נצבים תשפ״ה

00:07 Good evening. Welcome to tonight's Shir. Last Shir of our, uh, series for, uh, Tof Shin Peh He. This Shir is dedicated in memory of Joseph, Joseph Chaim Teller. His Yoraitzeit is on the second day of Rosh Hashanah, dedicated by his, uh, family, families Teller and Rabin. So thank you for that. And so let's go into our Shir. So first thing we have is... Well, in many of the various guides, it's be-- in, also in the Luach Cheil Chabad, mentions about if you're saying Selichot on your own, so then you should miss out the paragraphs in Aramaic. I just want to... When I mentioned about the Luach Cheil Chabad, is actually this year, uh, is the hundredth year since it's been, it's been published. Uh, it's come out in a special hardcover to celebrate that. So Chaim Noah, uh, that's in-- He's talking about nineteen twenty-six. He was upset that they were giving out, the Cheil Chabad are giving out a Luach for shuls of a diff-different nusach, and, uh, he offered to do this. And he's in-- he, for many years, he published it. When he passed away, his son, Rabbi Boruch Noah, continued, and the Rebbe often would refer to the Luach Cheil Chabad. Anyway, so it mentions the minhag of, if you're saying Selichot on it, on it, on your own, not to say the pieces in Aramaic, and that's because of, it says in the Gemara that a person shouldn't plead for his needs in Aramaic because the Malachim are not very

02:11 kindly to, uh, they don't treat, uh, Aramaic requests kindly. Fine. So this fellow asks me in shul, he asks me, "Well, what about in Volozin? We've got the three pesukim of Kodesh and Baruch Hashem HaChoseh Kohen Olam Olam Yo'ama. So they... Should he also miss out those, those pesukim in Vo- in Volozin, which in Aramaic?" Very good question. So I might have once discussed this before, but it's also discussed in the Siddur, that the Alter Rebbe in the Siddur by Yom Kippur. So you've got Yom Kippur in Aramaic, and you've got two Yom Kippur. One is a prayer for Rabbonim Tamidein, and the other one is the Ko-Kol Hadisha Hadein. One is for the communica- community, one is for the Rabbonim. So the second one, which is a prayer for the community, says that a mis- person who's davening on their own should miss out that one, whether it has Yochanan ben Zakai on the base, whatever the wording is, but it shouldn't say that Yom Kippur, which is therefore it's implicit that the first one you do say, despite it's being in Aramaic. So how does that jive with not saying Machir Masay because it's in Aramaic? You know, so it seems to be clear in the Siddur that you do say the first Yom Kippur. Actually, Mishneh Berura, I think I did discuss this about a month ago. Mishneh Berura actually says to miss out the whole lot, but that's not our minhag. Yeah. And just, uh, I just gave, gave over this

03:41 point in the Shir in, uh, with the Talmidim, and someone pointed out, "What about Kagavnu?" Now, Kagavnu is Aramaic, and there's a whole piece that if you're davening on your own, you add a whole new paragraph of Aleinu Bachu, and that's also in Aramaic. It's all a piece of Zohar. So we, we, we don't seem to be so... have, have a difficulty with stuff in Aramaic. So how does that... Uh, let's sort this out. So lo- what you have on the screen is from, I think it's in Resh Peh He or Resh Peh Dalet, in, uh, Malchuet HaShaddai talking about Yom Kippur. And it says the following. This is a hora from, uh, someone, uh, from California. He sent me the following observation. It says, "We, we say Yom Kippur," which is asking for, for forgiveness, for redemption. And they ask the question, "On Shabbos, we should be, we shouldn't be, um, mevakesh. We shouldn't be doing supplications, techiot on Shabbos." So the Alter Rebbe writes here, sh- which is from earlier, "She'ein zoi techina el ha-bracha." It's not a supplication, it's a blessing. Now, what exactly are the semantics, the difference between a, a supplication and a blessing? But be that as it may, he does say that this is a bracha, not a techina. So this fellow from California wants to suggest on the same re- the same distinction that Yom Kippur is not a techina, but it's a bracha. That's why it's, uh, okay to say it on Shabbos. That's also why

05:11 it's not a problem to say it in, in, in, in Aramaic, b'yochid, because the lotion is, is al yevakesh adam strochov, the lotion Arami. It's the lotion of supplication shouldn't be in Ar-Aramaic. That's where you need the Malachim to help out, and they won't, uh, help you very well in, with, with the Aramaic. But if it's a lo- if it's a bracha, that's not a problem. Now, coming back therefore, the same thing with, uh, Kagavnu. And what is it? You're, you're quoting a piece of Zohar. Actually, the piece of Zohar is explaining the deeper meaning of Bachu and Bachu es Hashem eloheicha. That's the last piece, which we only said b'yochid. So it's a, it's an ex-- it's a piece of Torah from the Zohar. So that, that's not, it's not a problem to say it in Aramaic. Um, therefore, by coming back also therefore, also for Volozin, that the, uh, oh, it's kedusha. You're saying Kodesh, Kodesh, and then you Kodesh, then you get translated into Aramaic, and so on. But that's not a bakasha. It's not a, it's not a supplication. It's not a prayer. It is a praise. Kedusha is a praise. And therefore, it's not a problem to say those pesukim in Aramaic. In a, uh, Machi or Maasei, which is the back of the year, which is towards the end of, which is towards the end of Selichot, that is a tefillah asking for healing, et cetera, and that's why we don't, uh, say it if you're saying Selichot on

06:31 your own. I'm going to address something which is not on my list of questions, but I've been asked this s-several times. And what is it? What is it-- Well, how do you handle if you are davening with a minyan Selichot and they're a little bit ahead of you? How do you deal with the Yud-Gimmel midat harachamim? Yeah. How do you deal with the Yud-Gimmel midat harachamim whilst the minyan is ahead of you? And my advice was that actually, Yud-Gimmel midat harachamim have to be said with a minyan, and the other way around. When a minyan says Yud-Gimmel midat harachamim, you have to say it with them. Actually, someone sent me this week, um, he says he davens in a non-Chabad minyan, and they have more times Yud-Gimmel midat harachamim than we do. Um, so I didn't check that out. We have four times. First, one time Kel Erech Apaim, and then three times Kel Mech yeshif. We have four times in the regular Selichot, but they have more. So he says, "Should I, uh, say it with them or not?" You know, Chabad. So I said, "Sure, you have to say it." And the other way around, if a, if a Ashkenaz fellow who doesn't say, um, Yud-Gimmel midat harachamim in a regular Mincha or Shacharit, if he happens to be in a, in a Sephardic shul and they're saying, or in a Chabad shul, and they're saying Hashem, Hashem, he has to say with them. When a minyan is saying Hashem, Hashem, you have

07:59 to say it with them. So now I'm saying Selichot. So when the minyan says, says Hashem, Hashem, I have to say it with them. When I, when I'm catching up on my own, I have a, a, an issue with that. So very simple, and this is how I did this morning. I'm saying my, my Selichot and they were ahead of me. So I put my finger at the place where I stop, pause, join the tzippur and say, Kel Erech Apaim or Kel Mech yeshif, say Yud-Gimmel midat harachamim. Then when I finish, I go back to where I le- where my, my finger is, and I'll, and so on. So I'll say Yud-Gimmel midat harachamim with the minyan and, uh, when I come to that place later, I've done it already. Don't have to say a second time. Okay, then the also Leodon, also this is in the siddur, it's discussed in more detail. What happens when you're davening beYochid? Is it okay to say Yud-Gimmel midat harachamim, um, with a niggun, or should you not say it at all? And that's a confusion. The siddur, it says that if you're s-s, uh, if you, um, mispallel beYochid ein omer zeh. And there's a letter of the Rebbe where he says, "It's a din poshet in Shulchan Aruch." And he gives a reference to Siman Kuf, uh, Sof Kuf, Samech, Vav. And there it says in the Mechaber, you, you say you can say it with, be-be-be-bekoreh betoer. So that's, uh, despite what's been published that

09:20 we don't say it beYochid, your, your, yours truly is of the opinion that, uh, the way I understand from the Rebbe's letter, that the way it's written in Shulchan Aruch, that you can say it beYochid provided it's bekoreh betoer. Let's move on. Now, I know I've shared this a few years ago, but, um, I suspect some of us may not remember exactly, and that is Ashamnu. Ashamnu is in the sequence of Aleph Bet, but curiously it's divided into four sentences which become very significant on Yom Kippur because we sing all together, I believe that's a universal, uh, niggun for, for Ashamnu. And it's clearly divided into four sentences. I know in the newer s- uh, version of the Selichot, one of the new, uh, print, they've taken away the colons in those four, those places, but this is the way it is traditionally. So here's a fascinating, uh, Biur or Dericha Remez in a Sefer called, um, Ahavat Torah. And he says the following, that this is a Remez to Yehuda because you've got the first is, first sentence has got four u-units, the second sentence has got five units, the third sentence has got ten units from Yaaztenu through Tichinenu has got ten units, and the last sentence has got five units. So you've got there a Yud and a He and a Daled and a He. So you have there a Remez to Yehuda. But of course, you're going to ask what happened with the Vav. So he suggests two suggestions. One is,

10:59 the one is, uh, that the Vaa'anachnu hosha'anu. Or he says another fascinating thing, that if you look carefully in this Ashamnu, which is meant to be only twenty-two words, lchaila, because it's twenty-two word, letters in the Aleph Bet. But there are actually twenty-eight words because Debar na doiffi has two words, Tefal nashekeh has two words, Yaaztenu has two words, and Tichinenu oref has two words. So that's four extra words to the Aleph Bet. Then Tov has three innings and so therefore in all you got six extra words. So the, the six extra words in Ashamnu is the Vav, the Remez to the Vav of Yehuda. So, uh, very... It's all Dericha Remez, but, uh, I haven't seen any, anything better. Um, I'm sure there is, uh, something Dericha Pshat, but that's what... Actually, one of the boys suggested that because it has double words, by Debar na doiffi and Tefal nashekeh and Tichinenu oref, it's double words, that's, that's why you pause there. I'm not sure what's the logic in that, but fine. Um, also by the way, you also have Yaaztenu, it's also a double word, but fine. So that's that. Just one more point whilst we're at it. In the siddur I've quoted that the first print of Chaba- of the Alter Rebbe siddur, the word Ti Avnu is spelled actually with a komatz, To Avnu rather than Ti Avnu. The exact difference in translation, I'm not sure. We're going to go on to another timely Inyan. So someone pointed out, asks me,

12:33 he sees in the Chabad Selichos. We discussed the Selichos recently about, uh, about two, three weeks ago, possibly, and how the Rebbe sought to print it in Tov, Tov Shin Tes Vav. And, uh, okay. So now there is a word here, chasuchah, spelt with two chets. And that word does not exist in Hebrew, has no meaning. Uh, so what, what's going on here? This, this, this poem is... starts off, "Ein kemilos bosor milosecho," and it's talking about the contrast of how things were good for Eden, and then they are, then they are, um, brought down. So, so what we have here is, it's like a bit of a rhyme. Hipuch, shipuch, hapuch, bapuch. That's, that's the rhyme here. It's also in, in alphabetical order. So you got zai and ches, tes. So meanwhile, we have this second phrase or the second part of the, of this sentence. Chibas rea. The, the love, the cherishment of the beloved. Kkeren hapuch. Now keren hapuch is in the English translation Chabad, um, Selichos, translated like the shine of an emerald. And you can see here it comes from the possuk in Iyov at the bottom of the screen on the right, where Iyov, towards the end of his, uh, life, he, after all his suffering, then he is blessed with three children, three daughters, and he called them one Yamima, bright as the day. One is Ketzia, like you have spices, maru Ketzia. The third one, the Shem HaShlishis, Keren Hapuch, like the g- like the shine, like

14:27 the beam of the emerald. That's the, the Targum. Has ismuragdin. Ismuragdin is the Hebrew word, the Aramaic for emerald. And also I saw somewhere, I didn't check this up, in the Choshen. Nufech sapir v'yahalom. So the nufech is the, is the emerald. So puch and, and nufech is the same thing. Okay. Meanwhile, so let's go back to this phrase again. Chibas rea, the one who was beloved by the Ebeshto, his rea, who's a, a, like a friend. Kkeren hapuch, it was like the shine of the emerald. Now is chasuchah va'azuvah, is now neglected. Kkeras bapuch. Now the puch here means like a kind of mascara, a kind of, um, cosmetic. And that's again, it's a possuk. It's a possuk in Yirmeyahu. You can see again the bottom of the screen to the left. And here I saying about, uh, uh, using your moshel, that you are so lowly, so, um, unappealing, that even if you put on a dizah, even if you put on golden, uh, jewelry, kisikri bapuch einayich. Even if you will, um, put m-mascara on your eyes, lashos yis'api, it's, it's in vain because those who would be attracted are actually have despised you. That's the possuk in, uh, in, in, uh, Yirmeyahu. So that's the lashon Ach... So, so before was the chibas rea with the shine like the emerald, and now neglected. Kkeras bapuch. But what's this chasuchah? So now in the newer edition, which I have online in the, on the whatever, on the Ozer Hochma, the Tov Shin

16:21 Pe Alef, they changed it from chasuchah to chashuva. Right. So how would you translate that? Chashuva means eminent, important. Va'azuvah means neglected. How do those... How does that sentence read? So, uh, again, I think they didn't get it right. And I'm going to tell you that there's a new edition which I just saw this morn- yesterday morning. There's a Chabad Selichos HaMeHaFeires. There's a Mendel Tvardovich who's done a Siddur HaMeHaFeires, and he's now done, he's done a Selichos. It's actually printed a few years ago. And there he reads, "Chasuchah va'azuvah." And we're going to explain this. Now, what you have on the screen is a... Here's from the Selichos of the Gold- Goldschmidt edition, which I mentioned a few weeks ago. So he has chashuva azuvah kkeras bapuch. And this is also in an earlier print. You can see it's Amsterdam, Tov Tzadok Tes. Chashuva azuvah kker... The word chashuva means considered. It's considered neglected, like this woman who's trying to put on the mascara to make herself more attractive. But considered, the word chashuva means neg- is considered neglected. But then we have here another edition of the Selichos, published in Vilna, and it's meant to be according to the Rus- Nusach of Russia Hatzoinis Marovis, Northwest Russia, which is exactly where us lot come from. Yeah. So there it has chasuchah va'azuvah kkeras bapuch. So now when we see in the, uh, first print, Chabad print, when it has chasuchah, I think it actually, the mistake is only one mistake, that it was

18:09 a ches instead of a chaf. Chasuchah means dark and neglected. So the contrast is, you've said here, the one who was beloved to the rea, to the, to the, to the friend, and was, had a beam like the emerald. Chasuchah is now dark. Va, va azuvo and neglected. Ke'eras bapuch like the, the woman described there in, in Yirmiyahu. So chashucho va azuvo works. Chashuvo azuvo works. Chashuvo va azuvo does not work. That vov, if you use the girsah of chashuvo, then it's... Chashuvo means considered. Chashuvo azuvo, considered neglected. If you have the word chashucho, you can say it's dark. She's dark and neglected, then the vov fits there. But chashuvo, important and neglected, just doesn't read properly. So, um, and as I say, in this... in the, the later edition, Tvardovitch, with the meforshim, they've actually, uh, gone to this, uh, nusach of chashuvo... Sorry, chashucho va azuvo. Right. Um, I know at the speed I was going this morning, I wouldn't notice this kind of thing, but someone pointed it out to me. Right. Um, now, the third, the fourth thing on our list for today is when the chazan takes out the Sefer Torah, so then he turns around and he says, "Gadlu lashem iti uneremu shmo yachdav." We're not going to the detail which part he's facing the Aron Kodesh, which he parts, faces the Kehillah. But at that point, he's beginning to, is about to, poised to bring the Sefer Torah, uh, towards the bimah. And the response of the congregation

20:04 is, "L’cho Hashem hagdolah." So here's the... here was the question. Does the chazan also say, "L’cho Hashem hagdolah"? The practicality is like this. That someone went into one of the publishers of the siddur, and he, and he says, "I, I'd like to publish a card." So because not all chazanim know L’cho Hashem hagdolah by heart. So whilst if they could have a laminated card to hold in front of them, and as they're making their way from the Aron Kodesh to the bimah, they will be able to read L’cho Hashem hagdolah as they're going. So the publisher says, "Who says that the, who says that the chazan has to say it at all? It's, it's meant to be said by the call. Who says the chazan has to say it?" So this is the question that was put to me. Does the chazan say L-L’cho Hashem hagdolah? Now, one of, one of the few responses is that in some synagogues, shuls, L’cho Hashem hagdolah uleolam livarch. Now, that is said by the congregation, but I believe the lead is the chazan, who leads everyone in the song. I might be wrong. But I would imagine that L’cho Hashem hagdolah is, is sung by the congregation, but the chazan takes the lead. So that's the meaning of the shuls which sing it. The other... Then, then, then two other points. Number one, Baruch Hashem hamevorach. The chazan says, "Bless ye Hashem who is blessed." And the tzibbur answer, "Baruch Hashem hamevorach l'olam va'ed." The chazan also has

21:42 to. There's a dis- there's a discussion whether the chazan says it together with them or says it after them. Does the tzibbur answer amen or not? That's another discussion. But there's no question that if you are standing there and telling everyone what to do, you're telling them, "Baruch Hashem hamevorach," well, you better do the same yourself. And you should also bless, not just tell them what to do. You should also bless them. So therefore, the chazan has to say, "Baruch Hashem hamevorach l'olam va'ed," as he's told everyone else to do. So now he is saying, "Gadlu lashem iti. Applaud Hashem along with me. Uneremu shmo yachdav. And we will exalt his name together." Yeah. And then he's gonna fall, fall silent. It just doesn't fit. Even... It's even more, um, you know, m- m- more than Baruch Hashem hamevorach. He's saying, "Iti." He's saying, "Yachdav, uneremu shmo yachdav." So how can it be that the chazan shouldn't say... I, I looked around. I couldn't find this meforshim, but it's leche adav ha'poshet. Um, then, well, we have the dilemma. What about the chazan? He can't say bal peh. Well, it's one of the things that you should know bal peh. And here you have on the screen, uh, we know the Rebbe is very particular to say everything from a siddur, almost. But there are just a few exceptions. And of those exceptions, you can see that Vayhi bin soya umrich shmei, he says he said from the siddur. Oh, wait, wait, wait. I've, I've,

23:21 I've quoted the wrong, the wrong thing. But the ne- the, the next paragraph, this is, uh, um, of the Maaseh Melchah, the Rebbe's hanhagos, that he would... the Rebbe would say, um, he would... this is one of the few things the Rebbe would say bal peh was the piece of, uh, L’cho Hashem hagdolah. He would say, looking... the Rebbe would look very intently at the Sefer Torah as being taken from the Aron to the bimah, and he would say, "L’cho Hashem hagdolah" and Al HaChayyim, et cetera. He'd say bal peh. So yeah. So what does the chazan... the chazan should, should, uh, memorize this bal peh. He- he got lots of, lots of practice when someone else is the chazan. And if not, you know what? If you don't know bal peh, so when you get to the bimah, you put down the se- you put down the Sefer Torah, go back to your place, take the siddur, and say it a minute later. Till the, the gabbai's finished making all the, uh, uh, uh, whatever, the other preparations and calling up, you have another, another minute you can say it on your own a minute later. It doesn't have to be davka whilst, uh, whilst you're walking around with it. Right. So that's as much as I have to say about it. Um, perhaps I'll add one more thing. Why is there no Mishnayos on tefillin? Why is there no Mishnayos on tzitzit? And the Rambam says something to the effect, that the things

24:36 which are so well known, you don't have to have a Mishnayos for that. You don't... It's because it's practice e- every day, people, so people know it. It, it wasn't necessary to have... Of course, there is a Maseches Taanis. You have Maseches Tefillin, et cetera. But it wasn't necessary. Things which are so well known, they don't have to be documented. So this might be one of those. Right. But it's so poshet. Right. Let's move on to question number five. May one teach a non-Jew to read Hebrew? This is a question which, uh, I've tried to find, uh, explanation earlier. Uh, and someone asked me this past week. So I looked up, and I found that there is a Sefer. You can see on the s- on the, uh, notes. A Sefer published in, um... A Sefer called Matanos BeOdom, published in the year reis tzadik hei. So this is possibly in Italy about f- just under five, um, just under, uh, re- Yeah, just under five hundred years ago. So he says it is okay, and he goes a whole... So I looked it-- I read it through. He look- talks about l- teaching Torah to Goyim, and then he, he, he remains that l- the language you are allowed to read. You're allowed to teach a Goy the Hebrew language to read. You are allowed to. Now, this is quoted in Encyclopedia Talmudis, and there, there is some reference. It says, you know, the Encyclopedia Talmudis, for those who don't know, has now got

26:13 about fifty-one volumes, and I think they're up to the letter Mem. And when it comes to this entry about teaching Torah and laws and Kaddish to Goyim, he says, "Ayin erech Torah." So check up the entry on Torah, then you'll be able to see about whether you're allowed to teach... The other opinions, whether you're allowed to teach a Goy to read Hebrew, et cetera. So, um, it's gonna be a long time till that volume will come out. So meanwhile, what I have is this Sefer. This, uh, as I said, Sefer Matanos BeOdom, written by some Rabbi Yechiel Tsruya from five hundred years ago. It says it is okay. So yes, Shamar Li смох. The question was here, was someone was in, uh, a Shliach, was invited by, uh, a professor in a university where he's on Shlichus to come and give a, uh, a course in Hebrew. Uh, and this would be for the Shliach a very valuable foothold into the university, make him more legitimate as, uh, to be there. And he's worried that there may be Goyim who will sign up for the course. So is that okay or not? So that's the answer. Yes, it is okay to teach them. Especially that nowadays it's so easy for someone... You know, it's not as if you are enabling them, which they couldn't do otherwise. It's so easy to pick up some kind of course somewhere online, et cetera. So, uh, it's not as if it's you're giving them something which they couldn't get

27:43 otherwise. I see someone put a question here on the chat. Don't see. Right. Let's move on. Right. So here comes a, again, a timely question. If the tenth man tu- turns up late for Selichos, do we say Kaddish at the end? So I'm going to share with you... I'm gonna tell you what happened. Someone asked me this, and I... Before I looked it up, I said, "If you still have, um, so if you still have one of the Yud Gamal Min HaSelachim," as I said, we say it four times. If one of them are still have yet to be said, and you have a tenth man, okay. But I felt if it's, if that's not there, if it's later, if one turns up later, so then I felt it, it wasn't, wouldn't be justified. But we're going to read the Ma'aseh Efraim. So the Ma'aseh Efraim is in Siman Taf Kuf Pe Alef, and he says, "Do not start Ashrei until you got ten people," because that otherwise you wouldn't be able to say Kaddish. But if it's not practical to wait, so then you'll say Ashrei without a Kaddish. And you then, you continue to say Baruch Hashem Hazaken. Then if a tenth man comes just after you finish Ashrei, so then he says, "Say some Psukim and say Kaddish." Now, uh, this is a little bit of a tangent. And that is, this can happen any sh- any, any afternoon that you've... You had your nine guys in Shul, nine men, and, uh,

29:19 you said Ashrei, and then the tenth one arrives. Can you say Kaddish when you didn't have ten people present at Ashrei? And this is Machloket of the Taz and the Magen Avraham, and one says you can say, one says you can't, and he's taking the view that you cannot. So if you've finished Ashrei, and then tenth man arrives, well, say some Psukim, because Kaddish is said after a communal prayer, et cetera. So you say a few Psukim, then you can say Kaddish. All right. That's if he comes right after Ashrei. If he, he comes well after you start the Selichos. But look at this, what he says: "If the Chazan has not left the Yomim," that means almost towards the end, "then you say, can say, you should say a few Selichos or Tachanunim, and that will allow you to say Kaddish Tiskabel," which I find very, very surprising because Kaddish Tiskabel is said after Shemoneh Esreh. Tiskabel Tzlosen. Accept our, their, our, their prayers. Why do we say... So, for example, after Megillah, we don't say Tiskabel Tzlosen because it's not a Tefillah, and so on. And that's why after Tehillim, we say Kaddish Sholom, but no doubt Tiskabel. We don't say, you know, just Kaddish, what we call Kaddish Yatom, but Tiskabel Tzlosen after Unetanneh. Why is Tiskabel said after Selichos? Well, that's because Selichos has got a structure similar to the Davening, as the Rebbe brings this from earlier Poskim. It has a Ashrei. Then it has other Psukim which correspond, like

30:52 Ashrei, like you have the entry for Mincha. Then you have a bit of like a Psukim dezimra, all these Psukim which we have a collection of Psukim. Then you got Yud Gamal Min HaSelachim and some Selichos, which they are the equivalent of Shemoneh Esreh. And then you've got the ending, uh, V'nifcha sapayim, et cetera. Okay. So the Selichos- It's kind of, uh, try to replicate the Seder of Tefillah. And therefore, you say Kaddish Tiskabel, Tiskabel Slichos. But what's, what's bothering me here is just to... If you just say a couple of Slichos, does that qualify? Therefore, what you've said now qualifies as a Tefillah which warrants saying Kaddish it is Tiskabel. That's why I'm-- that's my one questioning. But if it does come earlier on where you are saying Gdimu Srachmim or a significant amount of Peyutim perhaps, I don't know. Well then, you know, you could even say the Kaddish, the Cha-Chatzi Kaddish there when, when the tenth man comes in, and then at the end you'd say Kaddish Tiskabel. So it's not such a clear story. Right. Let's move on. And that is that someone tells me that he's a Gabai in a Shul and lots of guests there, and they sell Atcharei Seuda. And then how do you remember who bought what, how much, et cetera? So they have a system. They have a system. They've got a bag or box with lots of numbers, and they tell the fellow, "Tell me, what's your telephone number?" Zero, okay. Then a seven, then

32:29 a nine are there. And they take the numbers from the, from all these little papers, and they put them in sequence. So they've got eleven, let's say eleven digits, one behind the other, and they put a paperclip. And then after, after Yom Tov, they take this paperclip, and they call up, "Yeah, yeah, who's this? Yeah, okay." And then they... That's how they check out and how they are able to trace the, the various donors and to chase up the pledges. So he's asking the question, is this okay? Is it not a problem of making me Kodesh Lech... On doing, you know, kind of collecting money on... Or doing stuff to collect money, and you're doing it on Shabbos or on Yom Tov. So here you have on the screen from Piskei Teshuvas in Siman Shin Chof Gimel, and he's addressing the words of Mishnah Berurah over there. It talks about the, the Gaboits Doka, that it would be allowed to have notes for each person's name to remember. And because the Havay Cheftzeh Shamayim, this is the simple heter. It's Cheftzeh Shamayim. So as you say in, uh, in, in Zmiros, don't look for it in the Bavli Chesedah. Chafotzecha Asurim, um, something about... Then it goes Lashadey Chabonos or something. So Chafotzeche- Cheftze- Yeah, Memtzo Cheftzecha. The pasuk in Yeshayahu. Memtzo Cheftzecha. Do not seek your desires, your needs. So on Shabbos, Chafotzecha Asurim. But Cheftzeh Shamayim Mutarim. If you are pursuing the needs of Tzedakah, et cetera, Cheftzeh, this heavenly needs, so to

34:07 speak, then you are allowed to. Uh, and that's what Gaboim do. They have, uh, let's say a card system with the regulars, and they have paperclips or whatever with the, with the numbers, and that's how they keep track. And that's, that's he's saying that it is okay. And then he says, if there is, um, amounts, it's, uh... He says that's also okay. Some are not so happy about that. And that's why he says how it's Min HaHalacha to use on Shabbos, like, uh, catalog cards with the mispel- the names are mispel them, and he uses a, uh, a paperclip to... With the... Which indicates how much the don- donation was or pledge was. Right. Um, someone's asking is Boer. Is collecting those pieces, papers, Boer? So Boer is when you got Psolis and Ochel, and you're taking the bad away from the good. Here, you are LeChayri, you're selecting the numbers which you want, and you're going to create now, uh, you're gonna use them. So LeChayri, it's Ochel. Uh, you're gonna ask is Ochel and Techel Psolis. I don't... All right. Good question. Right. Um, yeah, have to think about it. Okay. Let's move on. Now we've got a bit shorter than, uh, usual, but oh well. Right. So if you remember last week, or was it two weeks ago, talking about taking Challah from cake, and how I mentioned, number one, that Tzemach Tzedek is Melamed Zchus, uh, on those who don't take Challah from cakes, even when it doesn't... We use the

36:02 quantity of flour to warrant it as She'ar Challah. And he says possibly that in Hilchas Challah, the fact that it is so, uh, uh, so sweet would take away... You'll say the main thing is the, is the sweetener, is the honey. Therefore, it should be, uh, patter from Challah. There's such a Sevarah. But it's, it is recommended to take Challah from, from cake also. So this is what we have over here. So this Shlucha sent me a picture after she, she actually thanked me for the Shiur. She listened online afterwards. And so very nice. So she's, as you can see, she's made lots of small, uh, honey cakes. Each one, what is it? About half a liter or something. And all these tins, and then she's covered them s- and to take Challah. So I want to go through this concept of covering in order to take Challah. And before I get carried away, what I told her is that instead of having several cloths, it would have to be one long cloth, a large cloth to cover the whole lot to be able to make, to take Challah. So let's now take a look where this, where we're coming from. So you've got here in Yoreh De'ah, Siman Shin Chof Heh, Hilchas Challah. If you have two batches of dough, each one is less than the shear. The shear, whatever it is, forty-three eggs. If each one is thirty eggs. So in each one, you've got two batches of dough. If the two batches

37:29 of dough are touching one another and a bit stuck to one another, then they combine, and then you can take, and you should take challah from the combined amount, which let's say in this example would be the equivalent of sixty eggs. If they're not stuck together, but they are in one basket, so then we have the basket combines them, and that is even after they're baked and after they've been ma-made into bread, you can put them in a basket. And that's indeed what's done, by the way, by the matzah baking. In the matzah baking, haste is very important, uh, to avoid chametz. And so typically, the matzahs are made with... Each batch is a smaller shear than shear challah. And then afterwards, after the matzahs are baked, and they are now after the oven, then they will combine or c-cover them and take challah from a whole batch of matzahs. It can be several times in a day, but that's, that's the seder of taking challah after the baking using the concept of sir of sal. Then the mechaber adds another line. There are tho... There are those who say that if you cover the bread with a cloth, that is the equivalent of them being combined in a basket. So again, the Shechinah had said the concept of sir of sal, when you've got multiple loaves or, and they are all in one basket. So then we have this idea that the one basket m- makes them all into, into one unit. I'm sure

39:06 you can find various, um, parallels to this in Halakha, where the everything everything was within it to become a single unit. But here's the chidush of this later opinion, which says, "Never mind a basket. Even if you cover them with one... With a, with a... You cover them with a cloth, it also, it combines them into a single unit." Now, I have a Sefer, specialist Sefer, on challah called He brings one opinion which says it means that you have the cloth underneath, and it's wrapped over. But that's not the generally followed opinion. He says, "allen," and that's, uh, takes the view that it means you cover them with a cloth. So you, you're gonna take, uh, just like you have the idea that the basket combines all its contents to become a single unit. So again, each unit is less than the shear challah. By combining them, it now acquires a of challah, and you may have your challah then. And so the same thing he says if you cover it with a cloth. So therefore, I wrote back to her that in future, was, as we said, this taking challah from cake, we said that, um, you don't have to. But even if you do, um, if you want to be makir, fine. So then you should cover it all with one cloth, uh, rather than just, as you can see, separate pieces of cloth. So that's the benefits of having WhatsApp pictures to be able to see exactly what's going on. You're

40:41 giving, you're giving a, a, psak halakha, then someone sends you a picture, you know whether they, uh, did it right or need to, need to be, uh, take, take it further. Right. That's as much you have on your list. I want to, uh, address one more point. Uh, that is, which is added to my list after I sent out the list this afternoon. On Erev Yom Kippur, so the women light candles at home, and they say, "Shehecheyanu." The men don't say shehe... Don't say, don't, don't light candles. When do they say shehecheyanu? So here, actually, there's a Gemara in Eruvin where Eruvin asks, "Why don't we make kiddush? Why don't we make kiddush on Yom Kippur?" Uh, well, how, what's this, what's this idea of making kiddush on Yom Kippur? Well, like people on Mekabel Shabbos early, perhaps we can me-mekabel Yom Kippur a little bit early and make kiddush. Gemara answers, "If you say the berakhah, Shehecheyanu, so then you can't drink the wine." Once you've said Shehecheyanu, so you've kind of confirmed that you're already now, it's now Yom Kippur, like in, like in Mekabel Shabbos. So when by saying Shehecheyanu, you mekabel, you mekabel Yom Kippur. So when do the men say, uh, Shehecheyanu? After Kol Nidre. And since we're talking about this, uh, many times people have asked this question. Could they get, could they, could they light the, light candles for Yom Kippur al tonight? And this way they can get into a car and go to shul, and then

42:34 they'll walk back, but it'll save them one trip, o-one, one, uh, journey on foot. So this could be a man, this could be a woman, yeah. Normally, she bench, bench is lifted at home, and she's asking could her husband take her to shul by car. So the answer is that, yes. Two co... Two things. Number one, do not say Shehecheyanu because once you say Shehecheyanu, you're being mekabel Yom Kippur, so you can't, wouldn't be able to get in the car. Pashut, yeah. The, the other thing is that the Alter Rebbe says that if you light candles al tonight, but still you have to be mekabel kiddush hasha'yamim within ten minutes. Someone has to be mekabel. So the-these are two, two, uh, conditions Someone who, again, someone who wants to... A woman wants to light candles for Yom Kippur and then get in-uh, tonight, and then get into the car. So no Shehecheyanu until later. And, uh, and it should... It's, you have a maximum of about 10 minutes to get to shul. If, if it... That doesn't work, call up your local Orthodox rabbi, he might find, find some heter for you. But n-now let's come back to our question. So in some of these machzorim, et cetera, it says the following instruction. That if a man lights candles for Yom Kippur, he shouldn't say Shehecheyanu when he light the candles, but he sh-say Shehecheyanu in shul after Kol Nidre. So he's... This, this, uh, gentleman, this, uh, Talmid Chacham is questioning, why so? Maybe

44:10 leave his own Yom Tov. There, for sure, the ikka time for saying Shehecheyanu is at Kiddush rather than lighting candles. Proof to that is we've got... You know, you ever heard this Ya'chinu haz thing? So that means, that says in the Gemara. So Ya'chinu haz means that zman is said together with Kiddush. So the, uh, primary slot for, uh, Shehecheyanu is at Kiddush. Women who norm-normally don't, don't make Kiddush themselves, so they say Shehecheyanu when lighting the candles. That's their, their, their special time. Fine. But he's saying that's okay. So a man at a Yom Tov doesn't say Shehecheyanu when he lights candles because he's gotta say it at Kiddush because that's the prime time. But on Yom Kippur, he's not going to make Kiddush, as we said, uh, before, yeah. For practical reasons, we're not making a Kiddush Yom Kippur. So why should he wait for Shehecheyanu till after Kol Nidre? Why didn't he say Shehecheyanu when he lights the candles? That was his question, which is a, a good question. And my answer to that was that generally men are used to... That the idea that when you light candles, by default you're mekabel Shabbos or mekabel Yom Tov. That's more in the, in the, in the Edras Noshem. By, by women... By, by men, it's not a, not a given. And especially, you know, after you light candles, you need to get to shul, you want to carry stuff. You know, and especially Yom Kippur, you want to carry your mafel, you

45:35 want to carry your, uh, your shoes, your plimsolls, whatever it may be. You still may want to do something after, after you light candles. If you live near the shul, light candles and then go to shul. Uh, walk to shul, carry your stuff, whatever. So it may be actually a good idea that a man shouldn't say Shehecheyanu when he lights candles for Yom Kippur at home, because then he'll be limited. He won't be able to do any melacha. And since he's used to doing melacha every Friday, he lights candles and then he carries something to shul. He carries his keys, whatever it may be. So, but Yom Kippur, if he says Shehecheyanu zman hazeh, he wouldn't be allowed to. So maybe it may be better advised, aka, the way it's written in the, in the... those machzorim, whatever, that a man should leave Shehecheyanu to say it along with everyone at the end of, uh, a-at the end of Kol Nidre before be-, um, before Maariv ac-itself begins. That's the end of my list for today, and I'm going to, uh, wish you all a ksiva v'chasima tovah. Next, um, next slot, Thursday. Um, what is that? Is that, um, kind of... That's gonna be... Wait a minute. That's going to be Sevdal, is that right? So I have no excuse for that. So BeEzrat Hashem we should be able to have... It's, it's going to be a... The only thing with is I have less days to do my research, so, um, so it

47:06 might be a shorter shiur. Okay, fine. That's, that's... The following Thursday is gonna be Yom Kippur and no shiur then. The Thursday after that is going to be Chol HaMoed Sukkot, and BeEzrat Hashem we'll have something to share. Um, and then after that, after Shabbos Bereishit, I'd like to go back to Motzaei Shabbos, which we have a much better, uh, turnout, participation. I know it's to the detriment of those who are across the pond, can't join in, but do what we can. And, uh, yeah. So Moti-Motzaei Shabbos Bereishit is 10 to 7. So I think 8:30 would be enough time to be able to start the shiur then. So that's my planning ahead. But meanwhile, I wish you all a ksiva v'chasima tovah. Thank you so much for joining us, and, uh, we should meet in good health. And the icher should be zoicheh to the shnas geulah, uh, she'afted keinu b'mehera b'yamenu amech. Amen. Chasimah tovah. Chasimah tovah.