סוכות תשפ״ו

00:03 A good morning. Welcome to tonight's Shir Halameid. Thursday Halameid Sukkot, taf shin pei vav. So the first thing I want to share with you is a ha'arah of the Rebbe, and this is in a Maimer, which we learned, uh, a few days ago, and it's a Mai-- so you can see it's Hanoha built Yemot. But they write that the Rebbe began to be Maggia, so there's two ha'arah of the Rebbe on this Maimer. So as you can see, it's about Cha- about the Simchas Beis HaShoeiva. Hasidim ve-anshei ma'ase hoyu meragdim lifneiem baavukis shel air. The Maimer talks about lifneiem and bifneiem, fascinating diyukim. Meanwhile, on the, the thing that it says, sheinyon zeh kori al suchis, that the celebration of Simchas Beis HaShoeiva is on suchis. De'azai in the ha'arah of the Rebbe, Rambam hilchas lulav perek ches halacha yud beis. That it's written in this is in Rambam, she'ne'emar the inyon of Simchas Beis HaShoeiva, she'ne'emar usmach tim lifnei Hashem elokeichem shivas yomin. Shem halacha yud dalet, meragdim chulu be yimei chag ha'sukkot. Va'ein pira shamishna of the Rambam, va'adin tzarch iyun. Rebbe is still with the tzarch iyun. So I was intrigued. What exactly is the tzarch iyun, et cetera. So I want to... I'll try to look at it more carefully. As I say, here the Rambam is saying that the inyon of Simchas Beis HaShoeiva, the dancing, has got to do with the pasuk usmach tim lifnei Hashem elokeichem. Then he says, vetzarch iyun, the toras kayanim. Yeshalmi in sukkot pei

02:09 gimel lamed alef and bavli mem gimel lamed alef. So what's written in those places, what's start them, what the Rebbe is saying, tzarch iyun. So the pasuk in Emer, usmach tim lifnei Hashem elokeichem shivas yomin. Dr. Velibig ruling call shiva, omish chorav, ve'es hamikdash hizken habechem bezarkai, sheheilu nitu bemadino, shiva zecher lamikdash. So what is mashma from the way the Sifra learns, usmach tim lifnei Hashem elokeichem, is got to do with the lulav. Al kachtem lachem yay marishim pri etz hadeirev. Usmach tim lifnei Hashem elokeichem with the lulav. That is in, in, in, in Bais Hamikdash is shivas yomin. Bais... Be... In chorav bais hamikdash, it's achan bechem bezarkai that we bench lulav every day of, of Sukkot besides Shabbos. But the Simchas Mach tim lifnei Hashem elokeichem is with the, with the, with the lulav and the, and the, and the arba minim. Right, the Yerushalmi. Yeah. So here we have Yerushalmi. Usmach tim lifnei Hashem elokeichem shivas yomin is tanoi Toni beSimchas lulav gazit medabe. Is tanoi Toni beSimchas Shemini gazit medabe. It's got to do with Simchas Shemini. Then the Rebbe also refers to the Bavli mem gimel lamed alef. Also, he says, usmach tim lifnei Hashem elokeichem shivas yomin. Leileis, it says there that the, that the, the mitzvah of, of, um, got to do with the inyon of usmach tim. It's got to do with the day, not by night. It's got to do with the lulav. So this, this is what the Rebbe is asking. Here you're saying that

03:57 the Rambam is saying usmach tim lifnei Hashem elokeichem shivas yomin. That is the, the Simch-- that is fulfilled by the Simchas Beis HaShoeiva. How does that w-fit with these three mikailis in Chazal that the mash in halakhah, that usmach tim lifnei Hashem elokeichem refers to the, the lulav. Then he says, meragdin hoyu sho bemer haggai. And this I didn't really find. It refers to the Pirush Hamishnayot, which maybe means on the Mishnah in sukkah, the Pirush Hamishnayot. I, I looked, and this is as much as I found. Beis HaShoeiva beshem hamakom shehoyo matkinim lasimcha v'lzamer. This is the place where they said there was celebration. Vekar'uhu beshem ze. Kamish mehem mer ushavtim maim besassin. So I'm not sure what the Rebbe is referring to with the yam bepirsh Hamishnah. So again, we have here a pasuk, usmach tim. The Rambam is saying that that is fulfilled by the Simchas Beis HaShoeiva. Chaza-- in three places we have that it refers to the lulav and the minim. And, um, then there's the Rebbe remains with the tzarch iyun. Okay. That's, that's, that's far, that's far as I got in pshat in the, in the, this ha'arah of the Rebbe. Okay, let's go into our next thing. So here, a very, uh, unusual story. Someone calls me up or asks me. He has a, he has a friend. This is a day or two after Rosh Hashanah. He has a friend, he was eating with him, uh, sedas yom tov, and this friend for years. Well, they,

05:50 they have-- they, they bought a house, I don't know, ten years ago, fif-fifteen years ago, whatever, but they've had continual problems in their house. They've had infestation of mice, which they can't get rid of, and other problems in the house. There are certain recurring per-- problems which they can't get rid of. Besides this, they also had a daughter who went through a difficult marriage and divorced. So their, their mazel has been pretty dismal, especially related to the house. And they were sitting Rosh Hashanah, they were talking, and he says, "I'm-- Something which I have here in my heart and it bothers me. I know that you-- when you were remodeling your house, whatever, you, you had several fruit trees in the garden, and you, you, um, cut them down, you got rid of them. And that's, you know, uh, uh, I'm, I'm worried that might be the reason for your, your problems." And then so the, the, the, the wife says, "I also agree. I, um... I was very concerned about. My, my husband makes a living. There's no such thing as, you know, Rosh Hashanah where they cut trees down." And I was very surprised that from a Yid should be so dismissive of such a thing. But meanwhile, he's asking, the main question was, now that the trees have been cut down, is there anything to remedy? A tikkun so that the repercussions should cease, should go away. That, that was the question he put to me, which I didn't find very easily.

07:28 But meanwhile, what you have on the screen is the Sugya in Baba Kama. It's the Sadek Aleph from, uh, Bais, where it talks about dikla. Hai dik omra dikla de-torn kavo. A, a tree which bears a kav of fruit, also m'limiktzetze. You're not allowed to chop it down. Meisi veikami he bezayis v'lo yikatzetze reuva. How much olives need, need there be on a tree to forbid you to cut it down? Reuva, a quarter of a kav. So it's, uh, the sheer seems to be different. Am filigu mo'are shani, um, shani zeis n'chashivi. That olives are more chashuv, and therefore even a reuva of olive oil-- of olives will also be reason to not be allowed to chop down the tree. Ven amar reb Chanin, l'shochv shivchas beni, elo dekots te'ento b'lo zimno, b'lzimno. My son, Shivchas, he passed away prematurely, and I attribute it to the fact that he cut down a te'ento, a fig tree, uh, b'lo zman, not in the right time. So the fact that there's an element of sakona is, is, is mefurash in the Gemara, yeah. The question is, when there is a heter halakha, does the sakona remain or not? So you have... It's not-- This is not so clear in the, uh, in the Mechaber Shulchan Aruch. You have the Alter Rebbe in, um, Shmiras Guf VeNefesh, I think, in Chesed Mishpat. And then you have in the latest one, in the Melachim, you have, uh... I use a lot, uh, the Sefer Shmiras Guf VeNefesh, very good

09:17 melakit. Also, you have on the Alter Rebbe's Chesed Mishpat, Chesed Mishpat, you have a se-very good sefer called Imrei Yakeh by the Mekub Meir Stern, a lichud built around, Mishtebaruch style, built around the Alter Rebbe's, Alter Rebbe's, uh, Chesed Mishpat. Rabbonim, this is a lot of discussion in poskim whether if there is a heter halakha, whether, whether that means therefore there's no sakona or most halakha, but there still remains an element of sakona. That's not, not a, not a resolved question. Generally, the, the Rabbonim are quite careful about giving a heter or such a thing. And one of the heterim which is used is to sell the tree to a goy, and then the goy cuts down his own tree. But even then, that's only a heter, but siduf to another heter. If it's a perfectly healthy tree and producing good fruit just because you want to have the space, that alone would not be... You wouldn't re-re-rely. Rabbonim, it's, it's-- And there's also a letter, I think, to the Pshnei Garelik, the Rov in Chabad, the first Rov in Chabad, where he had given a heter in the past, and there had been, uh, not, not good re-- um, events following. And the Rebbe kind of en-en-endorses that he should kind of shy away from giving a psak on this, perhaps to get a tree, three Rabbonim. It's, it's something which we're quite careful about, giving a heter to chop down a fruit tree. Rabbonim, that's not the question here. The question is, is

11:00 there a taku- a tikkun to undo, to repair the damage? So I, I searched around in the Etz HaChochma, and this is what I came up. There was one case, there was an incident that someone chopped down a fruit tree b'shageg, and then he became, uhum, dangerously ill. And they told the Tzemach Rebbe, told, told, told, gave the instruction that he should distribute fruit in Chanukah for kinderlach, and they will say a berakhah on the peiros. And this seems to be that by, by making more by a pri ha'etz, that would be a tikkun for the fact that he had t-taken down a pri ha'etz. So I, I gave over this, this answer. Rebbe shol zol helfen un al zol sein als di peyv hanir v'hanigl. Someone is writing here that years ago, he had such a ma'aseh with a fruit tree, and he was told to get a heter from three Rabbonim, number one. And number two, sell it to a goy, and he should cut it down. And that was with the dead fruit tree. So you see how, how, uh, very con- very, uh, an-anxious about it. Okay, let's go on to our next question. And the next question, I don't have a, a, a, uh, satisfactory answer. The question is, number three, why is Oleinu included in the Chazarat HaShatz for Musaf of Yom Kippur? So on Rosh Hashanah, uh, Oleinu is the first part of Malchiyus. We have ten psukim about Hashem being Melech. And so we have the, the

12:40 first pasuk of Malchiyus is the end of, is end of Oleinu. So that's how it intro-- is, how it comes there. And we say it also in the Krias Shema and in the Chazarat HaShatz. It comes, um, but Yom Kippur is not said in the Krias Shema, but the Chazarat HaShatz, somehow it be-- it, it comes in there, and that is the introduction to then following after that comes the Avodah, the Ata Chonanto, in Ashkenaz, Amida Koyach. So how did Oleinu... Why is it brought in there? So I looked around, I did not find a set-- I, I didn't find the question, becholah, never mind the answer. Didn't find. I'm just wondering whether there is an inyan. I, I didn't have a chance to look it up properly. There is an inyan of having four times Koarim in, in, in Musaf on Yom Kippur and in the Arsid or in the Amagda, it says, "Bechan ein soruch lechoriah." One place where they... it says that you don't have Koarim, it says quietly, you don't do Koarim. Possibly in order to make up the four times of Koarim, that's why we have the Oleinu. I-- But, um, as I say, I don't, I don't have a, a, a solid answer to that. Similarly, someone asked me, why do-- why-- when-- why does it-- when it comes to Vidui, so Al Chet. So Al Chet is said in all, um, ten times over Yom Kippur, including Mincha before Yom Kippur 'cause we have Mincha and before Shkhir.

14:18 It comes to Ne'ilah, uh, they said we don't say the Al Chet, we say, "Hasham Nasah," the Alef Beis. But then we have Ata Nerena, L'poshim, et cetera. But we don't have, we don't have the Al Chet, Nasah, the Alef Beis. And the question is, why is it not said there? So, so my answer was on the ofen of such a gehabene, such an exalted moment that is higher than the going to Alef Beis, which was not, not a satisfactory teretz. If so, why do you say, "Hasham Nasah" the Alef Beis? Ech she'yehi. But meanwhile, someone showed me this very interesting sicha, and this is from Tov Shin Tes Zayin. And this is on the morning... They-- It was after the second Seder. In the years when the Rebbe had the Seder upstairs in the Freidiger Rebbe's apartment. So he would come down after the, after the Seder, and there would be like a farbrengen in, in the shul downstairs, but it was, uh, without, without farbrengen, without l'chaim. And the Rebbe would say sichas about the Haggadah. And so in Tov Shin Tes Zayin, he has this in- very interesting observation. That we have twice a year in our Seder of Tefillah, we have the Shona Hababi Yerushalayim. We have once at the end of the Seder, or both Seder, fine, and we have the end of Yom Kippur. We say about the Shona Hababi Yerushalayim. And the Rebbe goes... So it's, it's the night of Pesach, the Rebbe starts talking about Yom Kippur.

15:59 He talks about Yom Kippur is Teshuvah, and we have Vidui at the onset of Yom Kippur. And then if it wasn't enough, then you have Vidui again at Ma'ariv, Arvit Shacharit, Musaf, Mincha. And if not, if that may not have been adequate, so therefore we have again the inyan of Teshuvah also by Ne'ilah. And he explains how it's corresponding to the five levels of the Neshamah, and Ne'ilah is connecting to the Yechida, and therefore that Yechida is, is the untouchable. Today's, uh, Hashaynus, Yechida l'yachdo. It's how you learn today. Uh, so, um, because Yechida is always b'shleimus, and it never, never, was never taken captive, not like an Aranchai. Yeah. Achrit, Filos Ne'ilah, which is inyan is eidus ha'yechida shehi b'shleimus u'cholech yisrael. Even our soul aroused in, in Teshuvah, et cetera. At, uh, at Ne'ilah, therefore, we have this announcement of Roshona Hababi Yerushalayim. Kalponi doesn't answer-- He doesn't directly answer my question, the question which was put to me. But it does talk about the Geshmake Biur of the Gehebenkeit, the, the exalted moment of, of Ne'ilah, and possibly that's because of that theory. Possibly it's higher than going into the whole list of, uh, Isias of, of Al Chet. The Hecher from them. Let's move on. So a simple question. This is more, uh... Sometimes people forget and they ate, ate something, forgot it's a, a Tanis, fast day, and they ate something. But there is pochas b'kashit, or sometimes people have to take a medication, therefore they need to take a

17:48 little bit of food, food with it, a little bit of a drink. Does that disqualify them from saying Uneinu? So there's a famous... Some of you discussed it a few times at Teshuvah, the Tzemach Tzedek about Vayechal and, and Uneinu, and he says, "If there's three who are fasting, and Al Chonim Shivah was, uh, was eight pochas b'kashit." So there is, you get the impression a little bit that the ones who ate pochas b'kashit is the-- not, not a total, uh- Participant in the, in the fast. But this is from the Piske Teshuvas where they are taking the position that someone who ate sheurim, in other words, less than a sheer for whatever reason on a, on a fast day, then they are still eligible to say Aneinu, still eligible to have on Anelile Toyre, Anesias Kapayim, you know. And for that matter, if someone ate after dawn without make-- withou-- Sorry, sorry, ate before dawn, but they didn't make a stipulation the day before or the night before that they're going to get up early. So they haven't lost their tarnness. They can still say, um, um, Aneinu Yom Teim Tan Isay. As I'm reading this, it's something which I never really thought about, about Neseas Kapayim. See, in Chutz La'Aretz, this is irrelevant, or at least by Ashkenazim. But in Eretz Yisroel, so by Sefardim, there's a, there's a, there's a Duchen and by Mincha. Uh-huh. Why don't we normally have Neseas Kapayim by Mincha? Because of Hashak Shikrus. You might-- And the,

19:29 the person might have had a glass of wine with, with his lunch. Therefore, we don't have, um, Birchas Kohen at Mincha. So now... Oh, so here, if a Kohen had Pachas and Kashias, if he had... If he ate lunch, so then he's, he's, he's disqualified, um, to, to do Neseas Kapayim at Mincha. If he had just a tiny little bit, he's saying he's still eligible. Fine. Let's move on. It's number six. So here's the question. Someone on Yom Kippur was feeling very poorly, and Motzi Yom Kippur was also, uh, throwing up, whatever. They didn't manage and didn't make Havdalah on Motzi Yom Kippur. Now, it's the day after. Yom Kippur was on a Thursday. Yeah, was it? No. Whatever it was. The following day, I get the call to do Havdalah. Can I do Havdalah today? Number one. And number two, did he make the Brocha Beeli Meir Ech? So we all know that it says in Shechinach, this you have on the screen from Siman Reish Tzadik Tes, that if a person did not manage to make Havdalah on Motza Shabbos for whatever reason, so they have up till Tuesday. Up till here. On Tuesday, they can still make Havdalah. Question is, what about Yom Tov? The whole idea is up till Tuesday, it's called Motza Shabbato, and from, uh, Wednesday, it's called Kamba Shabbato. So these-- they, they are-- That's the spread of Shabbos. It's three days on either side. But Yom Tov doesn't have that, that idea. So therefore, what's the story

21:12 about Yom Tov? So now, the Mishnah Burah, he is bringing from the Bekhiveh Eiger in the name of the Sefer Lashen Chachomim that Motza Yom Tov, there's no Tashlumin. Shabbos, you have three days, but Yom Tov, this doesn't apply. However, Bekhiveh Eiger himself says that the first day after Yom Tov, you can still do Havdalah. So on that basis, I said the, the day after Yom Kippur, you can still make Havdalah. Now, as you know, for Havdalah, Motzi Yom Kippur, you have to have what's called a Neshas Chovas. You have to have a flame which has been burning from before Yom Kippur. I said, "This is already the following day." I said, "Do you have still a Neshas Chovas?" He says, "I do have." Okay. So I said, "You know. All right." So now here's the very interesting. Now, look o-- look over here. We have... This is from, um, from the Altreve Shechinach about a Motza Shabbos. He says, um, um, if you don't have fire on Motza Shabbos, you don't have to... It's not, not machir to go, you know, drive yourself crazy to find a fire. On Motzi Yom Kippur, even if it's a small fire, there are opinions that you need to light a candle after Birchas Ha'eil. One should go out of your way, out of his way to obtain a Neshas Chovas. Why is that? Because it's Kabir Hasavdolah. It's like the Havdalah itself. Shem Havrach LaHakodosh Baruch Hu, Shehivdil lonu yom zeh leha'yom ishah yom tov she'ne'esa bo

22:49 lehavdil oid ad oto valeve. There is an emphasis here that Yom Kippur is not like Shabbos. So let's go through the back, um, a little bit, uh, to explain this. It's not so mefurash here. What is the reason why we have to have Yom Kippur Neshas Chovas? So this is the way I understand from a Forshim is because people were confused. People have-- They know Shabbos. They say, "Arei et Behomish Be Seihem." Shabbos is absolutely no, no mustn't do fire. Yom Tov is midweek, and you are allowed to. Yom Kippur is midweek. So after Yom Kippur, you got the same, uh, guidelines as, as Sha- as Yom Tov. So Chachomim instituted to have a fire, and for twenty-four hours, you're not gonna touch it because it's out of bounds. And after the twenty-four hours, the end of Yom Kippur, you gotta make a brocha. So that's why you have to have a Neshas Chovas, to emphasize that Yom Kippur is different for Yom Tov. Yom Kippur has got this din of Shabbos. That message is true even the day after Yom Kippur. It says Shabbos, Motza Shabbos, why don't you... That's the time when Mother Maritian rubbed two stones. So we have a Takona to make a brocha on fire on Motza Shabbos. Sunday mornings, Sunday afternoon, what are you making a brocha on fire for? What's it got to do? Th-this time is nothing to do with it. Therefore, you cannot make a brocha. If you make Havdalah on Sunday morning, you don't make

24:19 a brocha on the fire. It's a brocha l'vatala. But Motzi Yom Kippur, the day after Yom Kippur, Hefshi Ye, I don't have a riot to distance. It's a big Kiddush. I looked around. Who asks a shaile, "I didn't make Havdalah Motzi Yom Kippur. I wa-- I, I, I, I, I kept on fasting another twelve hours." It's a very unusual shaile. Papona I couldn't find anywhere, but in Svara, there's, there, there's no strong reason to re-- I don't see a reason to, to say no. If someone has a way of a ket or for, for support, whatever, I'm, I'm interested. Okay, let's move on. Unfortunately, we have a couple of our, uh, galait, uh, who, uh, became Aveilim recently, lost their, uh, father. And so come up the shailer about the Rabbonim, shulchan. So what's the rule about davening far normid? So this is in, in the Yeredeia Siman Reish-- Siman Shin Ayin Vav. It's at the end of the Simans, a very long shikoy ra mo. Lots of minhogim about aveles, chumras and so on. So he says, "Avolo na'agu lehispal be Shabbes ve'yom tov." It's not customary for an oval nisnassa aveles be'chazan Shabbes ve'yom tov, even though there's ain isibedava. But as mesachel, on the weekday, on the country, if you know he's capable of davening, he should. And that's more effective than Kades Yoshim, which is-- Kades Yoshim instituted for Katanim. So there is this inyan of, uh, nisnassa aveles, not, not, not the chazan. So here's a question. He's a shliach,

26:10 et cetera. He, he runs the show, he runs the shuler. Uh, does he have to step back for the year? So lo na'agu. Then here the Shah on the spot. Chaz vechem beyom mene roi im osra. Vechem posem mariyom. Mi hu heicha dolecha odech mene. If there's no one more capable than him, then muta. And he gives a reference to Mariyavail. So in-- if he's the most capable in his shul, to start delegating is gonna be compromising on the quality of, of running the tefillahs. So then it would be okay for them to daven for the amid. Uh, in the year my father passed away, um, so it came Rosh Hashanah. Uh, pelapela I davened, uh, I davened this, this, um, for the omidz, the second day, I think. I have a chazakah. And when there's a chazakah to, to always daven for the omidz, so then there was also a reason to, to keep up with that. Okay. So it's-- And, and the Malach can talk about this. It's, it's not a big deal. If there's a need for the, uh, if the tzivur want you to daven for the omidz, then it's okay to daven for the omidz. Right. Let's move on. Ah. So now we have here a question. We have a piyut, which we say in Neilah, and it starts, it starts off, "Hashem Hashem kel racham echano," and then it goes, "Ezkera lechim ve'hemo yo." And it-- then the chorus is, "Hashem Hashem kel racham echano." So here's a very

27:55 strange development. What you have on the screen, the top of the screen now, is from the Sefer Halachas HaMinhoguei Chabad. This is put together from the columns of Halachas HaMinhogim in the booklets Hishkashas, put together by Rebbe Yesof Simcha Ginsburg. And he writes the following. In this poem of Eileh-- of Ezker Lechim Vehemo Yo, kimedumeh that mid-gimol midis harachamim is said only once, and not like a pisman where there's a chorus which is said after each stanza, bein bayis la bayis. This he quotes from Rebbe Shua Monshein, soz, um, alav hashalom. On the other hand, Rav Nochan Kaplan, zal angesundt, who acts as the-- uh, who is serving as the chazan in Beit Yisrael Be'Seventy, he says, "You do say it. You do say the yud gimol midis." And indeed, in Tov Shin Samach, daled approximately, when we were working on the new-- the annotated edition of the Machzer. So then, instead of having just Yud Yud to say, say Hashem Hashem, there it's been pulled out, pulled out, put out in full, in bold, uh, in boldface pa- type, that Hashem Hashem is said each time between each of those stanzas. So we have here now conflicting opinions whether to say it each time or not. Now, I was asked to kind of weigh in a little bit. And so what I did see in the Artscroll Machzer, they have this piyut, and they write in some communities, Hashem Hashem is said. They seem to be more, uh, not-- more inclined not to say

29:52 it each time. Fine. In some other Machzerim, it's been dropped completely. Now, one thing at a time. Let's take a look at this piyut. It's the, the four stanzas. Ezkeroh is Aleph, Midis Harachamim is Mem, Tamacht is Tov, and Yehidotsin is a Yud. So it's the rosh ha'teves of Amiti or Amitai. Now, in this, there's a Sefer Chassidim from one in-- someone in the time of the Baalei HaTosfos, and he quotes, uh, he, he talks about Yud Gimel Midis. Now, as you may know, there are-- the-- we talk about Yud Gimel Midis Harachamim, and we know Hashem, Hashem Ken Racham Echano. Exactly the distribution of which words are which midah. So as the Tosfos holds, Hashem, Hashem is, is one-- The first Hashem is Koden Shechata. The one that Acha Shechata, they count as two midis. Cheil is the third midah, and so on. And they-- And, and then- There's... As I said, there's several opinions, and the Sefer Chassidim also, uh, he, he holds that Kale is the first, uh, first one. On-- Oh, no, no, sorry. Elech is the first one, and he actually counts, um, um, he counts the Selachto l'avoneinu v'chatteinu v'chatta'nu as three in the number of the Yud-Gimmel Midas. Where-- If you want to know what's the Kabbalah Sarizal, where will you find this? Very simply, perhaps mentioned not too long ago, in the Machzor and the Siddur by Tashlich, where we say, um, we say the Mi Chamecho, Michayeil Chamecho from, from Sefer Micho. So there in small

31:50 writing on top of the words, it's, it's, it's, has the Yud-Gimmel Tzedakaim, and there you can see the way Al Pi Arizal is a distribution of the Yud-Gimmel Tzedakaim. Al Kapon in the Sefer Chassidim wants to prove from the... He lists the Yud-Gimmel Tzedakaim as he does. But that's because hare amita oso kein veyomra veeyomer ezkar lekim veemo yo. Veoin Yud-Gimmel Midas. Yeah, did you notice that, yeah? Veoin Yud-Gimmel Midas. That's interesting. I didn't notice this before. So he's saying that the fact that in the first stanza, before Ezkar lekim veemo yo, the Machaber says to say, Tilven Doche, and also to say, Vesalachto l'avoneinu v'chatteinu v'chatta'nu is a proof that he holds that the bamita, who is the p-p-composer of this piyut, holds that Vesalachto l'avoneinu v'chatteinu v'chatta'nu are also part of the Yud-Gimmel Tzedakaim. But meanwhile he says, okay, that after Ezkar, Ezkar lekim veemo yo, then he says, Veoin Yud-Gimmel Midas. And then achrone yosei tamachto yosei dosei. I take, takes the support on the Shlish Esrei. All right. Shemoninu lecha. Kibrom yachad leomrom. All right. Meanwhile, as we're talking and reading this piece of, of, uh, of, uh, Sefer Chassidim, he has a very strong point over here, that this piyut should only be said, El im kein boker hamispalu. Only if the one who's leading the davening weeps. Oshe beichim ha'am. Or the some people of the, the people are, are weeping. They shouldn't be davash kodim. How can you say, Yero tzim lefanecha shomeya kel bichris, that you can

33:51 hear the voice of the weeping. Shetosim timei sei lebeneidcha liyis. You're saying that you should take our tears and put them in your, in your container, in your, uh, barrel to, to, to hold onto them, and as a result, you'll save us from, from gza-gezeirus. So we're seeing here very strong words. Okay. But meanwhile, we've... We're getting somewhere. Now, this piyut comes up several times. As you may know, that the piyutim which are said at Neilah, mo-mo-many of them are repeats of piyutim which had been said in Selichos, either leading up to Rosh Hashanah or in the Selichos which are said after Rosh Hashanah, which in Chabad we don't do, but it doesn't matter. They st- they exist, yeah. So Hashem Ha-- this piyut of Ezkar lekim veemo yo. Hashem, Hashem, and Ezkar. This is in the Selichos for Yud-Gimmel, which is called, uh, w- for the eighth day of... Sorry. Again, for Ches, for Ches Tishrei, and that day is called Yud-- That they talk from Yud-Gimmel Midas. It's called Yud-Gimmel Midas because of this piyut. It's also said, uh, uh, and it's also said in what you have on the screen here, on the li- right of the screen, is from the Selichos said on Sheini Tinana. There's a Seder of Bahab, which is a Monday and a Thursday and a Monday after Pesach and after Sukkot. So there are communities where this is done, and the Selichos in the back of our Siddur, you have the beginning of the Selichos, starts off

35:41 with Sheini Kamo, um, um, and then, um, for, for Chamishi, and the Selichos for Sheini Tinana for the second, for the second Monday of the, of Bahab. And this is, as you can see on the screen, this is from the... You can see the Tair Eir, and you can see how after each stanza, he has Yud-Kei-Vav-Kei. To s- to go back to say, "Hashem, Hashem." On the left of the screen, that is from our Machzor. The our Machzor, I may have discussed it not long ago. Our Chabad Machzor is a copy of a Machzor which was published by Rav Bichovsky in Berditchev, I think, in Tov Reish Ayin Gimel. And here, that, that's... You can see it says after each of the stanzas, "Hashem, Hashem." My father, alav ha-shalom, I once asked him about a thing in the Siddur. I asked him, "Do we say it?" He said, "If we're not meant to say it, why was it printed in the Siddur?" Yeah. So we're seeing here that, um, that there, uh, there is strong grounds that it should be said and, and, um, yeah. That's the sambonote, as Rav Nachum Kapel is saying, that it should be said, although there are those who don't say it. All right. Yeah. There is such a minhag. Now, I want to show you one, one more thing. Now, generally, when we say Hashem, Hashem, we have a whole hagdolah. Say, Kel Melech Yosef or Kel Erech Apaim. And then, Vayav Hashem Elchonan, Vayikru Hashem Hashem. And here,

37:19 Hashem, Hashem is being said without, should we say, without the fanfare around it. Now, this, this piece on the screen now is actually from the selichot said at Mincha on Yom Kippur, and it's not said with any fanfare. It's said quietly like everything else. Hashem, Hashem is said there without, uh, ungarnished. Without, without anything around it, without any noise. Oh, I want to point out something. What did I say? That this selichot of, this selichot of Es Kerah is said on Sheini Tenyomah. It's said on the last day really of selichot, because Erev Yom Kippur is a short selichot. So the last day of real heavy selichot is, is Cheshvan. And then we have it at, at, at, at Ne'ilah. In a sense, each of these is the end of a series of, um, of tefillah. It's an intense moment. And you saw-- I saw in other places, um, describing the intensity of this tefillah. A very powerful tefillah. As you said, as I said before, that's why the day is called Yom HaMiddot. It's a very intense tefillah. In, in other many shuls, when Hashem, Hashem is said, it's like on, uh, Gesherei. Everyone is shouting Hashem, Hashem Yiracham Channon. So I can, I can relate to it that this is at this moment of reaching the-- towards the, how do you say, com-culmination of a series of Hemsha tefillahs that Hashem, Hashem is said again and again with full intensity. Um, now, one last point about this. On the screen I have here

39:10 from the Hagahot Maimoniyyes in Seder Tefilah shel HaRambam. Vayaver kosov v'teshuvot hagaonim minhag yeshivah to say Shacharis, to say Vayaver seven times. And Mussaf and Mincha each six times. And Ne'ilah three times. So that means that's six, twelve, and seven is nineteen, and twenty-two in all. Mi hu anan lo nagin anachi. And I was, I was looking at the Marzer. I noticed, interesting, you have at Ma'ariv we have several times Yom Terachmim, and then we have it at, uh, at Ne'ilah. But curiously, at Shacharis, Mincha, Mussaf and Mincha, there's no, um, Vayaver, et cetera. Kibalti ani sheb'tefillat yoitzer to say shloish esrei Vayaver. To say Vayaver thirteen times corresponding to Yom HaMiddot. That's from the Ravio. Okay. So why am, why am I showing you this? The idea of having... saying Yom HaMiddot again and again is something which has got a strong shoresh. The numbers don't match. Yeah. Um, I, according to what I counted. But the idea of saying it again and again has got a strong, a strongly side. I also counted into my cheshbon the three times of Hashem, Hashem by Kriyat HaTorah. We take out the Sefer Torah, but still, I'm not sure what the numbers are. They're different minhogim. But the, the idea of saying it again and again has got... you can see it's got a strong shoresh. Just, um, before I go further, and that is that in Siddur Arizal talks about Vayaver and, um, Ayin Beis. Seventy-two times three is two hundred and sixteen. Yeah. That's

41:16 Reish Yud Vav of Vayaver. And then the Ayin Beis is the fourth time. If you remember, we perhaps discussed about Behein, the four times Behein. We have Behein Yekadash, four times we have Behein. Behein is Ayin Beis. You got three times, that's the Reish Yud Vav of Vayaver. And then the extra time, that's the Ayin Beis, uh, that's the Behein, Behein Ovier HaMelech Shel Yechados, which is even higher than the other three. That's merum in the word Vayaver. Although in this pe'ul the Vayaver is not said. Okay. Let's go on to another couple of things and we'll, we'll finish with those. And that is someone, a shliach, asked me. The local council have been trimming the, um, hedges, et cetera, in the cemetery. Uh, and they are... It's available for him to use for Sukkah. So he's asking, is it okay to use cuttings from trees growing in a cemetery for, for Sukkah. So the sh'alah here is that the mechual with the, uh, view is that a maze is also Beis HaChoen. And something which is designa-dedicated to a maze is also Beis HaChoen. So here you have... This is in, as you can see, it's Shin Sameches in Yodei-- in Yodeiah. Beis Hakvaros, you treat with respect. And then he says, one shouldn't be pasturing animals there, and it shouldn't be used as a shortcut, and one shouldn't be gathering g-grasses there. If there's a need to cut the grass for, for, for maintenance, then soifim b'mikoman. Okay. But then the next Sefer

42:58 says, the gr-- trees which are growing in the Beis Hakvaros, one is allowed to c-c-- gather the fruit because they're not over the grave's mamash. So here already I see that the Beis Hakvaros itself, if it's something growing mamash by the Kvarim, then one would have to, uh, one wouldn't be able to use it. If it's at a distance, just the general on the grounds, then one's allowed to have hand on it. Now, a couple of points here is I'm not sure whether the, whether this, this idea of Issur HaNo'eh applies to Mayyim who are Ein HaYehudim. A separate second question is, is using Schach considered a HaNo'eh? Because there's a concept in Halakha of Mitzvot La'av LeHonot Nitnu. That mitzvahs are not given to us as an indulgence. Mitzvahs are a discipline and obedience, but not as they don't consider a HaNo'eh. So that doesn't apply to Matzah because Matzah is food. But for other Ein Yehudim, we'll say, let's say Amud HaNo'eh Mechaberei can use his Shofar, let's say, because Mitzvot La'av LeHonot Nitnu. Not, uh-- Yeah, that's-- Let's vaguely remember such a thing in Shulchan Aruch. So is, is Schach considered a HaNo'eh? You're doing it for a mitzvah, not for a HaNo'eh. So that would also-- So I, I, I told him it's okay, as, as I said. Number one, I don't know whether the Bechal is growing over the Kvadam. Number two, I don't know whether it applies to Mayyim, um, Goyim. And number three, we can rely on the

44:35 Inyan of Mitzvot La'av LeHonot Nitnu, and therefore it's, uh, it's, uh, it's okay to use for Schach. Okay. Finally, we have here the last, uh, m-for the Minyan. We have a, a Sukkah, and those, uh, who have a screen in front of them can see. And for those who d-don't have a screen in front of them, I'm gonna describe what we have here. It's a square, which is about five feet square, six feet square. Four poles, like a Chuppah. Schach on top. On three sides, there are bands or ribbons, uh, ba-straps. There's one, two, three, four, five, five straps. Four straps. On three sides, there are straps, and they, the straps are less than three Tefachim apart, so there's Lovot. So we have here a Suk-Sukkah made of Lovot on three sides. On the fourth side is totally open. Now, if you learned part of Gemara, uh, uh, Sukkah, you'll say, "Yeah, sure, it's kosher." Is it-- So I was asked this question. So I said, "According to Mogen Avrohom, it is a Poshet." So in Gemara Eruvin, it comes out like this, that a, a, a, a, uh, Mechitza, which is only Chesi or only Erev, it's only horizontals or only verticals, but is everything else is, is, uh, o-open wide. So there, that's, that's acceptable only be Shiur. If you're traveling and you want to create a Mechitza for Shabbos, then you can do a sh- a Mechitza of, of, of just a Chesi or just Erev. But for a p-- When it's

46:21 a Makom more Makom Yishuv, that's called a Mechitza Gerur. It's considered a poor quality, and it's not adequate to make a, a Mechitza for your Shabbos. That's where the discussion Gemara Eruvin. The question then is, what about your Sukkah? T-- So we're gonna use the term Mechitza Gerur, a, a, uh, a poor quality, poor standard, a low standard Mechitza. Is that good enough? So the Ayin Bemogen, this is in Tofresh Lamed. Unfortunately, we do not have Alter Rebbe's Shulchan Aruch on that Siman. Veyayin Bemogen Avrohom, which Devarim brings, that Davka Moiseh HaSukka Miarbot Afons. That a Sukkah made with straps, which Lovot is good if it is on four sides. Aval Im Oiseh. Aval Im Oiseh Mishaleshet Fanot. If it's just three sides, so then Lo Imanani, that's not good enough. Midrabbonon Al Yedei Lovot. So, and Mogen Avrohom is of the opinion that the Mechitzas of Lovot, which is just on three sides. So you've got here is Takka Lovot, but because it's Gerur, it's only on three sides. On the four sides, that's not good enough. So here it is, we have here, um, a Svara on Mogen Avrohom that this is not good enough, similar to Hekas Shabbos, or possibly your Sukkah is less than, less Chomer than Shabbos. And as I said, there's no Alter Rebbe's Shulchan Aruch in this, on Siman Tofresh Lamed. We don't have it. But there was a Chosid, apparently, who tried to make a co-- a, a style out, uh, on, on Siman Tofresh Lamed to,

48:12 to, on the Alter Rebbe's style. And parts of this were published as a Hisorere to the, to the Piskei Dinim. Sefer Piskei Dinim HaSema Chasedek. So at the back, there's a couple of pages. And then the Rebbe, when Ra-- When, when Monchen Gaon Shalem wrote his Sefer Toras Chabad, the Rebbe says, "Make sure to mention about those few pages of Hekas Sukkah." And I was intrigued at those, at those pages, and I looked at them, learned them a few times. I was not happy with the way they had been published, deciphered in the back of the Sema Chasedek. And in the Sefer Mesibot HaShlichos, they are copied out. That, that, that, that Siman is copied out with a-addition, many additional comments. A Kal Panim I'm reading from there. Vayesh Chelkim Al Zeh. Although the Mogen Avrohom is Makmir. Now, those who disagree, and they say the Chachamim are not Makmir in Sukkah over Shabbos. Ein Bemchitza Shel Chesi VeShel Erev. That the limitations of just a, a wall, just horizontal, just vertical, that does not, does not apply for Sukkah. Vayesh Makmir Mishel Erev. So they-- He, he quotes a opinion which dis-is disagreeing with this Chumah of the Mogen Avrohom, and that it is kosher. What's the bottom line? At the end of that Seif, the Seif He, in that, uh, in those Halachas, the Inyan Halacha Nirah. Chatchilah Yesh Lo Hayisk Es Var HaShem. Chatchilah Do Lak Mogen Avrohom. That you should, shouldn't rely on such a thing. Bedieved Yesh Lismech Al Svara

49:50 Hem Tzois. Bedieved you can rely that it is okay that such a Mechitza is valid. So such a-- So Bedieved such a Sukkah is valid. How do you define Bedieved? That's another interesting question. But can you make a Bracha on such a thing? L'chayei you can. If that's the Sukkah which you have, that would be okay, even though the Mogen Avrohom is not happy about it. I'm just gonna read here a couple of notes. Rabbi Lou writes the following. Is it okay for me to read it out? We were at a hotel in Yom Kippur. The staff extinguished all the flames after we had left. Mmm, definitely okay. Um, there was no ner, there was no ner shel Shabbos. When I ga-ga-came home, I said, "Bor me'oreish on our Aveluz licht they have for the year." Did I do correctly? So it-- Y-yeah, I hope you added a match or something to the, um, outside, the outside candle, and that way it's okay. There's a Sefer where their ner, which is just ner zikaron alone, is enough for, to say, uh, bor me'oreish. So they say there is, you have a ner, people have a ner in Shom at home. You put a match to it, and then you, th-th-then for sure you got ner shel Shabbos, and it's ner, it's also le, le'ir. Number two, writes Rabbi Lou: The Rebbe sent me a message through Rabbi Chadakov, um, Tov Shin Chof He, before he went out to Greenland. He sh-- That he was in

51:16 the year of Aveluz. That he shouldn't hesitate to be a chazan, even though he was in the year of Aveluz. And I'm sure there was no one more qualified than Rabbi Lou in Greenland to be chazan that Yom Kippur. Um, number three, I don't know, but maybe an answer about Vidi Yad Ne'ilah can be understood from the maimer of Shavti Maimer Sosen of Tov Shin Chof Zayin, a very yishmak maimer, that the joy of sukkahs stems from the level of Yom Kippur. About the four hands, um, you have y-y-yad, yad chazakah, yad peshahah, and then you have yemin chapshuta. And so then, that, that, that by Ne'ilah, there's a, a, an extra more than the yad chazakah and yad, um, et cetera. Yemin chapshuta, it's a little different from any other teshuva, fits the ha'arah which I wrote on the panorama question sheet. Okay. Thank you, Rabbi Lou. And then we have one more, uh... All right. That's what I have to share with you, and I'm going to wish you all, uh, me'ad im l'simcha, and may we all, we should be zocheh to celebrate the simchas Beis HaShe'evah with Moshiach Tzidkeinu in the Beis Hamikdash HaShlishi b'malcheinu b'daysheinu. Chag sameach.