmidt's version not taken on completely? So I'm, I'm really puzzled, and I've asked a couple of people who rem-- might remember things from about sixty years ago. Um, yeah, fifty years ago, sixty years ago. What actually was the cause of that, uh, that changeover? Um, from Tof Shin Lamed He onwards, the Selichos Chabad have got the upgraded, the upgraded version as it was in that circulated piece of paper, but not with Goldschmidt's changes. Okay. Yes. Uh, okay. Something simpler. Someone asked me

28:52 this week, a Shliach somewhere in Europe, and he had a bunch of five Chevre turned up. I don't know who they were, tourists, but, uh, Bachrim. Possibly they were doing Birkhatim. But they came there, and they wanted to Krias HaTorah. But there were only five of them who had not heard Krias HaTorah. And they, they... So one of them said, "Oh, according to Mossadegh, it's enough to have three who haven't heard Krias HaTorah." Now, there are such opinions, and someone wrote to me today that Rabbi Mendel Schneeball, alav ha-shalom, Morov in Machneset Dase, Manchester, took the view that if you have, uh, during Krias-- If it's during a minyan, and there's only three pe-people who haven't heard, you can still do Krias HaTorah. So there are those who say that even in the context of Krias-- of, of Tefillah Bet Zibur, then you can, uh, rely on that. Now, I remember my father, alav ha-shalom, was a shechit, and shochtim had to get out of the house very early because the butchers wanted to have fresh meat at nine o'clock in the morning. And so the shochtim had to be in the, in the shechta house, in the slaughterhouse, in the, uh, abattoir at five AM already. They were five, six. They were already shechting then. So the shochtim didn't, didn't have the chance to daven with a minyan, um, for m-most, most of the year. So it was very often my father would come in the afternoon after he finished the schritter and come

30:26 for Mincha in the summer, and before Mincha would scrape together a mi- a, a minyan to do Krias HaTorah. Some people were not so excited as if to say that Chabad are introducing a minyan of doing Krias HaTorah at Mincha, but that wasn't the kind of thing which would faze my father, as those of you who remember him. Um, he actually was once in Manchester at a bris, and one of the Mohel-- local Mohelim was snooping over his shoulder, and he says, uh, "If you do a bris on that child, I'm gonna have to report you to the Initiation Society." My father said- I, I wasn't, I wasn't worried about Stalin. I'm not gonna worry about you either. Um, but he-- So he would make these... But he always would look for six people who hadn't heard the Kriyat Shema. That was obviously the, the mesorah which he had, and that's what I would say is the case. Now, where did the Bet Tzemach Tzedek come in, though? See, someone says Tzemach Tzedek. So we've discussed this before, that, especially during COVID, it came up that in the town of Tzemach Tzedek, there was a, uh, epidemic in, and particularly in the town of Niejin, where his son, Reb Zundel, was the Rav or the Rebbe. And the Tzemach Tzedek was very concerned that his son, Reb Zundel, should not fast because of the weakened state, make him more vulnerable. Meanwhile, he says... This is about Tisha B'Av. «When a doing Kriyat Shema V'yahal, there's

31:49 days where I feel like there's humans are named Saga Likrot V'yahal, but they'll say it was like Vaychalu b'meayanevim.» Tzemach Tzedek says, "You're worried about Kriyat Shema V'yahal. You know, you've got these people, they want to-- they would have preferred to fast. They can't fast because of, um, um, health c-concerns. Okay. Well, but you miss out Kriyat Shema V'yahal," Tzemach Tzedek says, "You've got three people who are fasting." In other words, the people who are extra strong and don't have to worry about the, uh, being vulnerable. So you've got three people who are fasting. That would be enough to do Kriyat Shema V'yahal. But then he adds, "Why is that?" It's because although in Shulchan Aruch, this is a thing which is not so well known. You read in Shulchan Aruch, it says, "You need to have ten people fasting for Kriyat Shema V'yahal." Yeah. To do Kriyat Shema V'yahal, on a fast day, you need to have ten people, not six fasting. It's ten peop- and it, and it's more chamur than stam, I'd say. Um, and that is-- But that's talking about a, not a, a Tanis Kevua, but rather a voluntary Tanis, like a Chelek Pandechah kind of thing. So there, you'd have to have ten people fasting, otherwise there's no Kriyat Shema V'yahal. When it comes to Dalet Tzomert, you can say, "Listen, the occasion is an occasion in any case." It's a, a Tzomert mevivin b'meayanevim. You ha-you have in Sefer Zekharia, whatever it is. So it's in Zacharia. I

33:05 think it's Zacharia, it's Zekharia. They, they, they mention about Tzomert V'yahal, Tzomert Chamishi. So the, the fast were already mentioned in the Meayanevim. Therefore, even if the people are not fasting, but the occasion is an occasion. So therefore, even the people not fasting can make up the minyan. So, all right. So there is a Tzemach Tzedek who talks about on a fast day where... And during the epidemic, so then you can rely on doing Kriyat Shema V'yahal with three people who are fasting. The other people haven't heard Kriyat Shema V'yahal either. Yeah. To touch-- Now, to leapfrog from this and say, "Oh, Tzemach Tzedek says it's enough to have three people who haven't heard Kriyat Shema V'yahal," is not actually true. Yeah, it doesn't... It's, it, it's... The Tzemach Tzedek here is relying on the tzurof, first of all, the Sha'ar Hachak, and is relying on the tzurof that the, the, the... There are those who say that even if they're not fasting, the Yamim Tovim, they are, um, eligible for Kriyat Shema V'yahal, et cetera. And then he has about three. So it's a tzurof of several things together. It's not a basis to say that Tzemach Tzedek is, says you can do a Kriyat Shema V'yahal with only three who haven't heard Kriyat Shema V'yahal. As I said, the mesorah which I have, which I saw, uh, was that we are mistatel to find six people who haven't heard Kriyat Shema V'yahal. Right. Let's go on to the next thing, and that is

34:21 a... We've discussed this perhaps in the past. We once discussed about a person who has a unibrow, which means that his, his eyebrows go all the way to the middle, which, um, people find off-putting, and they want to be able to remove it. But here's a slightly different question about trimming the eyebrows, and his eyebrows are overgrown. And so you have here on the screen, a Sefer, a contemporary Sefer, who says it is okay to trim the eyebrows. Um, not to remove them totally and not to shape them, which would be more like, um, a feminine way of doing things, but just to trim them if they're overgrown. He brings sources which say that it is okay. I'm gonna go on to the next thing, and that is a, uh, number seven. So someone asked, and this is, this is number eight on the screen, but we're on number seven. So the question is the following. We have a, a fence, but it's, uh, for a yard to be able to care, but it's not ten tefachim high. So now I want to rectify the situation by putting up suras Hapesach. They're putting up two poles on either side and a wire over the top, a string over the top, and that should make it, uh, we know suras Hapesach is an alternative to having a, a solid wall. He's asking, where does the suras Hapesach go? The suras Hapesach has to be ten tefachim high. Is that ten tefachim high from the floor or

35:51 ten tefachim from on top of the fence? In other words, does having a fence in middle of your... If you've got a suras Hapesach, which is ten tefachim high, and half of that is a fence, does that ruin your suras Hapesach? That's basically his question. Which is a good question. I'm not totally sure of the answer, but I told him a simple other, an alternative solution. So if your fence is, let's say, um, eight tefachim high, so then you can just tie a string from side to side, just two tefachim up, and then that, that creates a lovot. Actually, you can see that a lot of places here in Stafford Hill, that the people have fence, um, walls in front of their gardens, and they're concerned it's not a full ten tefachim. So just to tie as a string, uh, a tefach up to three tefachim above, and that fills in with your lovot, and that makes it much simpler. It doesn't have the restrictions of a suras Hapesach. You'd have to have the string over the top of the posts. Whereas here, just to create a lovot can be wrapped around the post. It's, it's a bit simpler. It doesn't have to be as, um... Yeah, so I offered that an alternative instead of having to have extra poles and then having, uh, working out how high. Just, uh, through love it could be a sort of simpler. Okay. So here we have a question. Reuven... Someone says it's a real question. He, he

37:17 sent me this, uh, via email, WhatsApp, whatever. So Reuven lends Shimon five hundred dollars, and Shimon gave Reuven his laptop as a mashkan. And a month later, Sh-Sh-Shimon, uh, is... Sorry, Reuven, Reuven's in his care, the da- the, the, the laptop got damaged. So Reuven wants his five hundred dollars back, but the collateral, the, uh, the, uh, the mashkan, the laptop is now not worth the five... Um, well, it's, it's lost in value. So does Reuven have responsibility for that damage, and therefore Shimon does not have to pay him back the full money? That's the question. So really, where everyone who's learnt, you know, Bar Shomerem. So you've got Shomer Shechor, Shem Chinam, Shemer Shechor, and the Sha'el. What is the status of a Shomer, of a, of a lender who has a mashkan? Is it Shem Chinam, Shemer Shechor or a Sha'el? And so there's a discussion in the Gemara, and this remains a Machloket in Shechinat, where there's a Shem Chinam or a Shemer Shechor. The difference would be that a Shem Chinam is only liable for recklessness, and if it was stolen or ‹foreign» but both of them are patur if there was an ones, if, if there was a damage beyond, beyond control, totally unexpected, they would be patur. So above a, a, a lender who takes a mashkan is definitely not on the level of Sha'el. He's either on the level of Shem Chinam or Shemer Shechor. So really what has to be established is the lap-- the damage to

39:09 the laptop, how did it happen? Did it happen through recklessness? In which case, Reuven has to bear the responsibility, and therefore he's not gonna get his five hundred dollars back. Um, whatever the, the, the, you know, cut out the, you know, com-compare the loss, et cetera. So if it was a Pshia, recklessness, so then Reuven, um, bears full responsibility. If it was through ones, this is interesting, yeah. So let's say, uh, Chas ve'Shalom, there, there had been a fire, and the laptop was ruined in a fire. Then that's, I would say, norm-normally is a total case of ones, and therefore Reuven can say, "I'm sorry about your laptop, but that's, uh, it was lost through an ones. I'm not liable for that, and you still owe me the five hundred dollars." That would be the, the, the Halacha. Uh, maybe more details, but that's broadly, uh, the, the position. Let's move on. So now someone asks me about a yogurt machine. They have this yogurt ma-yogurt machine, and it, uh, they're asking whether it's, uh, does it really become milkic because, because the yogurt is on a very low temperature. Does that make it into, uh, mi-milkic? So really, first of all, uh, the question is, what is the l- temperature for Yad Soledes Bo? How do you, in, in, in degrees, how do you measure Yad Soledes Bo? So in Shmirat Shabbat KeHilchota, in the first, right at the beginning, Chazal, he defines that forty-five degrees Celsius would already be considered Yad Soledes Bo.

41:01 Curiously, the yogurt machine reaches forty-five degrees Celsius, and therefore it is going to be considered Yad Soledes Bo. Although it's not ex-- very hot, but it is, it's, it's enough to be considered Yad Soledes Bo, and therefore it is Bo Leol. In addition to that, I was thinking on the lines of when it comes to kashering, there's something called a Beis Se'or, a pot in which you keep yeast. Now, although it's not co-- it's, it's not hot, but because yeast is such a strong, has got a stronger flavor to, such a strong flavor, it will make that pot, that container chametz stick, for example, even though there's no heat involved. So possibly something like, something like a yogurt. Perhaps it, it does have a certain strength to it, but then perhaps it would make the thing milkic even without the heat, just because, uh... Then the, the third thing is that I was thinking about kovush. Now, there is a Halacha, if you leave liquid in a container for twenty-four hours, then it's, the container will have absorbed the flavor even without any heat. And therefore, I was thinking perhaps that would apply also with the yogurt, that the yogurt container becomes milkic by the mere fact that the yogurt has been sitting there for twenty-four hours. Well, I, I'm sharing this the-with you because I found a, a interesting Chidush, that yog-- that the din of kovush is only with liquid, which is fluid. But what happens if it's something which is more dense?

42:35 So there's a s-contemporary seifer, it says mayonnaise. Mayonnaise doesn't flow. It is... Well, it, it's not a liquid. Yeah. It's thicker than that. It's more viscous. And something which is, which doesn't flow would not be subject to the din of kovush, which I found quite, quite interesting. I'm not sure of the, the lomdus. But on, on that basis, a, a yogurt which had become set would not have the din of kovush. But it doesn't matter. The, the first point I think is, remains valid, that it, because it reaches, uh, forty-five degrees, that's already considered Yad Soledes Bo, and it becomes milkic in any case. I have two more points to share with you. One is on the screen, and that is someone sent me a... One of our listeners in, in the United States. He s- we had a discussion a few times of late about the, uh, input, what the value of Chazarat Hashatz in addition to our own pri- um, davening quietly. So here's called a, a maimer from the, of the Rebbe from Tof Shin Mem Ches. The Yesh Loima, this is the t- the inner reason for the Halakha that the Shliach Tzippur, uh, says first the quiet Shemoneh Esreh. Although he could have been yoitzeh by his loud prayer, by his repetition. Why does he have to say it quietly first? And V'dieved, there are cases where if he made a mistake, forgot Ya'aleveyu or something, then he can be yoitzeh with Chazarat Hashatz. And the reason given in Nigla

44:04 is, it says more end of Rosh Hashanah. Let's give a chance for the chazan to kind of to rehearse, to pre- to, uh, put his, his thoughts together. It's a loss of Sedura. So he says at first a quiet Shemoneh Esreh to prepare himself, and then he'll do the Chazarat Hashatz. The Pnimiyus Yesh Loima says the Rebbe, "Sh'baza nirmaz," that in this is alluded to that in the chazan there are two inyonim. One aspect is one of the ten, and one is that he is the shliach of the ten. So there's the two, there's two levels. One is he's davening quietly along with everyone. There, he's one of the ten, and there's another aspect where he's the shliach of the ten. Because they're moving the yinat tefillah v'tzibur hu tachlis ha'achtas. So whereas when you're one of the ten, each one is doing their own tefillah, although albeit at the same time, that's one level of achtas. When we're all doing, we're all doing at the same thing at the same time. There's a greater achtas, shliach echad l'kulam, where all of the voices are fused into a single voice, and that's the Chazarat Hashatz. It's a different level of achtas, um, achieved by Chazarat Hashatz. Okay, thank you. Um, and the last thing I want to share with you is the following. As I've told you a couple of times, I'm involved in this course on Iyun Tefillah, and I've late given a shiur about Ashrei. Why we say Ashrei, um, why the posek

45:32 Ashrei is said before T'hillat Dovid. The main thing is the T'hillat Dovid, and we have two psukim, Ashrei yoshvei bisecha, Ashrei amshecha, k'hol ha-ashrei am sh'am'shochah, Ashrei Hashem aleichem. Why do we say those three times Ashrei? Two psukim, but three times Ashrei. So I mentioned, uh, uh, I saw in Seforim they say three times Ashrei is correspond to the fact we say three Ashrei three times a day or correspond to Avraham, Yitzchak, v'Yaakov. So I want to share with you a, an original thought. Here we have the famous Gemara sukkah talking about the celebrations of the Simchas Beis HaShoeiva. And it says you have the Chassidim v'Anshei Ma'aseh who were dancing and everyone else was sat around and, and, and, um, looking on. Yesh mehem o'imrim, there are those who would say, Ashrei yaldoteinu, happy is our youth. Shelo bisho ziknotenu, which is not an embarrassment to our older age. Elu Chassidim v'Anshei Ma'aseh, the people who have been pious all the way through. So then they are grateful that their younger, uh, years doesn't embar- don't embarrass their older years. Yesh mehem o'imrim, there are those who would say, Ashrei ziknotenu, happy is our, our senior years. She kippru al yaldoteinu, which has atoned for our years of youth. Ei lu ba'al teshuva. So they say, "Yeah, when we were kids, we were, uh, messing around a lot, but Baruch Hashem, we reached a stage of maturity to be, and to be able to rectify," uh, and this, uh, this, uh, explanation is talking

47:00 about teshuva m'aveira. Zei znasna l'chazot yez, ei lu ba'al teshuva. Ei lu v'ei lu o'imrim, both of these, uh, categories would say, Ashrei mi shelo chata, happy is the one who hasn't sinned. Or mi shechata, one who has sinned, yoshuv, he shall do teshuva v'yimchale. So, um, I'm seeing here three times Ashrei. So I'm suggesting that the three times Ashrei is corresponding to the three, uh, in, in, uh, these three Ashreis. And, uh, just want to finish off. Rabbi Mendel Futerfas, uh, somehow saw that I needed extra attention. So he used to schlep me, and he used to come to England and go to Manchester Gateshead, and so he schlep me along to, you know, to keeping company, etc. This was in his, uh, later years. And so in Manchester, they used to, by the farbrengen, they used to sing Ashrei yei shelo chata. Ashrei mi shelo chata. Famous Chabad nigun. But then they would go, uh, the, the, the nigun would go, and they, my Rabbi Mendel used to call it the, the Manchester nusach. Mi shechata yoshu yoshu yoshu yimchale. Then it'd go, then it'd go have Ashrei, Ashrei, Ashrei mi shelo chata. Mi shechata yoshu yoshu yoshu yimchale. It'd go in a high pitch. So, uh, just wanted to share that with you going into Shabbos Mevorchim Elul. So there's Ashrei, Ashrei, whether we're... And everyone can look back. Some things we can be, say, "Oh, yeah. Ashrei, Ashrei yaldoteinu sh'lo bisho." Some things we can say, "Ashrei ziknotenu. We managed to

48:40 sort things, maybe improve." Either way, midavar zei Ashrei, midavar zei freilech. And, uh, so with that, I'll finish off. Uh, freilechen Chodesh HaRachamim, and beseg zenu eneinu beshuv chol atzim barachamim. Beshuv Hashem shivas Tzion and beshuvi yeitziyon. Should be returned, and we should have a geulah shlemah with Moshiach tzidkeinu b'meheira b'yameinu amen. Kol tuv.