שופטים תשפ״ה

00:06 Good evening. Welcome to tonight's Shiur. Thursday of Parshas Shreftim, Tov Shin Peh Heh, uh, going between Daled Elul and Heh Elul. So a few points. One is about Selichos. And just to point out a... I haven't noticed it. We s-- we mentioned in the, the, the main focus of the Selichos is the invoking the Yud Gimmel Chesed Rachamim, the Thirteen Attributes of Mercy. This is where you have the question in the famous Maimon of the Kotzoter of, uh, Ani L'Dodi. Why, why, why is... If, if it's a time of revelation of the thirteen Midots of Rachamim, why is it not a Yom Tov? So this is going back to the Minchas Pardes. Minchas Pardes is to say, um, to say Selichos throughout the month of Elul. So they're saying... And, and the focus of Selichos is Yud Gimmel Chesed Rachamim. So we say i-in Selichos, we have Yud Gimmel Chesed Rachamim come up four times. That's the general format. And so here we have on the screen that sometimes it's Kel Melech Yoshav Al Kis'eh Rachamim, and sometimes it's Kel Erec Apayim Atah. So just to help you, the first time it's going to be Kel Erec Apayim Atah, that's a couple of pages after the beginning. St-Selichos starts with Ashrei, Kadesh, and then, uh, a page of a collection of Sukkim, and perhaps another piyut, and then Kel Erec Apayim is near the beginning. Then typically, there's gonna be three more times where Yud Gimmel Chesed Rachamim are mentioned are... and those other three

01:56 times is Kel Melech Yoshav. And so I'm not going focusing on, on the days of the fast days, which also you have this switchover. Sometimes it's Kel Melech Yoshav, sometimes it's Kel Melech Erec Apayim Atah. I didn't check into that today. So what's the, what's the logic? Why is it sometimes one, sometimes the other? So, so, um, someone here in some, some article in a con- in contemporary journal says, the, the logic is fairly straightforward. It says in the Gemara Rosh Hashanah that when we recite the Yud Gimmel Chesed Rachamim, then we in- in-- we, um, awaken Hashem's mercy. And instead of being on the th-- the throne of judgment, Hashem, Kivyochal, moves to the throne of, of mercy. So therefore, we start off the Selichos, we start off with the Kel Melech Erec Apayim Atah, and then we've said Yud Gimmel Chesed Rachamim. Once we've said the Yud Gimmel Chesed Rachamim once, so then the understanding is that we've already been caused the, the Aibishter's presence to be no longer Al Kis'edin, but rather Al Kis'e Rachamim. Therefore, from that point onwards, it's Kel Melech Yoshav Al Kis'e Rachamim. And that's how it remains for the rest of the Selichos. Uh, that's generally. There are some exceptions, which in this article he mentions, but a fairly simple, uh, explanation. Okay. Whilst we already have this on the page, I just wanna share with you something which I don't have the answer. So this is composed in a rhyme format. So there's Atah, Nekaraso, Horeso.

03:48 So that's meant to be rhyming. First three, then Chasadecho, Yudidecho, Merachamim, Horachamim, Nekadim, Mikadim. All of these are meant to be rhyming. Mecharen Afcharshuk, V'psulas Chacos. I know we say this every day, yeah, unless there's a se- reason not to say it. And so you have Keser Kachon Isloyon, V'hideshem Ba'onon. So again, they're meant to be rhyming. I've, um, been b-bothered by why does this phrase of V'tzilchon Afecho Nechas V'nisloyon, why does it need to have a vav there? It can be V'tzilchon Afecho Nechas V'nisloyon. Why, why does it have the vav achi as if it's the middle of a sentence following on from something else? It's not a loshon of a pasuk. It's, it's the, the words of a po-- I, I don't have the answer. Okay, fine. Let's go on to the time for Selichos. People ask to clarify. So we know that in Chabad, Selichos is, uh, from Chatzos. The first Selichos is the, is from midnight onwards, after midnight. And because of, uh, summertime, so therefore we, um, midnight is at one o'clock. And we hear some shuls do at twelve o'clock, some shuls even earlier. So to understand where we're coming from, et cetera. So here's a note of the Rebbe. This is, as you can see, was first published in a kuntres, a reminder of the Friediker Rebbe, subsequently in Sefer Minhagim. Hal Selichos Aleph, the first Selichos, we begin after, but close after Chatzos Laila. What's the... So this... There, there could be several, several options. Why don't

05:40 we leave it for Sunday morning? Why after mi-midnight? And then there's the second... The other question is why after midnight? Why not earlier? But meanwhile, I think the Rebbe is asking, is addressing why is it after midnight, um, rather than in the morning. So, "Kaniru Mipnei She'oim B'metsos Menuchah." Because we have the p- the central poem of the Selichos, uh, the first night is Mitzo Menuchah, and therefore we want to have it as close to Shabbos as possible. So we've come out of Shabbos, so Mitzo of Ein Omrim Selichot V'Gimur Rachamim Kodem Chatzois Lailah. Selichot aren't said before midnight. Now, this second point, it gives a reference to Magen Avraham. Taf Kuf Chaf Heh is a typo. It's Taf Kuf Samech Heh, where, uh, we can see that in a minute, a minute. The end of n- o-o-of, of Selichot being davka after Chatzois. So let's, let's scroll down to the Magen Avraham. Do I have it? No. Or do I? Right. So this is... What's that? That was Taf Kuf Samech Heh. It says... No, sorry, I don't have it on the screen. All right. So there seems to be something here about not saying Selichot before midnight, and that's got to do with the union of Dinim, Gevurah. And at night, we don't say Tachnun because it's a time of, of Din and Gevurah. Therefore, we don't want to compound that by saying Tachnun, et cetera. So that seems to be the savarah of waiting, uh, till after Chatzois. That would be true

07:30 any day of the week. If you wanted to say Selichot at night, it would have to be after midnight. Motzaei Shabbos, there's another reason for waiting till after midnight. And this is, you can see here on the screen from the Shaarei Teshuva in Siman Shin. That's the Siman in Shulchan Aruch which talks about Melavé Malko. It's a one-liner. There he brings from the, I think from the Chiddush from Rabbi Yehoshua Zakuta, Bashem HaArizal. One shouldn't be saying Vidui on Motzaei Shabbos until after Chatzois, because until Chatzois, there's still kedushas Shabbos. So when people know that from Motzaei Shabbos, Nirtzah Mishulhan Aruch is before Chatzois. You don't say, uh, Vidui, and you don't say Tachnun in, in, in, um, in Nirtzah Mishulhan Aruch, Motzaei Shabbos until Chatzois. So that would be also a reason not to start, um, Selichot before, before Chatzois. Once there's a... Until Chatzois is more a time of Dinim, and then after Chatzois, since the darkness is lifting, it is-- becomes more in the line of Chesed. Okay. Now, then... The, the-- There is a minhag of some to do Selichot earlier. And you can see here on the screen, I've got from the Sefer Mishmeres Shalom from the Kodnover. And he, he says, "Those people who find it difficult to get up early for Selichot, they can say it at Chatzois. And those who find it difficult to wait till Chatzois, or they won't get a minyan then, they can do Cha-Chatzois, Selichot from ten PM, ten hours after Chatzois Hayom,

09:27 two hours before Chatzois." This is the Kodnover, see the Shereve, and his basis is actually from the Alter Rebbe. So whilst we've seen quite strong language of Asu Leim Havidui, um, till Cha-Chatzois, but here we're seeing from the Alter Rebbe, he's, he's... As I say, he is bringing... This Kodnover is building from the Alter Rebbe. Let's read this carefully. "Ve'eneh Hagam SheZman Hamuvcher," this is in Tikun Chatzois. Although the, u-um, um, appropriate time, the choice time for Tikun Chatzois would be Chatzois Saimiti, not like the Magen Avraham. Magen Avraham has got a whole interesting approach, how to work out Chatzois six hours after sunset, and that would fluctuate according to, you know, uh, winter, summer. The Alter Rebbe says no, it has to be tw-- um, midnight mamash, which is twen-- uh, twelve hours after midday, which means the moment where there's the shortest shade. Okay. Now, "Afa Pi Kein," says the Alter Rebbe, "Ein Zeh LeYaakov, Elot Chilhas Zmana Hi Mitchilhas Hashmoneh L'Atik Chaynah." The Alter Rebbe now has got flexibility with Chatzois. That although midnight mamash is the ideal, but you've got the whole middle third of the night would be also allowable. As that's two hours before Chatzois Saimiti, bekayitz ubechairef. So now the Alter Rebbe has given some flexibility on Tikun Chatzois, that it can be from two hours before. That's the... So whilst we have this language of, of, uh, not doing any Ta-Tachnun, um, but, um, be-before Chatzois, well, the Alter Rebbe has allowed Chatzois to be a stretch

11:20 for two hours before. So this is the basis of the minhag of some, and I heard that in, in Ger and some communities they try to do Chatzois, the Tikun, um, uh, Selichot at night, and they do it at ten o'clock. Ten o'clock or perhaps it's, uh, depending on the, uh, summertime. But there is this basis of doing Selichot at ten o'clock at night, because then already it's karev to Chatzois. It's the middle third of the night. So that would a-allow doing Chatzi-- uh, Selichot before Chatzois. But that doesn't help, help us for Motzaei Shabbos. That's what I was showing you here. The Motzaei Shabbos is a different... Any other week, day of the week, yes. So th-this man of Dinim is already two hours before Chatzois is not such as man of Dinim. When it comes to Motzaei Shabbos, then, then you've got the Hashgachah, you've got the p-presence of Shabbos until Chatzois. So then I don't think you have that, uh, flexibility. That's the way I understand. And indeed, that's our minhag, that we wait till, uh, till, uh, midnight minchah, and shortly thereafter, that's clearly the our minhag. The flexibility would be possibly other days of the week. Let's move on. So two, two people separately this past week asked me whether it's okay to blow... They, they, they were asked to blow shofar, and it-- this dragged on. It's already after Shkiah. Almost some kind of event. And they'd asked them to blow shofar, but the, the, the schedule dragged on.

12:49 It was already after Shkiah. And then I was in a Beis Chabad, and a girl came, came in, a seminary girl. She asked, could we blow shofar for her? It was a few minutes after Shkiah. So I answered that that's, uh, not a problem because here you have in the Tur. He says, "Lo nogin be Ashkenaz letkoia bechol boiker ve'erev achat tfila." The old minhag Ashkenaz was to blow shofar after Shakhas and after Ma'ariv. This is what the Tur writes, and the Divrei Nehemiah brings it also in Siman Taf Kuf Beit Aleph. Despite that, and that-- this is in the Tur, and the little aleph over there is a symbol for the Dakhei Moshe. That's the Ramos commentary on the Tur. And he says, "V'chen minhag sh'rak sheein tokin rak be'Shacharis." Despite what there seems to be an early minhag Ashkenaz to blow shofar after Ma'ariv as well as after Shakhas, but the later minhag is to blow only at Shakhas. I'd like to explore this minhag a little bit. The-- what, what happened, you know, Makor in Makir Shlomo, Sefer Makir Shlomo possibly is the following. In Ashkenaz, it was very, very normal to daven Ma'ariv early. That was the standard behavior. Ad shekar that they don't even have a Sha-- they don't have a Kaddish before Ma'ariv because it's come straight after Mincha. There's a Kaddish at the end of Mincha, whether it's the Kaddish Sholom or Kaddish Yatom. Straight Borchu and straight into Shemoneh and into Ma'ariv because they would daven Ma'ariv

14:28 early. So, uh, mi'bei dyam. As a result... Ah. So before I get to that. So now if I've been talking about that there's a concern of gvura and dinim by night, I can see a strong savara that a shofar is, "Hayitaka shofar be'ir avam le'ichodu." It's all derech. It's a similar, similar... I have no, no, uh, makor for this, but just the idea of le'ichodu seems to be out of sync with doing it by night. So I can see the... Well, that's why they were asking the question. But in Ashkenaz, they used to daven Ma'ariv early. It was still daytime. So they would blow shofar after, after Ma'ariv also. That would be the explanation for the earlier minhag. But then the Maharamo, who's also Ashkenaz, but at a later stage, he says that they don't-- they only blow in Shakhas. Possibly, they were taking the view, it's true they were still davening Ma'ariv early, but if we really daven Ma'ariv, in, in, in Halakha, it's considered layla. Once it's layla, we shouldn't be saying Tachnun. This is possibly the, the, uh, the Tur, the, the changeover. Interesting that when we, w-our minhag is to say, "Ledavid Hashem oyi" at Shakhas and Mincha. And whereas in Nusach Ashkenaz, the minhag is to say, "Ledavid Hashem oyi," uh, at after Ma'ariv rather than after Mincha. And that also might be related because of the minhag-- because generally, we're not encouraging Tehillim ba-layla, but because they daven Mincha-- Um, I'm sorry, daven Ma'ariv mi'bei dayim, so therefore to

16:03 say Tehillim, it's still mi'bei dayim and also the Gabai Beis HaOvel Rachman Eliztan. Kapitel mem tes is by Ashkenaz is after, is after Ma'ariv. That's... Another point is, in Ashkenaz, as I said, there's no space between Mincha and Ma'ariv. Therefore, to say, put in the "Ledavid Hashem oyi" or, or, or the, um, um, Kapitel mem tes after Mincha, uh, it's-- there's no space for it. They're one after the other. Ech she'iyyah. That, that could be the savara hinu na'he. So there is a savara not to say, not to blow shofar by night. But, uh, all right, if it's shortly after Shkiah, we'll see in a moment there's, there's a little room, room for flexibility. It's a nizgefall. It's, um... First of all, it's a Chiddush to say that there, that there is an issue b'klal. And then, uh, okay. Um, sofek d'yevet. All right. So now this brings me to the question b'klal of saying, of, of, of saying Tachnun after Shkiah. So th-this is now from Kapitel... I'm sorry, Siman Kuf Lamed Aleph, the dinim of Tachnun. So the Alter Rebbe writes, "Ein nefilas apayim ba-layla." We don't do nefilas apayim. That's why we put our head down in Tachnun. "Mitam ho yodu al yodim." That is the reason. Which that's the Alter Rebbe's euphemism for al pi kabalah. The Shulchan Aruch, when he says, "Ha yodu al yodim," those who know, know. That means al pi kabalah. Therefore, if Mincha drags on until layla, one shouldn't have ne-- one shouldn't, uh, do nefilas

17:47 apayim after Mincha. And if you are seeing now in Ashkenaz, apparently, Avinu Malkeinu comes before ne-ne-nefilas apayim. Therefore, he says skip Avinu Malkeinu so that you should be able to say, um, Tachnun, uh, before too late. Then the Alter Rebbe adds, "U'mikol mokom ein lo chush l'oseh elo bevad layla, ava lo beven hashmoses." This thing of not saying Tachnun- By, by, is, uh, um, is only by night, but Ben Ash Moshe says, "Okay." Now, this is the basis if you know that m-many other communities, they after Shkiah, they might be the davening and Mincha a bit late. After Shkiah, Zot Menuch Kan Tachana. And some in Chabad has become, "Oh, Ben Ash Moshe says you still take Tachana." Well, that's what the Alter Rebbe says here, yeah? Now, but let's read further. Also, the custom is Now, in Selichos, as they're talking, when you get up early for Selichos. So it's Mincha to say is to have the then why? I, it's still Lailah. The original Mincha is to say Selichos whilst it's still night. Why? Because it's Okay. So then, so this-- So we've seen here that if it's not f-full-fledged Lailah, only m-m... So then there's, you can say Tachana Ben, Ben, Ben, Ben Ash Moshe's time. However, there are those who have Mincha. To draw out the Selichos of Noch and Hayom until it's clearly day. So Tachana in the Nefila Sapaim, in Selichos is right there at the end, yeah? Just before Machi or Mase, by Yemei Dovid El Gol. That's

19:50 towards the end. So there are those who have the Mincha that they, they work out the Selichos. That Tachana, Nefila Sapaim rather, should be after daybreak. Okay. Um, yeah, I think we discussed this a couple of years ago, but never mind. So now we have in our Minhogim, says in Sefer HaMinhogim, that we do not have Nefila Sapaim during Selichos. I must confess, I've never been for Selichos in a different community, so I've never seen Nefila Sapaim in middle of Selichos. But apparently, that is the, the common practice. And in our Selichos, it has a note that we don't ein nefilin. And in this Sefer HaMinhogim, we don't ein nefilin, ein nefilin al panayim. Why so? And it gives a reference to Mogin Avrohom and the Alter Rebbe in Siman Kuf Lamed Dalet. So wha-what's the reason? Because it's still Lailah, yeah. We don't want to say, we don't want to say, uh, Nefila Sapaim whilst it's still Lailah. Let's just scroll down. The Alter Rebbe in Mogin Avrohom. Um, because of the question that I can't, Raka-Rakanati, that Selichos should be drawn out till daybreak, and then you can do Nefila Sapaim. Then he goes on, if Mincha is dragged out till Lailah, it's not a f- not an issue. Sorry, if it's drag- You shouldn't do Nefila Sapaim. All right, so this is where the Alter Rebbe came from. So again, so we have here that all in the Shulchan Aruch, the Alter Rebbe has two opinions. One says, Ben Ash Moshe, you

21:31 can still say Tachana. The second one says, no. You don't say Ben Tachana Ben Ash Moshe. Even in the morning, you don't do Nefila Sapaim until after daybreak. So the second opinion is saying we don't say Tachana when it's a Sh- a, a, a semi-Lailah. That's the basis of the Mincha Chabad, that we don't have Nefila Sapaim because it's possibly still the Lailah. If that's the s- if that's the case, so the same thing that we don't say Nefila Sapaim in Selichos because it's kind of Safek Lailah. For the same reason, we shouldn't be saying Tachana Ben Ash Moshe. So although the Alter Rebbe says the first opinion, the Ben Ash Moshe, uh, you still... You can say Tachana, but I believe that according to the well, that would mean that you don't say Tachana Ben Ash Moshe, Kemin HaOlam. Uh, I've written about this in detail in the Sefer Mesivat Z'chut HaMinchah and... Okay. So I know that's contrary to the general Chabad, um, practice. Let's say that we still say Tachana Ben Ash Moshe. I believe that we should be following Kemin HaOlam not to be saying Tachana, uh, Ben Ash Moshe. Okay, let's move on. I-- So what about Takiyyat Shofei? All right. So the Takiyyat Shofei, as I said, is a Chiddush. Okay, in Yefei HaChaim. But I said, generally, I think that after Tachana, after Sh-Shkiah, when shouldn't we say Tachana. Right. Um, what do we have the next question? Oh, okay, so there's no screen for this. What happened

23:08 was that last, uh, last Shabbos, last Friday night, the Chazan, you know, particularly Shul, they remember waving. He said after , after Baruch Men Sheva. He said Kadesh till, till Ramim Be'alma, and then he said, uh, Baruch. And the Olam answered Baruch, Baruch Sha'am Ha'Olam. And now, in our Mincha, we have normally there's a Kadesh Shalom, then Mizmor LeDavid HaShem Yolech. So then a Kadesh with Baruch. So now what do you do now? So this is only in... This is, this, this whole Seder is only in Chabad. In other Siddurim, it's a different Seder. And so I can't even find other, other, uh, Sephardim which talk about it. And my, uh, my understanding is the following. The reason why we say a Mizmor and a Kadesh is in order to be justified saying the, saying the Baruch thereafter. So the Baruch at the beginning, and we have Friday night only. We have another Baruch at the end, and that's why we say the Mizmor to justify a Kadesh followed by Baruch. Now that you've already done Baruch, so there's no need to do anything else. You've already done Baruch. The, the fact that you missed out the second half of the Kadesh, okay, there's nothing... That's a l- not leikuach. Um, so I, I feel just, just continue saying Mizmor LeDavid and all that, and, and, uh, nothing, you know, to be done. Okay. Um, the next question which I have is a very sad one, and that is that there's a Jewish boy who

24:43 has got into, uh, a long-term relationship with a non-Jewish girl and is getting married to her. That's, that's the, the plan. His parents are very, very upset about it, but they, they are in a dilemma. So they, they've already, because of this relationship, they're rela- They... Because of the, the, uh, this relationship with the shiksa. Because of this, their, their relationship with their son has diminished to just two phone calls And if they don't come to the wedding, they feel that they'll lose contact with him totally. So they feel that they should come to the wedding. Now then the son comes to the local Chabad shliach and says, "Can you provide me, um, meals for a, a, a kosher table at my wedding?" So this is the shliach asked me. It's a dilemma. The, the, the, the young man who's marrying this shiksa is asking could the shliach provide a table of kosher food for the wedding. So my, my reaction was they should say, "I can't help you." If the, if the, uh, individuals come to the Beis Chabad and ask this, somewhere where there's no regular kosher pr-provision. If they come to the, to the Chabad House and ask, "Can you pr-give me some food?" Fine, but that for... That you should be providing catering for a, a non... For, for a, a, a wedding which is against Torah, I don't think it's justified at all. So I'm looking though for a shtickel mokar after all. So we have here, this is a

26:25 well-known shul of the Alter Rebbe, and the story is the following. There was a woman who she was given, at birth, she was given the name Rochel. However, no one calls her Rochel. Everyone calls her Rashia, Rashia. And the Alter Rebbe was very upset that they... That this woman got married and divorced, and they gave a, a get, and they wrote the name Rochel, and that's the name which has been dropped. And therefore, that get, Alter Rebbe says the get is Possum deRaysu. There's-- No one knows her as Rochel. Everyone knows her as Rashia. And so the Alter Rebbe goes further in this letter, and he says to do whatever you can to stop the man, never mind the woman. The, the, the man he shouldn't marry again until he gives another kosher get to his ex-wife or his wife. And then the Alter Rebbe says further, "Not only do you have to do whatever you can to stop the man marrying, because that The decree of not allowing the man to remarry without giving a get includes that if he wants to remarry, the Shochtee, the Sch- the Schochtim are not allowed to schacht, a, an animal or bird or chickens, whatever. And if the Schochtim violate this, their sch-schchita should be like non-kosher meat. I'm not sure whether he means henceforth or just whatever they schacht for that wedding. So but what we have here is a case where a man has, um, given an apostille get to his wife, now he's remarrying.

28:13 Well, he's mar-remarrying is a question of Chen and Rabbeinu Gershom maximum. And yet the Alter Rebbe is so emphatic that no one should be the Schochtim who provide the catering. They, they, they would, they would also be seen as assisting in this wedding, which is against Halachah, against Chen and Rabbeinu Gershom. And as a result, he says, So if that's the case, I think this is no different to be providing catering for a chasuna which is against Torah, I think is, is, uh, not allowed. Um, I know this, this in the book, Yerushalayim Shel Ma'alah by Menachem Gelitz. He has a whole story built around this teshuva, but I'm told that Menachem Gelitz is not necessarily the most authentic, uh, source as far as facts go. It's a beautiful story, but I'm not telling you the whole story. It might be just, uh, someone's fiction. Okay. That was point number six. Number seven. So this question, as you can see on the screen, Chabad, we follow the Mincha Garizal that on the tzitzit of the talis koton, so we've got two holes, and the tzitzit are threaded through and braided, um, and so this is like a bridge between the two holes. Sometimes in pair of two, the tzitzit get caught in a chair or something, whatever, and it pulls, and sometimes that bridge is, uh, almost snapped. And the question is, if once it's snapped, if you've got a loose tzitzit in your hand, you can't sew it back because it's become passul, and

29:50 we've got a concept called tase velo mineh asur yipsul. You have to make the tzitzit, and you cannot take ready-made passul tzitzit and, hey, presto, you've got your tzitzit again. That doesn't work. Here, the question is that the tzitzit are literally hanging on a thread. Can that, can that be repaired, or does it-- is it really too late? So I've... Several times I've told people that so long as it's still attached, it's still considered part of the garment, and you can repair it. And so then, but today, uh, to make up our quota of questions, if you may. So looking here, you have on the, uh, from the Piske Teshuvas, Siman Tes Vav, where he writes the following. Even if the, the tzitzit, which is, is only hanging literally on a thread, uh, that's still considered part of the original, um, fixing, and therefore you can now... It's still kosher, and you can repair it, and it's still kosher. Okay. That's number s- that's number seven. Number eight. And we have about what's the practice, what's the correct practice regarding the edge of a loaf of bread. So there's a minhag ha'olam of the last bit or the first bit not to use, yeah? So this is a tshuva of the Minchas Yitzchak, Rav Weiss. This is, uh, from a Rav Aharon Westhiem. That's Rav Osh's father, I presume. I heard that it's not-- that one doesn't eat the edge of the loaf of bread, kashe al shichecho. Is there a source for this from

31:38 Shas or other places? So the Rav Weiss says, "I don't have a source for it, but I also follow this minhag." And it says in Yerushalmi that what people are generally concerned about, conscientious, you should take heed of that. And, uh, he quotes the Rashbo, minhag avos knois. And as long as we don't have any reason to object, we should respect a, a minhag. So that's the-- seems to be the, the minhag of, of, uh, just a little bit at the edge to not use that piece. Finally, um, here's a question someone asked me to clarify. When people go miftzoyim on Yom Teru-- on Rosh Hashanah, how many chilas do you blow? Is it enough to blow ta-tashra, tashra, tarah? Or do you need to do thirty, like you'd have at Kias Demyushif? So I'd written about this, uh, and to have taken the position to have to blow thirty chilas. And then I-- But today I saw also, this is a contemporary in Geman, in, in Rechovot, Rabbi Yehuda Leib Nachmanson. He wrote a volume called Sha'alas HaTshuva Sha'ashlochim. He actually has about ten pages on it. I did not read through the ten pages today, but he comes to the same conclusion. So here's the question. You're going around in hospitals, et cetera, and, um, he, he, he may not have koach to blow thirty shachilas at each station. Might not be enough time. Can you perhaps just do a tashra, tashra, tarat instead of the full, full set? Like this you get

33:23 to more people. Do you do three times tashrat or tashra, tashra, tarat? So these are his questions. So he comes to the same conclusion that also miftzshofar one should blow thirty chilas. That's because we want to... Because we have a genuine safek whether tashrat is correct or tarat is correct. Now, there is a mention in the Altrebe Shechinorach or Shitas Hageonim who say that all of those are correct. The thing is for the She'iltas, all of them are correct. It's just a different shinah hamakonas. But the Altrebe, uh, earlier on follows the Rambam who says that it's a genuine safek. You might be not, you might not be yotzer only with tashrat, only tashrat, tashrat, et cetera. Because it's to be yotzer, you have to do all three, and you have to do all three three times. And therefore, you have to do it three times tashrat, three times tashrat, three times tarat. Then he says, he finishes off, he says, "If he's very tired out and he's not able to do thirty chilas, so then he should do at least three times tashrat," because then it's only a question of a safek, like the Shevu'im had mafsik, et cetera. But then he says, "If you're going to do just tashrat, tashrat, tashrat, then do so without saying a berachah, because otherwise you're getting into a safek." Now, does it make a difference whether you're blowing for a man or for a woman? So I would say it doesn't make a difference, because really there's

34:48 a whole machloket according to the Rambam, because all the women shouldn't be saying a berachah on Tekias Shofar. Um, so then if you're gonna do a Tekias Shofar for a woman, there has to be a, a solid, a solid, uh, provision, because otherwise you can say, "Oh, so already a sfek sfeka, how you make?" Because who says a woman has to hear, but has to make a berachah shofar. And now who says it's a problem of Kias? It makes the case weaker. The fact that a, a woman hasn't got a chir, um, makes it all the more need to make a, to do lamed chalus. That's at least my assessment of the, of the story. That's what I have to share with you this evening, and thank you for joining us. And, uh, I wish you a good night, a good, um, a good Shabbos. And we should, let's see, uh, we say, "B'shuv Hashem shivas Tzion." Our dream should be fulfilled with seeing Shehas Tedeinum, um, okeinum b'rashainum b'meir v'ameinum Shabbos.