כי תצא תשפ״ה

00:02 Good evening. Welcome to tonight's Shiur. Thursday night of Parashat Ki Tetzei, starting fifteen minutes later just to allow to Davka Ma'ariv before. So we have some interesting Shailas this week. Number one is about Kidush Levana. So I got this question actually from someone in Monsey and last Motzaei Shabbos. So he says that it looks like in Eretz Yisrael, it's already seven da-- into the seventh day, but, uh, in, in Monsey, it's less than seven days. So there is an opinion which we follow up in Kabbalah of Chabad to wait until seven days to... on the beginning of the seventh day to do Kidush Levana. So how does it work? Does it... So actually, it's a misha v'misah on the part of the person who asked the question, and that is because the time which is advertised, the, the list of Moedis, which we have in the Machzor and the Siddur, that time is actually the time of, uh, of Yerush-- of Oif Yerushalayim, of the area of Yerushalayim. It's not totally accurate. Um, sorry. The time which is in the Moed is not the same as local Israeli time because once the world was divided into twenty-four time zones, so the time zone of Eretz Yisrael is according to the, uh, longitude of Ca- of Cairo. So it's a little bit, twenty minutes off or something. But meanwhile, it's approximately is the time of Eretz Yisrael. So therefore, this is what you have on the screen is from the Sefer Yisrael, the Chazmanim, very much

01:41 a contemporary, talking about that the times are in a, are, are based upon the area of Yerushalayim. And therefore, to what, what you can see on the, um, on the screen, that when it says on the Luach that the Moed is at three AM on Sunday morning, so that in New York would be eight PM. So Motzaei Shabbos, eight PM, is the, uh, is, is already going to be three o'clock in Yerushalayim. So if the Moed works out at, at three AM, it's into the seventh day from the Moed, then at eight PM in, in America, in, in, in, uh, New York area, you could already, uh, do Ki-Kidush Levana. Okay? I'm just gonna close the door, the window, not to hear all this noise of the traffic. Okay. So let's go on to our next question. A boy just turning Bar Mitzvah is one of our regular listeners. Um, if what he's, uh, overseas. His son is turning Bar Mitzvah. So the Bar Mitzvah, it was... He turned Bar Mitzvah on Tuesday. So Monday night, they made a, uh, Siddur. On Tuesday or Wednesday, let's say Wednesday, he's going off to Yeshiva out of town, and he'll be there till close to Sukkot. Now, there's no Yom Hakaria between when he turns Bar Mitzvah and before he leaves Yeshiva. The father is here, the son's gonna be there. So what's the story with the Brocha Sheptarani when you are not in the same location as a Bar Mitzvah boy? Now, it is worth pointing

03:31 out that we have in the Friedrich Rebbe Sichas from Tofrei Sadek Vav, there's a huge, uh, section, the Kut de Burim, about the Bar Mitzvah of the Mitteler Rebbe. And there it describes how the Alter Rebbe had the Aliyah on Thursday. The Alter Rebbe has the Aliyah on Thursday and says Sheptarani, and the Mitteler Rebbe doesn't have an Aliyah then. The Alter Rebbe has Shilishi and says Sheptarani, and the Mitteler Rebbe has his Aliyah on Shabbos Mincha. And so what I'm seeing there, it doesn't have to be, but the way it's written in Magen Avram is normally the Seder is that the father says Sheptarani at the same time as the bo-- a-after the boy has an Aliyah, because the boy having the Aliyah is kind of confirming, oh, he's an adult. But it's not crucial that it has to be then. So what this, the Piskei Teshuva, this is in Siman Reish Chaf He, he says, "Well, if, if it's less than thirty days, so wait around." In other words, from the Bar Mitzvah's less than thirty days till the father and son will be in the same place, hang around thirty days. If it's, if it's gonna be longer than that, he recommends that you do it at the Siddur. And he says... And he goes into detail. Just before the boy's... As the boy's about to bench on the... lead the Mizzenim. So that's like Aliyah Latorah is given to an adult, so Mizzenim is also given to an adult. So with

04:58 this, it's going to be, as a b-boy going to lead the, uh, benching. So then at that point, the father can say the Brocha Sheptarani. And I don't see any harm in saying it again because when the... and at the end of... when the boy comes back for Sukkot, because Sheptarani, we say it with the Atah Hashem's name in any case, so it's not a problem to say it again. Fine. The... M-my, my, uh, question with the story with the Mitteler Rebbe, and in any, any, any way, ma-making the Brocha Sheptarani remotely, how do you... What is it? Brocha Sheptarani Miyonish Halos Ze. Where's, where's Halos Ze? Where is he? Well, you point to him with your... You know, you know, if he's not there, it's the Brocha would have to be modified. So that's makes it a little bit awkward. Okay. Let's m-move on to the next question, and that is that this Parshah, Parshah Ki Tetzei. So at Shabbos Mincha, the Baal Koreh standing there, and a boy comes to the Torah, and On the previous column, it says also, ki seitzei. Venishmarto ki seitzei machaneh lavecha, nishmarto mikol dvaro. That's in the end of... near the end of Parshas Shofitim. So he boy, uh, shows to the boy or the whoever has the Aliyah, "Oh, there it says ki seitzei." Now, I'm gonna confess, I had exactly the same thing this past Monday. But to my, uh, good fortune, the one who had the Aliyah ro- realized I had pointed to the

06:28 wrong place. Uh, and so he corrected me and we said the bracha right. So here's the question. If he said the bracha thinking that he's meant to read from that column, and now it turns out he's meant to read from the, the following column, does he have to do the bracha again? So here you have in Shulchan Aruch Siman Kuf Mem, Min HaChaim. Person has Aliyah to the Torah. He was shown where he should be reading, and he said the bracha and began reading or didn't start, and he was reminded, "No, it's a different Parsha." So he rolled the Sefer Torah to the right place and... All right, so now, yesh oimrim that you don't have to say a bracha again. Vyesh oimrim shetsarich. And now those who say that you do have to repeat the bracha. And indeed, Min Hagashamim is that we do have to repeat the bracha. Now, I've told this story before. I had once... Uh, I was called up on Shabbos Parshas Mishpatim. Uh, I was called up for Maftir. And then as they were reading Maftir of, of Mishpatim, said, "Oh, it's Shabbos Ki Tavo." Got the... So he had to roll it to Parshas Ki Tavo, and I had to say a new bracha, uh, because it was totally different Parsha. I had no intention to. I mean, I totally forgot it was Parshas Ki Tavo, whatever. So I had to make a new bracha. Here, it's a little bit, uh, less. It's on the same... It's on

07:46 the... It was both ki seitzeis were on the same, uh... were both i-in front of you. So here you have the Shaarei, Shaarei Efraim who says if it was on the same column, if the... In other words, he was shown on the same column and he has to read somewhere else on the same column, you don't have to read... Don't, don't have to repeat the bracha. But he says if he was shown on a different column, he would have to repeat the bracha, even though the other c- the correct section was exposed in front of him. Mikol mokom en daita al amud acher ki im al ois haombed. When you make a bracha, you have in mind the reading on that column, not on another column. So according to the, according to the Shaarei Efraim, Rav Yisrael Meir HaGaon, the, this fellow who had the Aliyah would have to repeat the bracha. But the Mishnah Berurah in Siman Sh- again, in Siman Kuf Mem, he writes, um, even if the place where he was, well, shown was from last week's sedra, as in this instance, since this week's sedra was also in front of him, data al kol ma shemeguleh. So he says, "I'm not gonna differentiate this column or that column, so long as both of them, the mistake and the correct one, are both in, in front of your eyes as you make your bracha," so you don't have to repeat the bracha. And then in Shaarei Hatzion he says, "Where did you

09:20 get this from?" V'derach ha-chaim. That so long as it's all open in front of you, it doesn't matter, and you don't have to make a bracha again. And even though he writes that Shaarei Efraim is machmir b'amud acher, according to Shaarei Efraim, since the mistake was in a different column, but, and therefore you have to make a new bracha. But Sofek Brachos LeHokel, so he has a machloket Shaarei Efraim v'derach ha-chaim, so he paskens that you don't make a new bracha. So I think the bottom line would remain not to make a new bracha because it's, um, because both columns were open. Whereas in the case which I described, Parshas Mishpatim and Parshas Ki Tavo, there's a Maftir of Mishpatim and, uh, and Haftara, and Maftir, and beginning of, of, it says Parshas Ki Tavo. And so he had to roll a few columns. There, it would be necessary to make a new bracha. Um, at that Shabbos, it was actually, I was out at the oil that Shabbos, and Rav Simcha Zerkind alav hashalom told over the story that such a thing happened with the Rebbe also, and the Rebbe had to make a new bracha. And what, what was I... He, he said that the Rebbe, you could see how he shed a tear for having said a, a bracha, um, unwarrantedly, after having to repeat a bracha. So all right. So now I'm going on to the fourth question on our sheet, and that is, may boxes of Sfarim be placed on

10:50 the floor? So here we have in Shulchan Aruch Yoreh Deah. That's on the right of the, of the, uh, screen. We have a quote from Shulchan Aruch Yoreh Deah, that's Hilchot Sefer Torah. So two things. Osur leishav al hamitah she-Sefer Torah aleha. You're not allowed to sit on the same counter, on the same bench where the Sefer Torah is. V'kol shekein... Now, the HaGaonim is from the Rama. V'kol shekein sheosur lehanicho al gabay karka. Certainly, one may not place a Sefer Torah on the floor. Then he continues, V'hu ha-din she'ar Sfarim. So we've got two dinim. One is not to sit on the same bench as a Sefer Torah or, and for that matter, other Sfarim, and not to put a Sefer Torah or other Sfarim on the floor. So that's clear from the Rama. V'hu ha-din she'ar Sfarim is referring to what he just said, al gabay karka, and also, lchayav, to the Mechaber who said about not sitting on the same bench. Okay. So now on the left of the screen, we've got here from the Sefer Tzdock HaMishpatim, Rav Yaakov Chaim Beloy, and he says, lchayav, even if it's... Lchayav nirah shehefshi kol shehu, even with a small- Interruption, something in between, is no longer called al gabay karka. Then he refers to the Bnei Yona and the Daas Kedoshim, and talking about where for the K, the Seforim are in a container, uh, about making a rashus, and I'm going to look at that. So what's this Daas Kedoshim Bnei Yona?

12:32 So you have the Bnei Yona was written by, I believe, Reb Yoina Lansdorfer, who also wrote The Sefer Minhalt Daka, if I'm not mistaken. These halakhas are about Stam, about Seforim and Mizuzim. Then we've got the Daas Kedoshim, who wrote a commentary on the, on the, uh, Bnei Yona. So we've got a Sefer Da-- And, and so the Daas Kedoshim was written by the Bachocher Rav, Rav Romm Dovid Vairamon. Brilliant, um, you know, chosid, very, very humble person. That's the, that's the, uh, that's the Daas Kedoshim. On the same page, there's another couple of Meforshim. One is called Geduley HaKdesh, and we're gonna go through one by one. So he's picking up the She'ar Seforim, that the din of respect, not putting, not sitting on the same bench, and not sitting on the floor, not putting on the floor other Seforim too. Mash'kosvu Acharonim. That it's written in a, in Acharonim not to sit on a safsal, on a bench. She'al gabba Seforim, where there are Seforim on the same bench. Kim k'shegvo'im al gabay metal til tefach she'al gabay ha safsal. That you shouldn't be sitting on the same bench with Seforim, but if the Seforim are on some metal, it means like a mo-movable object, which is a tefach, and the Seforim are sitting on this block, which is sitting on the bench, so that is okay. So he says, "Ulai k'she-has Seforim b'chli kil." Perhaps if the Seforim are inside, already inside a keli, inside a box, let's say, then it's more

14:24 lenient, more permissible to sit on the same bench with the Seforim. So again, you're sitting on a, on a bench, and there's also a box s- uh, with the Seforim inside. He says that possibly is okay, although otherwise, if it's safer alone, it'd have to be on an item which is a tefach high to separate it from the bench. But if it's in a box, perhaps then it's okay. Even though the bottom of the box is less than a tefach. How much more so if the box is dal dal dal trochim, and it's got the size, the height of three trochim, makes it more of a, a hashava entity. So sitting on the same bench as Seforim in a box, he says it's okay. "Ve'ulai gam al gabay karka kil ve'kach l'tzorech chas." Now, this is saying the following. He's not saying it's okay to put Seforim on the floor. He's saying if Seforim are inside a keli, inside a box, l'tzorech chas, that is okay. So that way, sure, I mean, you go into mechias Seforim, mechias Seforim, and they've got boxes. Of course, they are sitting on the floor, and many are stacked up. Uh, that, that's accepted. Uh, or if they are not in a box, then at least there has to be something. They shouldn't be directly on the floor. When there's a hefsek, hefsek, hefsek, you know, where he said, "Hefsek kol shehu lo mikria gabay karka." That's not to put directly on the ground. But if you put something

15:57 in between, even a sheet of cardboard, possibly would also be enough. Now, again, I've just read here that it's okay al gabay karka, and that's, as I said, a bit ambiguous, and I'm saying al karka means with a box. In case you wanted to challenge me, I'm gonna challenge you back. You have here the Gedolei HaKdesh, and he says, "Bekosav oida Daas Kedoshim gam lo niach Seforim al gabay karka kil k'sheheym b'toch kli." So there's no heter to put Seforim directly on the floor. There are more says it's not allowed, and, uh, the heter is only if it's in a box, then that retains a degree of respect, and that's why it's okay. Right. That's, uh, one more thing I want to share with you before going to, uh, got quite a few feedbacks. So here it comes Yom Tov, and as we open the Aron Kodesh for the, to take out the Sefer Torah for Kriat Shma Torah, we have a special tefillah. Ribono shel olam, malei mi shalas libi l'toivoh, v'chofek tzoni b'chesed sh'eloseh. We mention my name, my mother's name. And in the process of that tefillah, we say the following: "V'yeskayim bonu," may it be fulfilled within, with us. "Mikro shekosuv," the pasuk, "Ve'nocho olav ruach Hashem," may a spirit of Hashem reside upon him. "Ruach chochmah uvnah," a spirit of wisdom and understanding. "Ruach etzeg v'ur," of counsel and might. "Ruach, um, ruach da'as v'yirat Hashem," of knowledge and fear of Hashem. Now, this pasuk is a pasuk written about

17:41 Moshiach. And there are very beautiful sichas where the Rebbe spoke about the idea that each person has within them the nitzutz of Moshiach, because otherwise you've got this question. And indeed, the Munkacser Rav in... The Munkacser was very much into Nusach HaTefillah, I think. It's called Maimon Nusach HaTefillah, possibly. In, in my siddur I have a reference to where the Munkacser talks about it. I was looking it up today. And he, he wonders, how are regular people saying may it be fulfilled within us? Ruach, this, the, this prophecy of the spiritual qualities which will be given to Mashiach. Okay, so that's the... But, uh, uh, so we have this very beautiful idea that each person has a netzer of Mashiach, and that should be fulfilled within them. Now, I came across recently something which was bothering me, and that is written, uh, I don't know whether the name Solomon Dubno, Shlomo Dubno, means anything to anyone on the, uh, listening. But I seem to remember that it's mentioned in the Freidiger Rebbe's writings as one of the early Maskilim, as a associate of Mendelssohn. So it came back, um, I came across this comment attributed to him or someone of his associates to say the following, that this, this piece of Yiskahim bonu mikrashe kasuv was added to this tefillah in the times of Shabtai Tzvi. When Shabtai Tzvi was, uh, in prison. So then they, uh, added this thing that there should be, he should rise to the profile of Mashiach. Veyiskahim bo mikrashe

19:34 kasuv. V'nicha alav ruach Hashem, ruach, ruach hakoch maivino, et cetera. So it was a prayer. It was added in the, in the tefillahs in order to pray for, that he should come out of prison and emerge and be Mashiach. And originally, it had written veyiskahim bo. And once Ma-Mashiach, he was exposed as, as an imposter, so then they couldn't erase it from the siddurim totally. So instead of veyiskahim bo mikrashe kasuv, they changed it to veyiskahim bonu mikrashe kasuv. This is Solomon Dubno's svora. Now, this is one of the things I love to do to debunk these Baba Meiras. What you have on the screen, um, what you have on the screen is... Are you seeing something different there? All right. What you have on the screen is a Sefer Sha'ar HaTziyin. Yeah, this is a Sefer of, should we say, short tefillahs which are not in the siddur. And it might have, it has Kirsh of Shalomito, it might have Tikun Chatzos. It has things which were not in a regular siddur. This was written, put together by Rebbe For-- by Reb Noson daughter Hanover, and it's basically based upon the Ari Z"L. And indeed, in Pri Eitz Chaim, it's mentioned to say this tefillah by Shaules Shulhan Aruch. However, in Pri Eitz Chaim, it doesn't have the full text, so there's still room for that, um, hypothesis. But this is printed in Prague, and it's in the year Tet Kaf Beis. The, the history, the way I can r-read up, Shabtai Tzvi's coming

21:31 out, big pu-pu-publicity was in Tet Kaf He. He was imprisoned in Turkey in Tet Kaf Vav. So this is printed four year, three years, four years before the whole blowup of the story of Shabtai Tzvi. And it says here, Veyiskahim bonu mikrashe kasuv. So basically, it's another Baba Meira. It's clear that this nusach preceded, it preceded Shabtai Tzvi, or it preceded his, his publicity. And therefore, Dubno, wherever he is, um, but he, he, he was fakech l'ochshe. Right. Let's move on. Uh, just, you know, there's this, there's another similar kind of chacham who wanted to say that, um, that the difference between Shabbos when you say Migdal and weekday we say Magdiel. Say, it said, originally it said Besh-Beshabas, it said Beshabas was written Beis Shin Beis. And there's two... The same pasuk appears in Shemuel, um, and the same pasuk appears in Tehillim. In Tehillim, it's Ma-Magdiel, and in Shemuel, Sefer Shemuel, it's Migdal. So this chacham wanted to say originally it was written Beis Shin Beis, which wanted to ma-mean in Shemuel Beis, the nusach is Migdal, whereas in Sh- in Tehillim it's Magdiel. And that was his theory, and it doesn't... No difference between Shabbos. You know, uh, uh, you got these chachamim who think they're smarter than everyone else in Klal Yisrael. The problem is that the Sefer Shemuel being divided into Shemuel Alef and Shemuel Beis is historically, um, we have a time when it was. And the Abudraham mentions this Migdal, Magdiel difference, and he preceded the fact that

23:35 Shemuel was, Sefer Shemuel was divided into Chelek Alef and Chelek Beis. So the, so, uh, you know, the joke is on them. Fine. Let's go on to the next thing. We had a discussion last week, or was it two weeks ago, about V'raglavcha lo botzeicha. And Onkelos translates the word rag, v'raglavcha, u'mesanav. He mentions the, the shoe rather than the foot, and we're wondering why Onkelos changed it. So, um, um, I mentioned this svora just like it says, simloso lo ivolso, that the garment didn't wear out. And so then v'raglavcha means also not the foot, but it means the g- the garment of the foot, the shoe. So someone sent me, uh, his name is Rabbi Mendel Greenberg. He sent me from the Sefer Medrash Lech Lecha Tov. So it's on your... The, I sent it out on the Ma'ayan Makoros. So the Medrash Lech Lecha Tov, v'raglavcha lo botzeicha. Ze ha'minol refers to the shoe. Melamed, they were, teaches us that the Yidden were carried or transported on the Ananim, the clouds. And the words lo botzeicha means lo bo raglavcha, tzuko. So he takes the word botzeicha and just says bo, lo bo, raglavcha lo botzeicha means lo bo b'tzuko. Didn't, your, your feet did not incur the difficulties of wear, of, of, of walking on the desert soil, et cetera. So he's taking the word botzeicha as if it is bo tzuko. So of the acharonim, fine. Another thing which he gives us,uh, this same Rabbi Mendel Greenbaum, now we have...

25:18 This was Parshas Ekev. In next week's sedra, we have, "V'naalcho lo yivol so me'al reglecho." Your shoe did not wear off, o-of your foot. So there, the passage clearly talks about v'naalcho, which supports that the v'reglecho lo botzeko also refers to the shoe. Uh, how does Rashi reconcile that in Parshas Ekev, he translates reglecho lo botzeko, they didn't swell up like a botzek, like a dough. How does it reconcile that with the fact in Parshas Ki Savo it says, "V'naalcho lo yivol so"? That is, uh, for me, a meanwhile a mystery. Right. Thank you, Rabbi Mendel Greenbaum, for that, uh, for that comment. Now, the next thing I mentioned, if you remember last week, we had a discussion about the difference between Kel terech apayim and Kel melech yoshev. How the first selich- the first time you give a midas harachamim in selichot is mentioned. It's Kel terech apayim, and then Hakadosh Baruch Hu is rising from midas hadin, and Yoshev al kise... din and, uh, kisay kisai rachamim. And therefore, subsequently, we say Kel melech yoshev al kisay rachamim. I asked last week about the... in the Kel terech apayim, which is said by us every day in tachnun, why does it say, "Uvetzel kenofechu necheh se v'nislainu"? So I had a couple of attempts, uh, to explain, to explain, and I'm gonna give you... I wasn't so enamored with those explanations. I'm gonna share with you, uh, what I think is a simple view. Before saying that, I want to share with you

27:06 that in Kisvei Ari Z"L it says, "Kel melech yoshev al kisay rachamim." Um, what's the next words? Kisay rachamim. Kisay rachamim. Kel, uh, Kel melech yoshev al kisay rachamim. Um, or... No, anyone? Look at siddur. Should have had it on the screen, I know, but yeah. So Kel melech yoshev al kisay rachamim. U'misnaeg bechasidus. So in Kisvei Ari Z"L says it has to be u'misnaeg, not misnaeg. And why so? Because kisay rachamim, u'misnaeg bechasidus, is a rosh tetos of kruv. Now, I've got homework for next year. Why is it necessary to mention kruv him over here? But I, I, I didn't... I don't have the answer to that at the moment. But meanwhile, he picks up that Ari Z"L m-was medayek, and it's brought also in the Rebbe's Mishnas on the selichos, where he said, "U'misnaeg becha-bechasidus." And that, therefore, gave me the question: Why is it u'vetzel? Everything else starts without a, uh, vav achibur. Why here? And I said it was, I think, a very, very simple explanation. Without that vav, we would have read quite simply, "Kamoi besodos hakasuv, vetsel kenofechu necheh se v'nislainu." We would have read as it's written in the Torah, that we shall take, uh, shelter under your wing and, um, and rest there. So in order to distance from that, that misimpression that vetsel kenofechu necheh se v'nislainu is a pasuk in the Torah, therefore, there's a, there's a colon, but the vav. The colon, sometimes the printers are, uh, not so careful about them. As you

28:59 can see, the next line, I mentioned last week how in the, um, the, the Torah Ossie there's only one s- one colon over here after vetsel kenofechu necheh se v'nislainu. Here, you can see by Be'onon, he missed out the colon. Fine. But the vav there, yeah, so is, is, is dividing. It's a new sentence. U'vetsel kenofechu necheh se v'nislainu. As is Vayechad Shem Be'onon. And the next part is Vayese hazem eshom. And the next part is Vayishom nemar. Uh, sorry. Um, vayikra veshem Hashem, Vayishom. Okay, fine. So that's, that's what I think is posht of shot. Let's move on. So also came up last week how I had been in a Beis Chabad and someone had come in at night or well after shkiya and asked about blowing shofar, and the shliach wasn't so, uh, excited to do it and asked whether it's okay. And I said it's okay because the old Minag Ashkenaz was to blow shofar at after Shakhas and after Mincha. So, and I'd said then that the, the shliach sentiment of not wanting to sh-blow shofar by night is it was ju-- were, was justified because shofar is, you know, gevura, and by night, we don't do yoni of gevura, of tachnun, et cetera. So this also, this Rabbi Mendel Greenbaum sent me that, that indeed the Aroch HaShulchan says the same idea that you shouldn't blow balayla during Elul, even for Lehislamit, because ein laasos hishirurus balayla. V'hatkiros m'oririm hamidos she ba'lailos. And he says similar in Rabbi Chaim Talagi's

30:49 Sefer Moed L'chol Choi says something similar. And if you remember last week, I'd said that the Minag Ashkenaz ha-hayoshon of doing balayla, uh, was after ma'ariv, but they used to daven ma'ariv, um, whilst it was still day, and therefore, the balayla wasn't really balayla. What you have here is on the screen from Igris Moshe. What happens if they had forgotten to blow Teruah at Shacharis and they remembered at Mincha? So then he says, "There are more says that they blow at Ma'ariv." But with the pole, um, the, the, you know. Sorry. They, that the, the workplace they blow at Ma'ariv, but we don't do-- we don't follow that. And he says, "The ." So Rabbi Moshe Feinstein is also picking up on the same idea. The Teruah shofar balaylah is not a pr- not, not an auspicious time. Uh, it's not, not, not recommended. Then he g-brings Hayyodom, who says that which it says, means by Mincha. Either way, so we have here that numerous sources do support this, that the, the, uh, idea of blowing balaylah is, is, is not really a good idea because of gures, et cetera. Now, in the Nittei Gavriel someone showed to me. In Nittei Gavriel, he quotes those who disagree with the Hayyodom. Hayyodom had said that the ba'Erev means by Mincha, but there are other places which says they would blow shofar on Motzaei Shabbos, and that's doesn't fit with Hayyodom. It says it would means that evening means by Mincha. So two points. Number one is

32:42 it could be you go by Su- Since most of the week, it's at Ma'ariv, it's early. All right, so Motzaei Shabbos they'd blow after Ma'ariv, um, even though it's already nightfall. So, oh, the other thing I could say is that Motzaei Shabbos is a eitz rotzon, so a regular, a regular nighttime, you wouldn't blow shofar. Motzaei Shabbos one can be more, uh, uh, more easygoing about that, that an-anxiety. Fine. What else do we have here? Yeah. It's the last point on our list, is about saying Tachnun after sunset. What I had said was that according to the... Al-although the Alter Rebbe does mention a svara of safek laylah still to say Tachnun, but according to our minhag that we don't say, we don't do nefilas apayim in Slichos out of concern of saying Tachnun balaylah. So therefore, it should be the same thing would be, um, with, with not saying Tachnun. Sorry, with, yeah, with, with not, with not to say Tachnun after Shkiya. So I'd, I'd said that like the minhag haolam is that after Shkiya one doesn't say Tachnun. My, my, um, feeling about it is that Chabad should also be doing the same. So then someone asked, what about, what did the Rebbe do when we know that in the earlier years when the Rebbe, uh, went to the Ohel and he was very late, and so he stopped off in, uh, Sutter Avenue by where, where Rabbi Schusterman had his print-printing press. Went in there and he davened Mincha b'yechidus. But

34:25 as la-years went on, it became more and more that the Rebbe would come to 770, and they daven Mincha well after Shkiya, and sometimes it's well after Nacht, and they daven Mincha. Did they say Tachnun when the Rebbe davened Mincha well after Shkiya? And the answer is yes. Uh, there's a Sefer called Halichos Menachem, a recent, uh, publication, a Sefer of gu- It's the first of a series going through the Rebbe's Hanhogos, and they confirm indeed that was the Rebbe. They, they would say Tachnun unless it was a Choson or something like that. Yeah, they would say Tachnun. So, but, uh, my feeling is that that's no proof to our, to our question. When the Rebbe... And this is not only Chabad, as you can see in, in other Sefarim also, other Hasidish Rebbes. They would-- The zimaniyyin actually were, were, were a bit flexible. But if the Rebbe is davening Mincha an hour after Nacht, so if that's okay, why do you have a problem with the, uh, with the, with, with Tachnun? The sa-with the same heter he had for davening Mincha at that time. So he was also-- He had the doors open, remained open for Tachnun then also. That's not a proof for the re-- you know, us regular people, uh, after, after Shkiya, which like, like minhag haolam is that after Shkiya one doesn't say Tachnun because of its safek laylah. All right. That's what I have to share with you for this evening, and thanks for joining us. And,

35:58 um, wish you all a Gutten Shabbos and a ksiva vechasima tova. And, uh, we should, as they say, vesachzenu eineinu beshuvcha letzion b'rachamim. Chof, chof.