כי תבוא תשפ״ה

00:09 Good evening, and welcome to tonight's shiur. Tonight is going into Hayyelu. And so let's go straight to our shailas, and hopefully we'll have something in the spirit of Hayyelu subsequently. So our first shaila is about the concept of hechertzir, especially relevant this time of the year, people are checking the mezuzahs. So, there is a rule in the Gemara that when you have two rooms, one is the man's room, and one is, one is for the man and one is for the woman, and both of them open to-- have openings to the street, and they also have a, a doorway between one and the other. And the shaila is, which is... You're meant to put the mezuzah on the right as you enter because it says a mezuzah is be-secha, be-yosecha, der be-yosecha. And here the question is: Which is the di-direction? Should the direction be from the, the man to his wife's, uh, room, or should it be from the w-wife's house to the, to the husband's room? This is the question in the Gemara. And Gemara answers will go according to hechertzir, which means the way the door swings, that will indicate what is the inside, what is the outside. So fine. And then you put it on the... As, as you push the door, that-- where the door swings, that's called the interior. That's the concept of hechertzir. Very well. Then the question is: What about a sliding door? Does a sliding door also have the same idea of hechertzir? So, so Rabbi

02:00 Yaakov Emden in She'elas Yaavetz, he deals with this, and he says that the, the sliding door runs on a track. So that track is like the... What's the difference whether the swinging on the hinge or sliding on a track? That track now is going to say that is the, uh, the interior. So you may have seen years ago between a kitchen and the dining room, there's a sliding door. That saves space. So in olden times, the, the sliding door would either be on the kitchen side, that's where it would slide, or it was on the dining room side, it would slide over there. And that would be where Rabbi Yaakov Emden is saying, the side of the wall where the track is, that's the interior. So now we come to a much more contemporary setup where we have, uh, in the garden, we have to the garden, many houses have got patio doors from the house to the garden. And so here we're asking the question, do we-- are we going to use the concept of hechertzir here also? When you got very common that you have two patio d-doors, and one of them is rigid and the other one, and the other one slides. So now one of it is the wall, and then the other one is the sliding. So should we say that if the sliding door is on the outside and the rigid one is the inner one, then the mezuzah is, the indication is towards the garden. And if the

03:35 sliding door is on the, is the inner one and the rigid one is the outer one, therefore, the mezuzah is, should be towards the house. Personally, I don't, I don't feel we should go to that extreme. I don't think they, they... I mean, the chidush of Rabbi Yaakov Emden, okay, I can-- I go along with this, that where the slide-- door is sliding, that's called the interior. That's very similar to the scenario in the Gemara. But to say that, to extend that, to say that with our, um... with the, with the patio doors, when these window guys come in to put in your... they install these doors, do they really think that any machshava which should be outside, which should be inside, the rigid one, the, the, the sliding one, be the inner or the outer? I don't think there's, there really any, any cheshbon there at all. And as a result, I think that one shouldn't see the sliding patio doors, one rigid and one, one sliding as the inner or outer makes any difference. Imagine there's no hechertzir, and there are many other rules to dis-disca-- to dis-- um, to decide. And most, most principally, I would say that between the house and the garden, the house is for sure chayav mezuzah. The garden is, so more, it's more questionable. So usually my weight, I would, I would put the, the weight more that the mezuzah should be on the right as you enter from the garden to the house. Sometimes there are

04:58 circumstances where you can't go that way, but beder chalah, that would be the, the weight in, in, uh, deciding this question. I'm going to go to the next question, and that is... Um, how are we doing? That's better. All right. So someone asked me about wiping your hands, one's hands on clothes. So you have here on the screen, this is in the, Halacha, Shekanu rach siman kuf nun chet, the end of the first siman of Mishnah. And it says you shouldn't wipe your hands on your shirt because it's kosher leshichcha. It's, um, prone... causes a person to be prone to forgetfulness. What about clothes which are not being worn? So that's being... hanging out to dry or whatever. Does the... How far do we take this about kosher leshichcha with, with drying hands on clothes? So first of all, in-- there's a general rule These in Yonah with Ruach Ro, that if they-- you have a case which is even a little bit different to the scenario which is described in the sources, then one be-can be more lenient. So, when it says here, halukoi, so that's the means that the pastures, that you, you just wash your hands, you're wearing a shirt. The pastures, it means the, the shirt which you're wearing, and there is the element of Shkashel Shekhecha. I know there's a safer called Shmiras Guf nefesh. It brings someone to say also, if it's clothing which you are not wearing, 'cause it doesn't say Haluka She'alecha. I remember being once, um,

06:39 in-- with Rabbi Pevzner. I love Shelo Behilah Pevzner was a tremendous man of Holchim, and there were no towels in the mikvah, so he used, uh, his vest to wipe his face and, uh, then we got dressed. But as I saw the Meis Ra, that he wasn't concerned about wiping yourself with a, with a garment. Not wearing it, so it's not, doesn't go into that incident. It's not... All it says you wipe your hands and wiping your face. Akoponim, if we have a slightly different to the original, uh, precedent, one can be make. I'm gonna go on to the next, uh, question. Now, this is a, uh, a question on a French bread. I think I've spelt it wrong. Um, anyways, it's a French bread, not the long baguette. This, uh, I looked up what these words mean, pain de mie, but it's translated to English as sandwich bread. And it's got a French hechsher of the Rabbinate, uh, of Paris, and it's got an English hechsher. You've got the Kadasha. Then it's got this, in small writing, which I've put around a, a, uh, green frame. It says, it says, "Mezounis L'Daas V'Yosef Hamotzi L'Daas Ramo." So we've got here this kind, kind of bread, and it's Machlokias between the Mechabber, Rabbi Yosef Karo, and the Ramo, whether it's Mezounis or Hamotzi. We, as Ashkenazim, generally follow the Ramo. But people ask me from, from Paris, looks like someone wants to ask me, and they said... I'd said, "It is okay to make a

08:17 Mezounis." But here, so I wanted to understand. So I asked in the Kadasha office, what exactly this Machlokias Mechabber and the Ramo. And, uh, and then I will take it further to see what's, what's the, uh, our meaning about this. So I'm gonna spend a few minutes going through this more carefully. So let's take a look. Here we have, this is in Siman Kuf Sameches. It's interesting that it's in the dinim of Betziyas Hapas, where there is the whole discussion, what makes it bread Hamotzi, what makes bread, um, Mezounis. So we've got one of the three Mezounis breads, or Mezounis, whatever you call it, foods, uh, baked foods, is Pas Habor Bkisnin. In Pas Habor Bkisnin, there are three opinions. The first one is kisnin, means a pouch, and the pouch is filled with honey and sugar. That's one pshat. Then we have another pshat, and that is a, a dough which is made with, a dough which is made with dvash. Now, let's read that carefully. V'yesh oimri, the third opinion is Rabbi HaGaon, which says it's just kachin. This is kachin, which is kachin. It means like crackers. But w-we have to focus at the moment on the middle one. There are those who say that what is called pas habor-- What does it mean, pas habor bikisnin? It's a dough, a regular dough. She'eira v'od vash. You mixed in honey. Oi shemen, or you mixed into the dough, you mixed a bit of oil. Or cholov, a bit of milk. I mean,

09:53 it... Or you didn't mix in any other liquids. M'ni tavlin. You mixed in s- flavoring, put in, this is cinnamon, whatever. Vafa. So you mixed in. Before you baked it, it's already got a mixture of other things. Now that's, by the way, important because sometimes you have a kind of pastry which it's, it's hamotzi, but it's just been, let's say, dipped in sugar and cinnamon. That's may not be enough because the sugar and cinnamon is just on the surface, not mixed in. But come back. Okay. So we've got here this dough, which is kneaded with a little bit of oil, a little bit of... Or a little bit of honey, and so on. V'hu sheyihi etam ta'aruvah samei peris, tavlin nikar b'isi. It should be evident that when you taste the food, you taste this bread, you can taste the fruit juice, you can taste the spi- the, the, the seas- the flavoring, whatever you may be. That is the position of the Mechabber. It seems to be quite clear that he is saying that even though the majority of the liquid is water, eida v'od vash oi shemen. You mixed into the dough a bit of oil, a bit of oil. It just doesn't, doesn't give a minimum, uh, proportion. Comes along the Ramo. The Ramo says, "V'yesh oimri shezeh nikra pas gomur." What you've just described, that's, that's mamash bread. El im ken yesh bo ein harbeh tavlin od vash k'mini m'siksha shekoinim lecher. Only if it's got a lot of flavorings or

11:27 a lot of honey, like something sweet, like a dough, a cake, which we know, lecher, which like we call honey cake in, uh, in English. Now, what's crucial here is, shekimat ha'dvash va'tavlin heim ikar. It's almost that the main thing here is actually the sugar or the honey, and the pastry is a side thing. Rechein noyagin. Now you have here between these two positions. The Mechabber, Yosef Karo, has said it's a regular dough. And it's got a, a minority of mepeys, and so long as it's noticeable. When you taste it, you can ta-taste a trace of mepeys. That's good enough to be mezayis. The Rama says it has to be so much flavoring that it has to... That it's, that it's, uh, that, that it's «kimat divash is de’ikar». Just to remind you, the Gemara in Berachos, when it talks about a combination of flour and other things. «Sal kadai techamino dov she’ikar.» I might have thought that in this combination, the main thing should be the, the flour. Sorry, the honey. «Kamash malon kimchu ikar.» So Halakha says no. When, when you've got a combination and there's flour and there's, uh, uh, honey. So then the Halakha says that the flour prevails. But that's a... can be a very sweet food. I'm thinking like apples or something like marzipan, which has got... Is a very sweet food, and there's a bit of flour. That's the Ramos. That's, he... That's the mezayis for the Ramos. But then we have something in between. We have a,

13:12 a middle st- somewhere in, in between stage, where it's majority of the liquid is mepeys, like eggs or milk, and the minority is water. But I would not say that it «kimat haddivash ikar». It's not as sweet as that. So, uh, where... well, how does that fall? So here, looking in the Taz, where the Mahartaz says, «Im yesh harbeh divash umeyut mayim kol ha'olam me'uydin lehawei kisdin. Vechein im nilo is becholov umeyut mayim.» So the Taz has introduced a, a, a, uh, middle way. Is more than the Machaber, but less than the Rama. It's majority is milk, and the minority is water. That's also mezayis. Before we look at the Alter Rebbe, we're looking at the... On the page, we've got the Mishnah Berurah. «Vechein bedivash veshemen vehacholov, ve’en sheyoriv meihen umeyut mayim, she’idei zeh nirgash ma-meihen ha’tam harbeh me’uid.» That the flavorings, the flavors which are added are harbeh me’uid. «She’idei zeh hei hu ikar vehata’am hu is ha’tofu.» That the main thing is the flavor, and the, the, the dough a-aspect is the less important one. So although he doesn't use mamash the words of the Rama, but the Mishnah Berurah seems to be saying you need to have harbeh... nirgash harbeh me’uid. Now let's take a look at the Alter Rebbe, and I believe the Alter Rebbe is following the Taz in this. And, uh, s- before the Alter Rebbe, you have, uh... Sorry, not before the Alter. After the Alter Rebbe. You've got the Aruch HaShulchan also takes this view that

15:03 so long as the majority is mepeys, it's also called, uh, mezayis. It's also called pas habakisdin. So here we have a peyut base of Birchas HaMinim. The Alter Rebbe says similar. But here, the Birchas HaMinim is more familiar material. So he says pas habakisdin, iso she'nilo shebecholov, and that makes it into mezayis. And then he adds into fifth line, even if, im ein adam ad maysim be'lishoso. If there's a bit of water. So according to Acharon, you're going for the majority of the liquid content, and that will dictate whether it's mezayis or hamotzi. Then we have an alternative form when it's heavily flavored. Iso gemurah she'nilo shebe'mayim she'eida af bo tavlin be'lishoso. It's a flavored bread to the degree that most people won't eat a lot of it because of ribhuy ha'tavlin. So it... the-these term, these words of kimat haddivash ikar, the Alter Rebbe doesn't bring here. So according to this, if it's, if it's rov mepeys, so therefo- yeah. Um, the Alter Rebbe doesn't bring it. Later on, he says if it's divash ikar, kimat haddivash ikar, then it's mezayis l'kula almah. But this also the Alter Rebbe allows, not for bal nefish, but he al- he allows that you can make mezayis on this. Now let's come back to our, uh, pan de mie. So I looked at the ingredients. So it says wholemeal, and then it has... It's very difficult to read, yeah. Wholemeal flour, water, sugar. Uh, can't read that. Somewhere it says, I think, rapeseed oil. Then it goes

16:42 flavorings, et cetera, et cetera. So I think according to the rules of way, the way ingredients are presented, the earlier one is the greater in quantity and greater in volume. So there's more oil... Sorry, there's more water than rapeseed oil. So I asked the people there in Paris to find out more detail. It's possible that, uh, there is e-equal amount of, of, uh, or more mepeys. But the way it's present... The way I see it now is that the majority of the liquid is water rather than, rather than oil. So therefore, uh, it would be according to, according to the Shulchan Aruch, according to the Machaber, it's taka mezayis. Because it's got a bit of a mesa-- a flavoring from the, from the, uh, rapeseed oil or whatever it may be. I mean, the sugar. According to the Rama... Well, according to the Rama, there is much more machmir. But even according to the Alter Rebbe, the way I see it, if, if my understanding is correct, that there's... the majority of the liquid is, uh, is water, then it would be, be hamotzi. So when it says that according to the Rama, it's hamotzi. Even to those who are much more lenient than the Rama, like the Taz, uh, et cetera, Aruch HaShulchan, the Alter Rebbe, et cetera, it's also going to be hamotzi because it has to have... to be mezayis, it has to be rov of the liquid should be mepeys, or if it's heavily flavored If it's heavily flavored, then that's

18:13 also gonna be a bit difficult to gauge. But if it's heavily flavored, it becomes mehazis, even though that's-- it's just with water. Right. Let's move on to the next question, and that is that a family is replacing the, the gravestone of a grandparent, and what's happen-- what happens with the old stone when the-- when it's being replaced. So there's a rule in Halakha that a, a meis is also behana'ah. A dead body is also behana'ah, not allowed to have benefit. And also anything which is consecrated for the meis, for the, for the deceased, becomes also behana'ah. So therefore, the stone which was used as a tombstone may not be used for anything else. And as a result, when the n-stone is renewed, the custom is, the practice is to bury the old stone. Here, the, whatever the term is, the mason who's doing the stones is, is saying, "All right, the, the main stone with the inscription I will bury," but what about the side stones? Can they be used for another cave or for another... I'm renewing another grave. Can I use these stones to-- for another grave? So here becomes the interesting question. When we say that it's also behana'ah, I understand. But what about taking from one nifter and using it for the benefit of another deceased person? That's the question. So now we have here, this is in Geryadea, that's where the Dinim are. Shem Samech Daled. The Beit HaBahis. It's within the Beit Yosef, the things which he found later

19:52 are called Beit HaBahis. So he quotes a Rashba, and he says, "Ma Mesha'a situation. Matzeiva Shepona mikever ze laaniach sham yafa mimeno." You took away an old gravestone to put a nicer one. "Muta lehanicha al kever ish acher." You're allowed to use it and put it on, on a different grave. You're allowed to. You're allowed to recycle it for another grave. He doesn't see that as a problem. In the Chayei Adam, sorry, the Chochmas Adam, he writes here, "Yesh oystern," are those who object to the taking a matzeiva, which was on one grave, and to put it onto another grave. "Afo gav de'ein ze hanor lcha." Even though there's no... we have no benefit from it, the living people, it's still... And he quotes the Rashbo. And he has a question, 'cause elsewhere it says about a grave which was dug for, for... a person dug a grave for his father, and for some reason, his father wasn't buried there because he was buried elsewhere. So it's about not using it for, for someone else or something. So sometimes we do see, elsewhere, do see this idea that if it's been designated for one, it shouldn't be used for another. So you can see this, and this is an excellent Sefer on, uh, on these Halakhas called Divrei Soferim from Rabino Miabru. And he says, the Tur earlier said that a kever shel meis osey behana'ah. You cannot bury another nifter in a, an unused, in, in, well, a disused grave. So there seems to

21:20 be a contradiction here. So the-- on the screen, you have also from the, uh, Rabkiva Eger, and he says this very question. If you... And, and grave was, was... A, a body was exhumed, you, you are allowed to bury another bo-body there. That's the Rashbo. The Tur says, "It's not, not okay." Then, um, brings various sources. He then says the Ra- the Radbaz, um, follows the Rashbo. The Shut Meshib, um, the, the Dar Moshe also follows. So the Poskim seem to be, the majority of the Poskim seem to follow the Rashbo, that it is permitted to repurpose those in your name for another, uh, for another, uh, meis. I'd just like to suggest a, a, uh, an explanation. That when something was clearly associated with one nifter, then now it's seen as now being used for someone else, that could be a little bit of a disgrace for the nifter. People say, "Oh, well, that was so... He was... This was used for someone else." But in this, in the case of these, let's say, these slabs, there's no this... There's, there's no way it's going to be any, any, uh, uh, insult, any offense to the original occupant of that grave when, if it's gonna be repurposed. So, L'poel, I, I said that you c-- it is okay. There is o-are-- There is room for question, but I felt that one can be make. Um, someone pointed out to me it could be that actually the, the nifter would be, would be pleased at

23:03 something which is being taken away from his grave for, uh, and going to be reused for the benefit of someone else. This actually is chutz for the nifter. Okay. We're going to the next question, and that is baking cakes. Now, when we-- in a regular ho-household setting, one, one, uh, baking tray, uh, we, we bake a, a whole tray of cake. Usually, it's much less than the shiar chala. Shiar chala being, is it, uh, sixteen, uh, hundred grams or even twelve hundred grams. A regular cake is quite a bit less than that, so no question. But here the question's in Chabad house, and they're making, especially now, it's a big, uh, in, you know, the people to be able to reach out to people, so they be-- give out, um, uh, honey cake. So they're baking large amounts. So now the question is, do they have to be mafrish chala? So, first of all, perhaps there's a Tzemach Tzedek. Shalas Shavuot Tzemach Tzedek. A similar in Yoreh Deah: Resh, Lamed, Vav. And he says, he's melamed's chutz on the fact that people don't mafrish chala from, from, uh, lechem, from cakes. And he... Interesting. If I mentioned before the question in the Gemara, ha-kal sal chadaito, uh, dov she'iker. Kamash me'lo, on kim che'iker. So he says that may be a dinim ve'chasoneinen. But it could be when it comes to chala, to the mitzvah of chala, we could say perhaps dov she'iker. So when the majority-- when the... It's, uh, such a sweet dough,

24:36 perhaps by lecher, he says we could take the view of dov she'iker, and it's pota min hachala. That's the basic main argument of Tzemach Tzedek over there. So that's a limud's chutz. He's not saying this, um, no chasha, but he says a limud's chutz, the Olam are not so particular. Um, but if possible, one should be machmir and be mafrish. So here you've got, uh, from a contemporary Sefer, and this is also, besides Chabad houses, by the way, there are bakeries also, commercial bakeries who bake a lot of cake. And the question is about Hafrashat Challa. So it seems that a, runny dough or a batter, whatever it's called, may not be „chayav b'chalah” altogether. And so let's read here. I know it's a little bit gray, but let's read here. „Isto sheblilo sarako, eisa nosalit.” If it's a, a runny dough, „Einom is chayav b'chalah el al achar afiyoh.” Now, those who say there's no chi of challah until after it's baked. So now, although you may have more than the shir of challah in the mixing bowl, but once it's into baking tins, if they're less than a shir challah per baking tin, perhaps it's still patum in a challah. Others say that it is chayav, uh, even in the, in the, uh, runny form. Because of this, y-he recommends to be mafrish challah after the baking, and then it's chayav l'kula alma. However, that's not so straightforward. If they each-- If each tray has got, let's say, a half a kilo of

26:14 flour, so then each tray is a separate unit, not, it's not chayav b'chalah. But if you take the three trays and bring them together, three, three cakes, and put them together inside one basket, that's called sirupsal. That, that takes all those, um, less than the shir, makes them into one shir, and then you should be mafrish challah. So that's one way which he says. And then he says, „Yesh no'agim” to take challah twice, once from the liquid and once after baking. And in the notes he has that many kashrus authorities will have that practice, that you'd-- as you got all that mixture before pouring it into the baking tins to separate a bit of, uh, that and, and discard it as challah, and then to also, once it's baked, to break off a bit and consider that for challah. But since I mentioned Siman Tedek, that's a Sofek, um, therefore, in any case, the Hafrashat challah would have to be without a beracha. Right. Let's move on to our next question. So this is a bit of a history. Someone asked me about the background to a couple of items in the Chabad Machzor. In the Chabad Machzor, you have just before HaMelech, it has Machzorim huva. It's mentioned in Machzorim that Reb Aaron Chaleen from the eminent talmidim of the Midrashom Hagid. One time, he was-- it looks like he was, uh, going to be a chazan, and he was about to start HaMelech, and he fainted. And later they asked him, "What was

27:48 the, uh, what was all that about?" And he said he thought about the famous Gemara where, uh, Yochanan Ben Zakai is smuggled out of Yerushalayim, and he meets up with Vespasian. And Vespasian says he, um, that you have Nisan on two counts, and one of them was that, "If I am indeed the emperor, why didn't you come till now?" And so, um, Aaron Chaleen thought, "And where was I till this moment?" And that was why he fainted. So that story is written in the Machzor. And then we have another item which is written in the Machzor, that in the Shalom it says, when you say Shema Yisroel, you should have kavana, um, of Mesirus Nefesh. And it's as if, it's a Ya'had Mesirus Nefesh Now, it was, uh, exactly who put it there, that's, that's the history which I could share with you. Two other points or three other points. One is we had discussed about blowing shofar at night. Now, this is-- someone pointed me to this, uh, sicha from Tov Shin Nun Alef, and this is a sicha to Nashei Chabad. As you know, before, before Rosh Hashanah, a few days before Rosh Hashanah, there would be a sicha and the, the whole of seven seventy downstairs was filled with, uh, ladies. And the Rebbe would come in, Rabbi Chadakov, whoever, uh, Rabbi Groner. But other than that, it was just the ladies there. Towards the end of the sicha, the Rebbe's g-gonna give out tzedakah, dollars, whatever it may be. And then

32:05 he says about shofar, that normally we blow shofar in the morning. Now, this is in the Bil Tzemach, but okay, it's a Torah from Nachum. It's not in the Sefer HaSichot. There are places where if they didn't blow shofar after Shacharit , for some whatever reason, a, a good reason. They were busy with mitzvot of Shema Tziyyon Gadol. They blow shofar after Mincha. So last week, if you remember, I showed-- Well, the last two weeks ago, I showed how you have, um, Shacharit and, and Arvit and someone to say it means by Mincha. But whatever the Rebbe is referring to, I find it just, first of all, I find it fascinating to say that there's a mekomes noyyagim. Tell me where this is. And he says it's not that that's the l'chatchila minag. It's a place where they have-- because they have some times that they're so busy with mitzvot of Shema Tziyyon Gadol, and because they didn't manage to do tfillat Shacharit, therefore, they do tfillat Mincha. I'm, I'm, I'm, I'm intrigued. I didn't manage to verify whether they blew shofar at this convention of the ladies in seven seventy. Um, and it could also be the Rebbe's being me'rambes. A husband comes home and his wife hasn't heard shofar. I don't know. It's just finding very interesting because normally you say there's no such thing as a minag when it's not so standard, when it's a response to circumstances. That's, uh, that... A minag means the, the regular practice. Here is a minag,

33:45 , so here the Rebbe, um, says if you didn't hear shofar at Shacharit, so then, uh, it's a good idea to blow shofar at Mincha. Not talk at night, but finally the, the, the inyan is quite remarkable as it is. The other point was, and Mo-- To-talked about the m- story with the Rebbe with K- with, um, the lo- wrong Kriyat HaTorah and having to make a new bracha. And someone on Friday called me, the, uh, "Isaac, how can you say such a thing that this would be such that they took out only one Sefer Torah on Shabbos Chol and then they all forgot it's Shabbos Chol?" So it wasn't on Shabbos Chol. It was on Hanukkah, and on Rosh Chodesh Hanukkah. I told the story a few years ago on this, uh, shiur. It was on Rosh Chodesh Hanukkah, Rosh Chodesh Teves, which was Hanukkah. And they prepared two Sifrei Torah. The first Sefer Torah was rolled to Pinchas, and they read their three aliyot in Parshas, uh, um, uh, you know, the Tomid and, uh, Rosh Chodesh. The second Sefer Torah was rolled to Vayimaishvi. H-however, it transpires it was rolled to Vayimaishvi of Sukkot, not to Vayimaishvi in Parshas Nasso. So you look at it, it says Vayimaishvi. So that's the story. Um, now then the other question which someone asked, what's was-- what was the wisdom of sharing such a story? Yeah, good question. The main reason why I felt the, the value of sharing the story is I tell the

35:18 world that when the Rebbe realized, that he shed a tear because of it. I felt that's something which is, uh, a lesson for all of us. We make a mistake, but it should, should, it should be something which should bother us, not just say, you know, "It's not my fault," or something. Taking the story-- Another point possibly is another element of achrayut. The Rebbe comes over to Sefer Torah, and he relies on the balkeri. So and so the ac- the accent, Cheshbon HaNefesh. But when the Rebbe relies on us, so he's delegating, "You're the balkeri, you're gonna tell me." So there now he's kind of put his own, his own, his own, uh, given his, his own Kriyat HaTorah mitzvahs. In a sense, he's given it into someone else's hand. You're the balkeri, uh, so I'm, I'm relying on you. So how much more so in things which clearly the Rebbe relies on us that we should, um, rise to fulfill the Rebbe's shlichut. The last thing I wanna share with you, uh, we have, um, a farbrengen going on downstairs, and so I don't want to go too long. But I-- this letter came my way. A letter which I believe hasn't been published before. It's a chidush dik letter. So the letter is to Rabbi Moshe Akselrod, who lived as you can see at the top it says Akselrod, Ramat Gan. It's from my mother's side. So Rabbi Moshe Akselrod receives a letter, and in the letter, the Rebbe writes as normal, Shalom

36:51 Ubracha. I am in, in, in acknowledging receiving your pidyon, which will be read be'izrat Hashem by the tziyan of the Freidiker Rebbe. And then he writes the following: "I'm surprised that you don't mention anything about your spiritual health. A rov in a place. What does it mean- Spiritual health, talking to Rabbi Meshullam Axelrod, the Rebbe of Anashim Ramat Gan. So he says, "Achzor kas ayadus ve'hafatzotzeh be'astr dile." So what does it mean to be, for a Rebbe to be gezunt, baruch nis? The strengthening Yiddishkeit and spreading Yiddishkeit in his location. That's, that's his health. That's his health baruch nis. "Ube dureinu zeh," in our generation, "ubefrat rabboni, be rabbonim tmimim," especially Rabbonim Tmimim. Chayel will talk about this. "Harei ha-nekuda hapnimis hi hafotza samayonus." So Rabbonim Tmimim, if you're talking about the health, it has got to do with spreading Yiddishkeit in your community. Rabbonim Tmimim, the nekuda pnim is the inner nekuda is hafotza samayonus. Then he goes on, "Harei briyas haguf tluyah be briyas haneshama." The health of the body is contingent upon the health of the neshamah. So it looks like Rabbi Meshullam Axelrod asked for a bracha for physical health, and the Rebbe says that your physical health is contingent upon your, your spiritual health. "Ukamu ven gamim mimer asal." We have a... In Gemara. "Be briyas ha-adam" that the human is created. "Ramach ivorim keneged ramach mitzvas asei." Well, actually, this is not in the Gemara, uh, but shasagidim is in the Zohar, but fine. Um, if you know the

38:47 Rambam beginning of the Sefer HaYad, he has shasa mitzvas lo tasa keneged min ha-mes ha-chamah. He doesn't talk about shasagidim, but it's in the Zohar. "Ramach mitzvas asei keneged ramach mitzvos... Ramach ivorim" a man has got two hundred and forty-eight limbs corresponding to the two hundred and forty-eight positive mitzvahs. The shasagidim, and he has three hundred and sixty-five sinews, whatever that means. Keneged shasagidim lo tasa corresponding to the three hundred and sixty-five negative commands. So the Rebbe is saying, you see that in even in Chazal, you see that there's association, a, a, a, a linkage between the physical organs and the mitzvahs, which is, in other words, the gashmius and the ruchnius are interlinked. "Ve'ayin gam ke nekudteira, dibe hamaschil ki korev." Check out Likutei Torah ki korev al ha-pasuk tomim tihiye. And then, "Ve'achakeh lebsua sev tichola nal," and then the Rebbe's signature. So I was curious, especially I wanted to have something to share at the cha- at the, at the Shir, Shacharis Chayel. What's this mimer in Likutei Torah? And it, it looks like it says ki korev, yeah? And then there's a bit of a scribble ch-change there. So Rebbe Schneur Zalman used the search, uh, machines, and they found it the following. It's actually not the mimer ki korev in Parshas Nitzavim, but ki hamitzvah ha'zos. Now, look, let's go back. Look at the words korev, and you look carefully, there's been a change. That the kuf was changed into a he, and the reish was connected with the vav

40:37 to make a mem, yeah? And somehow that's-- it was, it be- it changed, and the beis has changed to a tzadik. And so the Rebbe changed ki korev to hamitzvah. Yeah? So now, here you have this, this stukel to save you time looking it up in the Likutei Torah. So it has here in that mimer, within the mimer ki hamitzvah ha'zos, the Parshas Nitzavim. "Ve'hinech siv tomim tiye im habayar elekechu," you should be fai-faithful, sincere with Hashem. Pirush, "Shehi havaya nimshach li ese elekechu," havaya, yeah. "Heinu hayudea mitzvas" that havaya, which is higher than the world, should be elekechu, should be personalized through mitzvas. "Ozoy tihiye tomim vesholeim bechole ivorei hanefesh." That will bring you to be intact in the organs of your nefesh. Whereas if you miss a mitzvah, you're damned, then you'll be missing an organ. So here, that's clearly what the Rebbe is referring to in this letter, the inyan of being a tomim in ivorei hanefesh. And he's writing to Rabbi Axelrod that that, that health and wholesomeness, if that's the right word, in the spiritual, hafotza sayadus and hafotza samayonus, that will be a contributing factor to have briyas haguf. And with this, I'm gonna wish you, uh, Chai Elul, um, which should be a source of inspiration. And wish you all a ksiva uchsima tova and a good Shabbos. And, uh, shall we say bizman bekarev, she'yizacheinu einenu veshiivu cheiletsim verachmim et moshiach tzidkeinu. Uh, Shalom.