וילך תשפ״ו

00:09 Good evening, and, uh, welcome to tonight's shiur. It's, uh, Thursday night of Parsha Vayelech, Shabbos Shuva. And, uh, sponsored tonight is in, uh, honor of a baby boy born to Shaden-- Sha-Shaya and Edel Mushka Zurkin. Um, she's a daughter of Mr. and Mrs. Pinchas Rabin of Edgeware. Some of the grandparents has, uh, paid the sponsorship. And the Mashgiach HaProtis, as last week we had their-- they, uh, they sponsored in honor of the Yartzeit of Mr. Joel Talala Bashalo on the second day of Rosh Hashanah. And, uh, on the eve of the second day of Rosh Hashanah was born this Eichel or Eichel. We're not gonna guess the name, but right. Let's just go on to our shiur, but wish them the «may he be signed into the Brit between» of his mother, and should be brought up by the parents, gezunterhait, by 18 years, 18 years. Right. So now we've got our first question for tonight, and that was, uh, put to me. Someone had asked someone else and got a different answer. So here's the story. There is a halakha, says in the Gemara in Menachos, something called Seheker Tzir. When you have a dilemma, which way to put the mezuzah on... Because you're meant to put the mezuzah on the right as you enter. And there, the story in the Gemara is you have two adjacent rooms. One is-- And they're both open to the street. One is a, a, a man's, one's the woman's. And now there's a door between them. So

02:00 which way is the sense of direction? And the Gemara says, "Look which way the door swings." The one where the door swings into, that's the interior. As we discussed this a couple of weeks ago in context of also a sliding door. So here's the question as you see on the, uh, you can see on the, on the, uh, screen. Now we have here a, uh, a door which is not more than about, uh, let's say, I don't know, forty, fifty centimeters high. So does that door count as a door to define sense of direction? So my reaction was that that doesn't count as a door. But, uh, someone else had passed and it does. Yeah. Right. So then I didn't find the answer to this written, uh, clearly, but there is another question. There's the Shita of the Rambam that you only put up a mezuzah, in Halakhah, is only if there is a door. A doorway without a door, according to the Ram-- A door or a gate, according to the Rambam, is part of the mezuzah. So this is a contemporary Sefer, Shari Hamazuzah from Rav Shmuel Yosef Shitzberg. So he says there are those who say that the door to define that it's, uh, obliged to have a, a mezuzah according to the Rambam is, has to be at least ten tefachim high. So sometimes you have what they call a barn door or something, where you've got a half door. So not always does the door go all the way up.

03:31 But he's, he's quoting from various others for him, also contemporaries for him, that it's, uh, at least ten tefachim. Because you see, uh, in, in... What's a, what is a door? A door is a mechitza. There's a kind of a mechitza which can be open and closed, but it's a barrier. And in-- That's in the Halakhah of Eruv. A wall which is less than ten tefachim high is not a wall. It doesn't exist. So because it's easy to step over. So a door which is less than ten tefachim is, uh, by that same tsui. Less than ten tefachim should not be counted as a door, and therefore does not ha-have any... Well, that's therefore according to the Rambam, that doesn't make it chayav mezuzah. And I'm taking that also that the door with the hinges and everything, if it's less than ten tefachim, is not a door, uh, to be, have any bearing halakha. Okay. Let's go on to our next point. Uh, I don't think we have a slide for that. But here's a photo... Oh, yeah, I think we do, actually. Yeah. So here's the story. A man is married-- was married to a... Jewish man was married to a non-Jewish woman in the past, and they had a daughter. And now this man is, uh, respons-- has a responsibility, at least in civil law, he has to provide for this family, for his, for this girl, his daugh-- his biological daughter, but she's not Jewish. So he's buying tray for food for

05:05 her. This is a question I learned from England. It's from another country. And, um, of course, we know that kosher food is more expensive, and someone challenged him and said that, uh, you shou- you're not allowed to buy non-kosher food, even to provide for a girl. So here you have on the screen, we've perhaps gone through this before. So we have is a shechir. A Jew is not allowed to trade in dvorim ha-assurim if they are also in a Torah. So that's what you have here from the Mechaber. „Kol davar she-asos min ha-Torah afu bi shemutar behanot im hu davar hamiyuchad lamach”. If it's designated for food, for, if human consumption, also losses be shechir. So I'm not allowed to make a business of selling, uh, pork, etc. Well, then there are more ads. „Halves olam” to use it for, uh, porn. I'm not going to that. I'm not, I'm not familiar with that culture. Meanwhile, . So the Rama is saying just like you're not allowed to buy and sell chazer or, uh, a terfut which is also not Torah. Well, it can be also not Torah. So too, you wouldn't be allowed to buy it to feed your workers. You've got goyish workers, and you have to provide them lunch and supper. So you shouldn't, you shouldn't buy chazer for your workers. So that's the, um, position of the Rama. The Shah on the pl- on the spot challenges this, and he says when you're buying it in order to give it as

06:47 a gift to a goy, may be possibly seen as buying to sell to a goy. But if you're buying to feed your workers, which you have at home, that is allowed. It's not... It shouldn't be seen. It's not, uh, it's not like you've, you are the middleman being taken from A and is passing it off to C, which would be, uh, the case of schara. Here, you're buying it to feed your workers. Uh, it's not going anywhere else. So anyway, he says it's, uh, doesn't see that as schara. He further quotes the Atah, the Atah Zohar, otherwise known as the Levush. Levush has got, uh, his Sefer is divided into, uh, fifteen, I think thirteen, um, titles, and his name was Remoh Yaffo. So he called his, his, uh, Levushim, the names of the Mordechai Yotzer Miphnei HaMelech, Levush HaMalchus, Cheil Tzva'ur, Va'ata Zohar G'dolo. So his various sections are, um, are the various garments which Mordechai Atzadik was wearing when he was led by Haman Harosh. And would be allowed to buy pork. to feed your non-Jewish workers. Then he says, and that's the position of the Bala-- of the, uh, Rama. True. So there is, uh, according to the Rama, possibly it's not okay, but, uh, there is certainly Machim LaChat here. He shouldn't have to start forking out extra money to fe-feed his, uh, non-Jewish, uh, dependent with kosher food. Right. Next question on a fairly simple question. What do you-- Where... This is a q- uh, shailah from a country where

08:38 they don't have a shoychet. Uh, they... I guess they import their kosher meat, kosher meat. So she's asking, he, she, asking, "We have a choice either to do kaparos with money or to do with fish. Is there a preference to do with fish rather than money?" So my reaction was just use fish. But then I checked it up and I saw indeed that, uh, this is what the Niti Gavriel writes the same thing. He says if you don't have the option to use a, a ch... a, a bird for kapos, use other animal, living beings, live beings. It's the fish has to be live fish. Yeah. Can't take one from the freezer. Uh, he said live fish, and if, if that's not available, then you'll use money. And then you have the loshon, . Why is fish a preference over, uh, over money? So he says, uh, he quotes here from various sources. commentary on the Mati Efrayim. Living creatures have got precedence to money. So the minim of kaparos is mentioned back, uh, ear-early Rishonim. Not very early, but seven, eight hundred years ago. But, uh, use of money is not mentioned back in only the Chayyim Adam. It's interesting. So now he uses a loshon. If you use money, you do the... You say the words . Now, in the Kitzur Shulchan Aruch with Chabad Minhogim, so we have here a, a note that one who cannot do kaparos with a chicken should use money according to the value of a bird. And

10:34 to instead of saying, you'll say, . Now, this-- So this is interesting. I'm just bringing it out of, not Halacha, but the interesting comparison where you have this and the same thing is said in different words, . Where did we get that from? Some who are my age or older will remember those yellow little booklets which we used for, um, for... Which we used for hakafos. These are booklets which were published by Merkos L'Inyani Chinuch back in Tov Shin Gimel. I have one from Tov Shin Hey or something. But the- these are thin, thin, uh, booklets. I don't know, eight pages, whatever. And, uh, it was all re-typeset in America by Scholzinger Brothers, and there it has this, this text. So, so we have a Chabad Sefer printed in around Tov Shin Gimel as they say, which has an, uh, a, uh, nusach, and that's different to the nusach which is more well known, . And, um, one can speculate, uh, you know, where these th- where these changes came from. But okay, let's move on. So here I got the following shailah. Rav Chingiman is a shliach and, uh, lamden and, uh, chassidishe aid. And so he's davening musaf. He... So in his shul, I don't even know it's the Rav's shul. But he's being honored with being the Moshiach Tkias Deme'umed, the Ba'al Tkiyas Deme'umed. So there's someone else who's doing the 30 Tkiyas before Moshiach, someone else, and he does doing Shemoneh Esreh. But sometimes he's taking his time in his Shemoneh

12:30 Esreh, taking longer than the Tzilur, but he's the Ba'al Tekiah. So it comes at some point, a Garve bangs on the Bima, on the table, and so because they're blowing the quiet Shemoneh Esreh. So he's not holding there Bechol. So he starts where he is, and he blows Shofar. And because sometimes B, that comes for Chazar Sashatz, long Musaf. And they already are finished Malchiyes, and he's still in Shemoneh Esreh. He's still in his quiet Shemoneh Esreh. Time to blow. So he's, he felt that he has to blow. So this is his question. Is it, is it appropriate for him to blow Shofar while he's down in Shemoneh Esreh, even though he's not up to that place where it's warranted to blow Shofar? That's one question. The other question was, let's say he is so, uh, behind that they are down in the Shemoneh Esreh, and he's not up to it. He's behind. He's still catching up his, uh, leftovers from Shacharis. Can he blow Shofar whilst for them in Tkias Deme'umed, and he's not even down in Shemoneh Esreh? So this second question, I felt quite confident to say that it's not a problem. I don't have, I don't have a Mokim BeBiznes of our Poshut, that the Ba'al Tekiah, it's not imperative that the Ba'al Tekiah is downing with a Minyan. There's a Chiddush that says that if a person's down by Yechidus, a person's down by Yechidus, it says he doesn't blow in Shemoneh Esreh. And it says, "Ein Tokin Le." No

14:16 one-- You don't have someone else blow for you either. But that means that, in other words, that, that you don't have to be, to be a Ba'al Tekiah doesn't mean you're down with that Minyan. Fine. But now let's read this carefully and say, well, well, well, they're coming back to the first question. Is it appropriate to blow Shofar and you are not, and you're middle of Shemoneh Esreh, you're not up to where the Minyan is. You're not up to those pauses where Tkias Shofar is warranted. So let's read this carefully. See, this is in Simen Tov, Kuf Tzadik Beis. Hatkiah is if you would. Hatkiah shall say the Habrachas. When it comes to this, now you're talking about in Chazar Sashatz, the Tkias Deme'umed, the Chazan shouldn't be the Ba'al Tekiah. Why not? Shemo Yisvalbel. He might get confused. V'lo Yuchal Azre Tfiloso V'lo Tedufdas. He might not be able to re-retrace his Tefillah without confusion. But if he's confident that he will be able to blow Shofar and then he'll be able to revert to his davening without Tedufdas, or he inverts his davening to Siddur. A Siddur, you have Vaday Umuvtach. He's confident that he'll be able to retrace. So then Yuchal Litkoiah is able to blow Shofar. So the Chazan can be Ba'al Tefillah and Ba'al Tekiah, even if there's someone else to blow. That's just as good as him. And let's, let's read the lotion carefully. Lefi Shehatkiah Ein Hahefsek Klal V'Tefillah. Why is it okay for the Chazan who's down

16:01 in the Shemoneh Esreh to blow Shofar? Because blowing Shofar is not a Hefsek in Tefillah. Why not? Shofar is, Shofar is not speaking. No, that's not, that's not the answer. The reason why it's not a Hefsek is not because Shofar is a different thing. If you gesture, you're not meant to gesture, but if you gesture with your hand, you wave. You did a Hefsek with Tefillah. This is with your hand, and this is with your mouth. So Tkiyah is with a, is blowing, and, and, and Shemoneh Esreh with a Dibur. That's not the reason. Ki Vin Shetsorech Litkoiah Al Seidah Habrachas. Since there's an institution to blow Shofar Al Seidah Habrachas. Im Keinu Tzedek Hatfillah. Therefore, it's counted as Tzedek Hatfillah. It'll be Friday afternoon. It says in the Mishnah, in the Braisa in Shabbos, Shesh Tkiyas Token. He's a middle of Shemoneh Esreh. Ah, yeah, we need a Tkiyah now. Sicha Nisht. If that Tkiyah, you can't blow Shemoneh Esreh in middle. You can't blow a Tkiyah middle of Shemoneh Esreh. What's it got to do with it? It's a, it's a Hefsek. But if it's Tzedek Hatfillah, so then it belongs here. Yeah. So now here's where I'm, I'm, I'm... I know you can, you can argue both ways. I don't think it just means Tzedek Hatfillah in the broad sense. At this juncture, it's called for. Because it's called for at this moment, therefore it's, it's appropriate. It's not a Hefsek. It's not a foreign body. It belongs here. Therefore, it's not

17:38 a Hefsek. But if you're a middle of, of Echain Yiskadeh Shimcha Hashem Elokeinu, which is not the time for blowing Shofar, they have a Tzedek. It's not your Tzedek. So I suspect that that's called Ein It. It's not Tzedek Hatfillah at that point. It's not called for. As far as your Tefillah, it's not called for now. Uh, it's a Chiddush, but it's a Chiddush Vaker to say that you can blow Shofar when you're not holding there. And, uh, the question is, what would be if there's no one else? If there's no one else to come blow. Because the Pashut says, "Give someone else to be doing the Tkiyas." If there's no one else, then there's room to be Right. Uh, we started late because of the Tanis, and we're gonna finish a little early also because it's, uh, late. So it's Nes Nechuva. Some people are getting up early Poslichas. Chabad we're not, but never mind. It's good for other Yidden. Okay. So now, what I'm-- I, I, I, uh, I like to show things which people may have overlooked. So we have in the-- It's also Rosh Hashana, but also in s-- This is from the Yom Kippur Ma'oser. I think it's the same Rosh Hashana. So you have here after Kedusha. So we have Then Yeah. And that's in Shacharis. It's first Why is there this change? So the, the answer is on the page. That in Musaf, after this Kedusha, we have most of the piyutim by us are leading up to

20:49 Kedusha, mostly. But there's one piyut which comes up after Kedusha, and that's which is, by the way, is mentioned Leshevach in case we are Israel not, not to tamper with the Nusach of our Am-- The piyut of . But meanwhile, because we're going to say the piyut , therefore, we do a Semuchim. Because it's Mishbah, it's the... Because you're gonna talk about Now, I realize now that this would be a good explanation for Nusach, uh, Sefard. It may not work for Nusach Ashkenaz because they don't say Vechehen Yiskadesh, at least not in the shtil Shmoneh Esreh. So that I'm not sure. I didn't do enough homework on that. But because we're gonna go and say Vechehen Yiskadesh, then it makes, makes sense. So the Kodesh and Kodesh are Semuchim Ze la'Ze. So that's, uh, Sefard. I know that in Nusach Ashkenaz, don't say Vechehen Yiskadesh in regular Shmoneh Esreh. In regular... But someone Chazor Sasheasai comes in. But that's as much as I remem-mem-remember on the moment. Okay, um, the next thing which I'm gonna have is a pream-- It's a, how you say, a, a rehearsal for Shabbos. Shabbos sure would happen First of all, there's a mitzvah of Vidui, of confession. And the timing of this is Do Vidui earlier at Mincha. Which means that Mincha, you have your damn Mincha before Tzadot HaMevtzes. Even though you had Vidui earlier, but then you should also say Vidui again. And here he says, "Why should you say Vidui again?" He says, "In case

24:27 something went wrong during the meal." Now, what would-- what went wrong during the meal? That-- What, what could have gone wrong? So Rashi says, "It could have been he incurred an Avereh." And therefore, he says Vidui again, Im Hashecha. Then the Gemara continues, even though he said Vidui Arvis, he says again Shacharis, and Vay Ma'asav, Mincha, and Vay Nila. It doesn't say why. I'm going to jump ahead. I'm gonna show, share with you the Nusach as it-- of this Braisa, as it appears in the RIF. I'm sorry, I couldn't fit everything on the screen, so we're gonna have to go back and forth perhaps a bit. Yeah, that's the same. Uh, Divrei Reb Meir. So that's with this, that's the words of Meir, which is not mentioned in the Gemara. Chachamim amim tzod ech shi svade kodin she yochol ve yischteh. Chachamim say, make sure you before, before you have your meal. Shem Yira Dvar Kalkola B'suddah. Did you notice the difference? Before it was Shemot in the Gemara, the Braisa said, Shemot Titore Daiter. Here, he has Shem Yira Dvar Kalkola B'suddah. And he says, "Even though you said Vidui earlier, before you ate, you say Vidui again after you ate." Va afa pishi svada arvis. Again, Shachris and Mincha and, and, and Musaf and Mincha and Ne'ilah. All right, that's as much as we have. Otherwise, they seem to be the same. But there's... The, the only, the only difference which I noticed is, uh, he uses instead of Titore Daiter B'suddah,

26:11 he has Shem Yar-Yira Dvar Kalkola B'suddah. Okay, fine. Now, in the Alter Rebbe's Shulchan Aruch, he brings a first opinion that the... And that is that the time for Vidui is at ma'ariv, at, at nightfall. The second opinion, which is the Ramban, that is before nightfall. Im Chashech means as the sun is about to set. That is, that's the posture any reading. The Sefer, yeah, it's clear. We've got two opinions whether the time, prime time for Vidui is Im Chashech, banacht, by, already by nightfall, or Im Chashech just before nightfall. This, the words Im Chashech does, uh, allow for interpretation both ways. But there's a few deukim which are vafenzich in die egen. So, uh, you know, they're very, very noticeable. In the first opinion, he says, since Yom Kippur is a Yom Salichot veKapora, it's a day of forgiveness. And just like when you bring a Korban, you're meant to say, "I have Vidui with the Korban," because a Korban is atoning. A Korban is a bo and l'chab, is coming to atone. So Selichot, so Yom Kippur is also coming to atone. So just like when you bring a Korban, V'isvad Haschatasm, you have to confess. So too for Yom Kippur. So I pr- mentioned before, Mitzvas Vidui. The Braisa said Mitzvas Vidui. Where does it say there's a Mitzvah Vidui in Yom Kippur? So the first, uh, uh, lotion. The Alter Rebbe first opinion says, doesn't say mefurush. But since it's known that Yom Kippur is called Yom Ki- it's a Yom

27:59 HaKippurim. It's a day of atonement, and atonement ha-a is associated with confession. But now let's take a look at Sefer Beis. He says, Mitzvas Vidui Medin u'mf- b'kodim zman shel kapara p'de sheyichnas l'yom b'teshuvah. So it's changed. Here, the first opinion says that the Mitzvah Vidui has got to do with Kapora. The second opinion says that Mitzvas Vidui has got to do with Teshuvah. Two separate things. Then towards the end of the Sefer Beis, he has another line. In addition to having said Vidui at n- uh, uh, um, as the night is coming on, also you have to say again during the day, V'lo shuv b'teshuvah shlema. So we now, now we have... The first opinion talks about Kapora. The second opinion says Teshuvah and Teshuvah shlema, complete Teshuvah. So we've got now interesting deukim. Then a couple of other things. It says now the, the facts are fairly similar. Yeah. That Mitzvas Vidui should really be mi shetechshov. Vad, Chachamim were concerned Shem Yira Dvar Kalkola shel shichrus. Yeah. This is why he picked up that Alter Rebbe's changed from the lotion HaGemara Shem Otitore Daiter. He uses Dvar Kalkola. Okay. So that's the nusach of the riff. I don't have any deeper insight in that. But what's the worry? He'll become drunk. He'll have a bit more l'chaim at the sudden mafsekas, and he won't be able to say Vidui at, uh, at nightfall. Therefore, he should say it before Davening Mincha. And here, the Alter Rebbe in the second opinion also says,

29:51 Shem Yira le-Dvar Kalkola b'suddah. He uses the lotion of the Braisa in the riff. He doesn't spell out shel shichrus, which I don't, I don't have an answer why he doesn't mention shichrus. Perhaps he's relying on the first time. Then he says, back to the first opinion. He said Vidui by Mincha. But then, even so, he should say Vidui again at n- after nightfall, b'arvis. Shehu hazzman haKappora, because that's the, that's the prime time. So really, the prime time for, for Vidui would have been after nightfall. You said it earlier because he, he before by Mincha in case you, you get, get, get shicker. But it comes the prime time, so you should say it then. Hu ikus zman haVidui sh'Yom HaKippurim. So there we have twice. One by Mincha, Shem Yirshtake. One after night by Ma'ariv, because that's ikus zman haVidui. And then, even though you said at Ma'ariv, you say again at Shacharis. Why, why at Shacharis again? So now you have the third reason. Shemo ero ledvar avera acha havidui shel aravis. In case after ma'ariv you incurred a sin, then you have to therefore say vidui again by Shacharis, again by Mincha, again by, by, by, by Neilah, by Mussaf and Neilah. Now let's see how this is presented in the second opinion. It says, you say it at m- before Mincha in case you have a may, may, may, uh, mess up in the meal. Fine. Then he says, even though you said vidui at Mincha, you say im chashecha.

31:40 You say again as the sun is about to set. It says later, when you see the sun setting, you say vidui. Why, why, why you... why you do it a second time? Shemo ero ledvar avera. Wait, wait a second. The first opinion said, why do you have to say it again at by ma'ariv? 'Cause hu ikus man havidui. So why does here he have to say shemo ero ledvar avera acha Mincha? Say simply because that's ikus man havidui. This is the second dyuk. Then he goes further. You said, um, vidui at, at, at, at chashecha. And then chozer misvada at ma'ariv and at Shacharis, yeah, and whole throughout the day. Why? So the first opinion said, why do you have to again by, by, by Shacharis and by Mussaf and by Mincha and by, by, uh, by Neilah shemo ero ledvar avera bechol hayom. Here he doesn't say that. Here he says the fi in addition to pri- the prime mitzvah, which is to say im chashecha. In addition to that ma'ariv vidui, certainly, vadai gam beyom haKippurim atzmo chaiv lezavados. In addition to the vidui, which is at the onset of Yom Kippur, there's a v- v- mitzvah of vidui on Yom Kippur. So very, very confusing. You got all of these dyukim. I think that's... we've had four dyukim on, on so far, and just a try to answer them all with one, one explanation. And that is the following. A- And this is based on the Sicha of the Rebbe in Chiddushim.

33:28 I have it on this now. This is Chiddushim Zayin, Parashat Shemini. There's, there's vidui and there's vidui shlo- shlem. There's teshuva and there's teshuva shleima. The Gemara says if a person says, "Avel anachnu v'avoteinu chatanu, chatanu, chatasi," vidui. Then we have, oh, chatasi, avisi, peshati, going into detail. So there is a very basic vidui, and then there's a shleimus havidui. And when it comes to teshuva, it can be all right, I have remorse. But then there's a teshuva shleima, and kapara is associated with teshuva shleima. So there's, there's, there's teshuva. I'm sorry? That doesn't fix the broken window. Kapara fixes the broken window. That requires a, a further level. It's not just chatasi. Chatasi, all right, you're, you're contrite. But only when it, when it's a ch- a vidui shlem and a teshuva shleima, then there is, there's kapara. Okay. Very good. So now let's deal with therefore the first point. What is being said in the first opinion? Mitzvas vidui is an, a, a, uh, offshoot of kapara. Since we're talking about Yom Kippur, it's a day of atonement, therefore atonement has to be with a vidui. What does atonement mean? Teshuva shleima. That belongs on Yom Kippur. Yeah, Richte. On Yom Kippur, it's the day of kapara. Therefore, it's a vidui, it means a vidui sh- a vidui shlem. Chatafi al avotai ve-al atzmi. And with teshuva shleima. The second opinion, the shiita of Ramban is saying, no, the mitzvah of vidui is hashalas havidui. Vidui, a pa- pasht havidui, and that's erev

35:36 Yom Kippur. Erev Yom Kippur is not Yom of kapara yet. You're not, you're not up to kapara. It's just the beginning of teshuva. Fine. So kadesha yichnes leyam beteshuva. Then he says, Rav, yeah, there is a vidui, a pasht havidui on that erev Yom Kippur. But bevadai during Yom Kippur itself, for sure there needs to be vidui because you want to reach to teshuva shleima and vidui so that great, a full shl- a full, a more shleimus dikah vidui that will bring the teshuva shleima. Ad hazot et hamtof. That in addition to having said vidui im chashecha, chozer misvada lefische bevadai gam beyom haKippurim chaiv atzmi chaiv hazavados. Yeah, the Sefer HaMitzvot which says kapara warrants a, a, a vidui. That's a vidui shlem. For sure, Yom Kippur needs to have further vidui. V'lo she bevteshuva shleima. Fine. The first opinion doesn't seem to... doesn't see it that way. I'm not totally clear. But he's saying you've, you've done your vidui and you had-- you already have kapara. If you have kapara, so why do you have to say vidui again in case you did a dwar avera? So the, the opinion of the Ramban is even without a dwar avera, you haven't reached your shleimus havidui. You haven't reached teshuva shleima. Therefore, there's further stages in vidui. Therefore, I don't have to bring in shemo ero ledwar avera Shein kein, the first opinion who says that you already reached Kaporeh, so why, why are you saying Vidui again? Shema Eilu L'dvar Aveh. Now, one

37:19 more diyuk. He said, Why, why does, why does the Ramban say that Shuv-- that Vidui belongs Erev Yom Kippur? Let's read those words carefully. The time for your Vidui is Erev Yom Kippur. «‎כדי שיכנס ליום בתשובה ולא יהא שוס לכתוי בין הוידוי לכל זמן הכפורה》‎. The Vidui has to be timed that it's kind of Mamash abutting Yom Kippur, that you should go into Yom Kippur without a chance to sin. Fine. So when it comes to... He said Vidui at Mincha. And here, there are-- the, the second opinion that the, uh, he brings according to Ramban. And, and I ask the question: Why did you have to say Shehu Ikis Manha Vidui and Shema Eilu? In the prev-- in the first opinion, he says, "Why do you have to say BaMai伊 Ikis Manha Vidui?" So according to Ramban, you said it, uh, earlier, and now Im Chashech伊 Ikis Manha Vidui. Why did you have to add a reason Shema Eilu L'dvar Aveh? The Teiretz is, according to the Ramban, the timing of, the timing of Vidui has to be that there's no chance for an Aveh between then and Yom Kippur. But if you said Vidui at Mincha, so then it's missing... Not that I, I don't know, it's maybe a liberty. Lovdov Kol Shema Eilu L'dvar Aveh B'poyal. But he's, he's-- since he said Vidui at the time when there's still time to do an Aveh until Ikis, until Ikis Manha Vidui, so then that Vidui wasn't a Shleimus Dikah because it wasn't

39:07 Samuch. It, it, She-She-She Eilu L'shus Lachto. Therefore, because of, uh, that's the reason why he has to say it again. So it's very interesting that the Shema Eilu L'dvar Aveh, according to the second opinion, is the reason why you have to say again Samuch, Samuch L'Chashech伊. Whereas according to the first opinion, the Shema Eilu L'dvar Aveh is only the reason for during Yom Kippur, but for, uh, for Erev Yom-- for, um, Yom Kippur Baalach, that's because Ikis Manha Vidui. Uh, I know it might be complicated, and I apologize. I have it B'ksav. Someone who wants to, uh, have it, have it B'ksav, I'm, I'm more than happy to share it with you. We have just another couple of questions, and then, uh, looks like we'll be finished on time. Oh, so last week, if you remember, we had the fellow, this Gabai who wants to remember his people's pledges and doesn't even know their names, never mind, uh, how to contact them. So he asks them for their telephone number, and he's got a bunch of papers with, uh, numbers, and he puts them in a se-sequence of their number. And then after Yom Kippur, you can call them up, uh... So now someone asked-- There was two questions thrown in Bashas Maise, and, uh, one of them I-- One was about Berach. So the answer is that it has to be that all the zeros are together and all the ones are together and all the twos are together. So now he

40:36 has to start rummaging in a pile of all different numbers because that Takhah would be a problem of Berach. But if the numbers are each one separate, then he just puts them-- takes one of them one by one, puts them in sequence. Now, no question of Berach there. Then the other question was about Hachana. So I mentioned last week that Chafotzecha Surim Cheftsi Shomayim Mutar. Cheftsi Shomayim. But then I have a question to that. Are you allowed to... Now, Cheftsi Shomayim is normally understood in the context of, of, of Dibur or st-- Not so much with a Maise. The Alter Rebbe brings, I think in Tov Kuv Beis, about Yom Tov, that you can't goyl the Sefer Torah from one day to the next. And even on Friday for Shabbos, you mustn't goyl the Sefer Torah. And even if you made an Erev to Erev Tafshilin, because Erev Tafshilin is for food, but rolling a Sefer Torah is not food. So you can't roll the Sefer Torah, uh, so that it should be ready for the following day. Heister Safos is Cheftsi Shomayim. And yet you're not allowed to prepare for one day for the next for Cheftsi Shomayim. So in my mind was the Cheftsi Shomayim is B'maise. Melah Dibur is one thing, but if it's B'maise, you shouldn't be allowed to. So here I looked around and I saw the following. This is actually referred to in the, in the, uh, Piskei Teshuves. There's a Sefer Nezer Yisroel, and it looks like before

42:07 the war it was like, it was like as popular as Shabbos Kol Chasa. Kol Bonim, it's referred to-- he actually-- Shabbos, he refers to it a lot. Cheftsi Shomayim Mutar L'daber Bahem B'Shabbos. There's Beinis for Mitzvah. What you'll need for Asuras Mitzvah. Let's talk Al Aniyim, Shiluchim, Girat. Okay. Davka L'daber, Aval Isker. Okay. Then he has... So you have the main-- You have the Pnim, and then you have the Maj. So he has a very interesting observation here. That you are allowed to engage, discuss Cheftzi Shomayim, Af Al Pi She'einu Tzelech Hayom. But Toisfes Shabbos Kol Zab Davka SheYechs Tzelech B'Diburi Hayom, Ho Lav Hochi Osef Afilu L'dvar Mitzvah Ein L'osef Katanaf. He comes up with a very interesting Chidush. That Cheftzi Shomayim is only permitted when it's a need to discuss it now and it won't be able to be dealt with later. If it can be dealt with later, then you're not allowed to do it today So that explains to roll the sefer Torah, even though it's chef se shamaim. So what? You can roll the sefer Torah tomorrow, so you can't roll it today. When it comes something which you won't be able to deal with tomorrow, the opportunity will be lost, then you are allowed to deal with it. The het of chef se shamaim mutala daber if otherwise the opportunity won't be available later. And I think that would be true. That's why he, he quotes this in the context of the bis-bisket shabbos, in the context of the

43:40 gabai keeping track of who pledged how much for each aliyah, et cetera. So it's, uh, it's something which is a dover of it. If you don't keep track of it now, tomorrow you won't remember. And so then that's, uh, going to be a dover of it. So that's, that's I think answers why it's that this hachana is permitted, even though here it's a ma'aseh, not just dibur, but because it's something which won't be available later. Um, right. One last thing which is on the list but not on the screen, and that is about Erev Yom Kippur. So someone asked me, he saw in a particular, uh, guide where it said if a man lives alone and he has to bench licht. So when does he say Shehecheyanu? So normally, uh, um, we... Men say Shehecheyanu at Kiddush. Women say Shehecheyanu when they light candles, at least in our community. Yeah. Mentioned in Sforam. A man says kide- says, um, um, Shehecheyanu at Kiddush, and it says the Gemara many times talks about the yak nahas. So zman is part of the se- sequence of Kiddush. Also, so now the Gemara says, Gemara says if a, um... Gemara asks a question, why don't we make Kiddush, Gemara in Eruvin. Why don't we make Kiddush on Erev Yom Kippur with a glass of wine? And you make Kiddush, and then if it's still early, you can... And before Yom Tov comes in. Gemara says, once you say Shehecheyanu, l'zman hazeh, so you won't be able to drink

45:22 the wine. By saying Shehecheyanu, it becomes as if it's ma'amer l'zman. Fine. So now he's co-coming back to our... So, uh, perhaps I mentioned this, I don't remember. If a woman needs to get into a car, she wants to get into a car after benching licht, so not just a five-minute ride to shul. So she, she can do that, make a tonight, but she, she shouldn't say Shehecheyanu at the, uh, at the time of, uh... She, she shouldn't say Shehecheyanu when she lights candles. She'll say Shehecheyanu, uh, after Kol Nidre with the men in shul. Here's the... With the men. So when should the man say Shehecheyanu? Should he say Shehecheyanu when he lights candles, or should he say Shehecheyanu with all the men in shul? Now, me'ala Yom Tov is going to say, uh, uh, with Kiddush. So the right time for zman is by Kiddush. But on Yom Kippur, you're not gonna make Kiddush in any case. So why should he say Shehecheyanu later? Why can't he say earlier? What is he gain by leaving it for later? So my answer to him was that a man usually, even if a... He lights candles, he's not mechabel Shabbos by lighting candles. No, that's not the default position. And especially Yom Kippur, he'll want to carry his shoes to shul, his mafse to shul. If he's gonna say Shehecheyanu when he lights candles, he won't be able to carry his... He won't be able to carry anything to shul if he says Shehecheyanu l'zman

46:50 hazeh. Therefore, it's more advisable that he should say... That he should, uh, that he shouldn't say Shehecheyanu when he lights candles. Like this, he's not mechabel Yom Tov klal shabbes. He's got up till ten minutes, because when you light, yeah, the candles have to be kind of shortly thereafter, some- up to ten minutes after. You have to be mechabel Sha- mechabel klal shabbes. So you have ten minutes to carry to, to, to, to sh-shul right after he lights candles. But in this way, he will be able to go v'heter. Uh, that's the end of my shiur for this evening, and thank you for joining us. Want to wish you all a, a gmar hatima tova and, uh, shiur sh'shnas geula u'mashiah tzidkeinu chayai v'yomeinu amen.