ויגש תשפ״ו

00:05 Good of och. Welcome to tonight's Shear. Motzei Shabbos Parshas Vayigash. And as I was asked, actually my nephew, to start off with a story. So I'm gonna start off with a story connected to the first question. First question, which is on our list for today, is about the Seder of saying Tehillim on Shabbos Mevorchim. So in Chabad, we have a minhag to say the whole Tehillim Shabbos Mevorchim in the morning before davening. So someone once, uh, said to me, "It's your grandfather who made us say the whole Tehillim on, on S- S- Sunday, on Shabbos morning." So I pleaded innocent, and it turns out it's this, uh, a grandfather of another asking. So I'm gonna tell you a bit of a story. But first, the story of, um, Zayde Chaim ben Zion, my, my Zayde's father. So on the Rebbe, there's a, uh, s- told that the previous Rebbe said about him, that the each-- there's this id who gets up early morning, fartog, and he says Tehillim with tears so that his grandchildren tr- should remain Shemary Shabbos. And indeed, that, that, uh, that request was fulfilled. All his children kept, um, came out from Russia, from Soviet Russia, all Shemary Shabbos. Um, actually, a cousin of mine in Chabad has the actual Tehillim, which he used, uh, which went back, back even a couple of generations earlier. So, but he, he, he's still innocent of the one who introduces Tehillim on Shabbos Mevorchim morning. Here you can see, this is from the Igros

02:00 Kodesh of the previous Rebbe, and it's from To- Um, Taf Eres Sadiq He, nineteen thirty-five approximately, perhaps earlier. And he writes, "I was very pleased to hear about the Tehillim which is being said publicly every Shabbos Mevorchim, as was proposed to me by my dear friend, Yedid Nefshi, Yedid Ois, the Chossid, Rav Chaim Dovid, sh- sh-- the shochet, and that's Rav Chaim Dovid Lane. So Rav Chaim Dovid Lane would be the grandfather or great-grandfather of the, the, those, um, the brothers Lane, who was Micholov, Shalom, and Shalom Bercher. And then you have Chaim Dovid, Zal Zayn gezunt, and Benzi. Those four brothers, their father was, uh, his name was Aaron Lane. He passed away very young. And this Chaim Dovid was either his father or his grandfather, I'm not sure. So he was the one who recommended this idea of saying Tehillim on Shabbos Mevorchim. Now, this is as much as you can see on the screen. Uh, I... What I've heard was that he had seen other Hasidim who says the whole Tehillim every Shabbos morning, and he was a bit jealous of that. And so he recommended this idea that Hasidim, at least once a month, Hasidim, which is Chabad, should also say Tehillim. And the previous Rebbe accepted that request, and that's how it became standard. Just to explain a little bit more, I actually, uh, just down the road from Bais Levavich, there's a Chernobyl Beis Midrash, which I go there every Shabbos morning, um, after mikveh, and they say Tehillim.

03:43 They say the whole Tehillim. But they-- there, it's very much each one does his own, on his own. There's no... It's not organized as such. You got people, so you got to say Tehillim. For whatever reason, the previous Rebbe didn't want it that way, and he established it in a much more, uh, orderly minhag. And this is what you have. This is actually printed in our siddur. In our siddur, now don't ask me why, but with-- they took out the, the blessing for the Tsar. That was taken out from the siddur. And there was a blank space, so they put in there, it's around the Shabbos Mevorchim, it's around the, you know, Birchas Hachodesh. So they put in there, "V'al konas v'amiras Tehillim b'tzibur." That's what they use the spare, um, the blank space for. And so I'm taking from this, from the siddur, but Hills Hashem also has it, every Shabbos on Mevorchim Hachodesh should be said early morning before davening, the whole Tehillim, and followed by Kadesh. And if there's a chi of a yortzeit, an oval, uh, so then Kadesh should be said after every sefer. So this is, uh, so whereas, as I say, the Chernobyl Hasidim were saying Tehillim, but it was each one doing their own thing. Previous Rebbe saw fit to make it much more formal, that there's a chazan who goes to the amid, and he leads the tzibur. And as a result, there is a, a Kadesh, this, this, uh, at the end of each sefer,

05:13 there's an opportunity for Kadesh to be said for, uh... And if, if there's no, no one who has a chi, then Kadesh should be said at the end of the whole thing. I'm sure that the fact that this, this, these Kadeshim are part of it, that certainly a zidus, that, that, that people should be there, um, in time to say Tehillim, because, you know, at least if not between them and their ibrisht, at least Al Bas Israel, if someone wants to say Kadesh, so you should have a minyan. So people, uh, you know, at least Al Bas Israel to be there on time. Meanwhile, let's come back to the... So this, this is the sto- This is my story. If I'm yotzer with this story with the... I just tell, shared with you. This last line over here is, on the screen, is that also the Shabbos before Rosh Hashanah- Also, although it's not technically Shabbos, uh, Mevorchim because Hashem, whatever the reason is, we don't say Birkat HaChodes then. But still, at a later stage, the Freidiker Rebbe added this, that that should be treated the same as Shabbos Mevorchim, and so we say the whole Tehillim on that Shabbos morning too. Okay. Now comes the question about, about the Yehi Ratzons. So there's a s-- there's a long letter, about three pages, at the back of the Tehillim of Oy Yosef Yitzchak. And the hi- history to that letter is, it's written to Rav Zalman Duchman. The way I heard is the following,

06:42 that in seven seventeen, there are lots of people coming and davening, pr- probably less sixty years ago, but... Well, in the end, not every time is there a minyan someone has a chiyuv. Some people daven a minyan, but... And Rav Zalman Duchman, he was past retirement age, and he was going to every minyan and saying the Kadeshim after Shir shel Yom, and after Kavay, and after Aleinu. And some of the younger fellows said, "Rav Zalman, you know, you know chiyuv. Why, why, you know, give us, you know, give us a break." And, uh, so is it appropriate or not appropriate to, to do those Kadeshim even though there's no chiyuv? So Rav Zalman wrote to the Rebbe, and this is where we have this long letter of the Rebbe explaining the value and importance of saying the Kadeshim even if there's no chiyuv. Okay? So that's, that's the, the length of the letter. At the end of that letter, he writes the following, "The Kadesh which is after Tehillim, in that respect, the my Rebbe-- my father-in-law, the Rebbe, differentiates that if there is a chiyuv, Kadesh should be said after each Sefer. If not, once at the end of the whole Tehillim." So, so since-- so there-- it seems to be if there's no chiyuv, not the need to say Kadeshim. And here the Rebbe says you should be saying the Kadeshim after Shir shel Yom and after Kavay. So he answers that Ein Le'Damot, don't compare to our-- that to our discussion. The

08:14 Kadesh between one Sefer and the Tehillim and the next is actually a Chiddush. Now, if we all-- if some will say that Chabad actually tried to be economizing in how many Kadeshim we say, people will find it a little bit, um, they'll raise their eyebrows. But actually, the Alter Rebbe said he'd, he'd-- when he, um, comp- compiles the siddur, he puts Borchi Nafshi and Adon Odo Shem Oiri together with Shir shel Yom, whereas in other communities, there's a separate Kadesh for Adon Odo Shem Oiri, a separate Kadesh for Shir shel Yom. And in Mincha, whereas in other communities, Adon Odo Shem Oiri is said after-- is after Aleinu, and two Kadesh, one for Aleinu and one for Adon Odo Shem Oiri, the Alter Rebbe says no, say it before Aleinu, because not to say unnecessary Kadeshim. So the Alter Rebbe is like his, um, policy to be conscientious about Berachahs, which are not warranted. He's also conscientious with the unwarranted Kadesh. Therefore, we say, "Shlolo Harbos b'Kadeshim." So there is a pol-- there is a policy there not to make more Kadeshim than necessary. So therefore, you can't do Tehillim and Kadesh, another Tehillim and Kadesh, another Tehillim and Kadesh. That's not okay. You could cover them all with one Kadesh, so why should you do them separately? So therefore, the Rebbe is saying that the fact or the idea of having each Sefer of Tehillim and then a Kadesh, well, actually, that's a Chiddush because that's seems to be contrary to that policy. If

09:50 it's all Tehillim, it's all the same thing, so why are you saying a Kadesh and a Kadesh? That's what the Rebbe is saying over here. And despite that, the Freidiker Rebbe saw that it had the w-- and sort of saw the wisdom in making a Kadesh after each Sefer. And I'm just, I'm just, you know, I threw in my f-- two cents why. Uh, it might be wrong. It doesn't matter. Okay. But then, having said, having dealt with that, the difference between the Kadeshim in Tehillim, the Kadeshim in the-- towards the end of davening, "Ha'are, matim lemino genu hana," in accordance to our minhag in relation to Tehillim. So again, the main, uh, main, um, focus of the letter is on the Kadeshim in davening. But now the Rebbe's brought up that he had the Kadeshim in Tehillim. So the Rebbe says, in the event that Kadesh is being said between each Sefer, then before the Kadesh, the Yehi Ratzon should be said. There is-- So there is a Yehi Ratzon at the back of the Tehillim. Now, that was originally compiled, composed for, let's say, in a shul, they have a Chebreh Tehillim, and they come together, and they say Tehillim, and perhaps they say a whole Sefer. Okay? So they're going to say a Yehi Ratzon when they're finished. The idea of saying the whole Tehillim in one, in one stretch was not so common. And here the Rebbe is saying, but if you're going to say Kadesh, then break the sections in,

11:26 in, uh, one from the other by saying a Kadesh-- sorry, by saying Yehi Ratzon after the Sefer. "Al ki ponim yom rei zeha yoma Kadesh." At least the one who's saying Kadesh should say the Yehi Ratzon after each Sefer. "She'inyano," because then the Kadesh, sorry, the Yehi Ratzon is achieving "siyum amiras mizmorim eil-- mizmor." It's as if to say, "Okay, we've finished a unit." "Sh'lo cheinem min Kadesh la'ach rei ze." That's just somehow, whereas the Freidiker Rebbe did not talk about saying Yehi Ratzon or not saying Yehi Ratzon. Here, the Rebbe introduces, if you are already saying Kadesh between each Sefer, before the Kadesh, say the Yehi Ratzon to justify saying the Kadesh. And then, then the next Sefer is a new ch- new... So the Yirots are breaking up into separate units, which justifies the five times saying Kadesh. That's what Rebbe's saying over here. What about if you are not saying Kadesh? So is it-- Do you need to say the Yirots after each Sefer? So L'choire, it's not necessary. And we could have seen by the Rebbe. I mean, the Rebbe, when it came to Tehillim, he didn't use the smaller Tehillim, he used the, the, the, uh, Yaaleh Tehillim. But that also has Yirots on the back. And as the Rebbe had everything he said from inside. So if the Rebbe would say the Yirots, and you'd see him flipping to the back with a, with a Sefer. I mean, I, I did not have the wisdom to follow these things,

13:00 uh, in detail back when, when we could. But as far as I understand, the Rebbe didn't do so. Um, then I want to throw in two other things. There is a famous, uh, idea, what Be'shem Ha-Baal Shem Tov. Mi Yemalel Gvuras Hashem Yashmi'a Kol T'hiloso. Now, the Yemalel means to verbalize. Mi Yemalel Gvuras Hashem, who will be able to verbalize the g- the powers of Hashem, Yashmi'a Kol T'hiloso. He will, uh, give over, uh, all Hashem's praises. But the word Ya- the word Yemalel can also mean to crumble. Like, And so there's a vote from Ba'al Shem Tov. Mi Yemalel Gvuras Hashem. You want to crumble the Gvuras instead of the, the, the strict judgment. It should be in the way of Chesed. Yashmi'a Kol T'hiloso. Say, say Tehillim. You say the praises of Hashem. This, this, this then causes the Gvuras to disintegrate. Something on those lines. There are those who also say Yashmi'a Kol T'hiloso, to say the whole Tehillim. That is not from the Rabbeim, it is from other sources. To say the whole Tehillim uninterrupted. There's a ma'ayan in saying the whole-- What it is from the Rebbe, not in connection to Shabbos Mevarchim. A Yid who is going to have an operation in the coming week. So the Rebbe says, if I'm not mistaken, he says on the Shabbos before, to say the whole Tehillim uninterrupted. So the Rebbe doesn't say there the vote of the Baal Shem Tov of Yemalel Kol T'hiloso. Mi Yemalel Gvuras Hashem Yashmi'a Kol T'hiloso.

14:46 But he does say a ma'ayan in saying the whole Tehillim uninterrupted. So there is a ma'ayan in saying the whole Tehillim uninterrupted. It's also, by the way, it's a zechuyah to finish it sooner if you don't interrupt in middle. You'll finish it quicker. But, uh, there's a ma'ayan in saying Tehillim, the whole Tehillim uninterrupted. I just want to finish off this point. I learned three years in Brunoyah and Reb Nissan Nemanov, who was the Mashpia, he would stand in his place. He'd stand with his arm kind of over him, uh, over him, by his forehead, and he would lean against the wall, and he just said the whole Tehillim straight by, by heart. That was a... We saw this every Shabbos Mevarchim. Stood there, whether it was an hour and a half, whatever, just said the whole Tehillim, uh, by heart. Right. Um, someone's pointing, pointing out so- out something. Okay. Mishne Berura says about one Kadesh after groups of Tehillim. Right. Right. So that's, that's what the Rebbe's saying. I mean, Mishne Berura wasn't talking about, uh, about saying the whole of Tehillim. And I just can see the wisdom here of introducing Kadeshim, so that, that's how you get the tiyuv to be there. Okay. Um, right. So that was point number one. Now point number two, question number two, someone asked, he heard that there's such a thing of burning the wicks or the oil from Hanukkah. Why is that different to when it comes to the lulav and the aravos and

16:18 the hachanos? So let's take a look here. This is... The lower quote is from Hilchos Hanukkah, which says, "The leftover oil from Hanukkah," doesn't mean the stuff in the bottle. It means the stuff which you already poured into the lamps, and you had lit the wick, and for some reason, they didn't use up all the oil. Let's say there was a wind or whatever, the burn-- whatever it may be. But you had consecrated that oil for the mitzvah of Hanukkah. Then it's got a certain kedushah to it. You can't use it for anything else. And therefore, You're not gonna use it for lighting. You're not gonna use it for salads. You're going to make a separate fire and burn it on its own. Because it's been designated, been consecrated for the mitzvah. And it goes even further. What happens if it gets mixed up with other oil? Does it ma- a- and can you add more oil to make it bottle besishim? Let's not go in that direction. Meanwhile, we have here that there's a din in Shulchan Aruch that you should burn the oil. And now here we've got in Siman kuf mem he in Hilchos Pesach, where the Alter Rebbe says that those who have a custom to use the aravos from Rashah deRabbe to use them for burning the chametz because something must be done for a mitzvah, used for a mitzvah, should usually be used for another mitzvah. And similarly, to take Ah, I ne- I never noticed this before. I

17:55 always remember just the lulav. It's aravos ha-lulav. So you've got the, the aravos ha-lulav mitzvah, as I say. So they should be used for the baking matzahs. The aravos of the Hachanos HaRabbe is to bital of Gvuras. You smash them, therefore you use them to get rid of the chametz. Fine. Meanwhile, so we see here that there is an opinion of leaving the Aravos till Erev Pesach. And why is, why is Hanukkah different? So the answer is very, very simple. Here on top of the, on, in the screen here from the Tur. Don't leave it for next year's Hanukkah. I mean, if it's consecrated for Hanukkah, next year is also Hanukkah. Because meanwhile, someone might, by mistake, use them for something else because you're leaving it for such a long time, and therefore you may, uh, you may by mistake use it for a salad or for, uh, whatever. And even if you put it in a ‹ foreign language ›, perhaps someone will make a mistake and use it for s-something else, and therefore, ‹ foreign language ›. So this is where the, the simple answer that whereas, uh, the older Hachanus, no one else-- no one's gonna be tempted to use it for anything else. So therefore, it's safe to keep it until Erev Pesach. Whereas the leftover oil of the Menorah that could be by mistake used for something else, and therefore the recommended practice is to burn it, uh, right away after Hanukkah, as you see here in Shulchan Aruch. And

19:24 despite that, I did note in one of these Melachot, they say that the Belz minhag is actually to k-keep it for burning the Chametz. But I actually, I find that a bit surprising where you have a, a, a clear lit din in the Tur n-not to leave it around because of the Hashash. Could be they're talking about burning the leftover wicks. That's, that's one thing. But leftover oil, so we have ‹ foreign language ›. It should be burnt right away. Okay, let's go on to the next question. And the way that it was put to me was a Menorah lighting at a sports arena where you have to remove or put out the Menorah soon after the lighting, does that present a problem re-saying the brochos? Now, I want to, uh, preface and say, generally, I don't like to answer if someone asks a question, what should the other person do? So whoever lights these Menorahs in these sports arenas, I'm sure that they have taken rabbinical counsel, and whatever they're doing is rabbinical guidance. So I'm not addressing them. I'm just looking at the Halakha, and I have no idea what they are actually doing. I, I know that there are such events, but exactly what happens to the Menorah after it's lit in front of these twenty thousand people, what exactly do the Menorah, I don't know. So I'm not really addressing that. I'm just looking at the Halakha. So here's the question. There is a minhag to light the Menorah in Shul.

20:58 Now, this is not written in the Gemara. It's not written in the Rif, not written in, in the Rambam. It's, it's first is mentioned in the Itur, which actually was a contemporary of the Rambam. It-- and it seems to be the public Menorah in Shul was a, a consequence of the fact that Yidden were no longer lighting the Menorah outside, as it's written in the Gemara, ‹ foreign language › because of persecution and, uh, anxiety. And so the public profile of the Menorah had been lost. And in order to make up for that, to compensate for that loss, they started... they introduced lighting a Menorah in Shul. Okay. And the general emphasis is that no one's ‹ foreign language › with a Menorah lit in Shul. So, so here's the question. You light the Menorah in Shul, and then everyone goes on their merry way to, to their homes to light their own Menorah. So does the Menorah in Shul have to burn the shir? The Gemara says, ‹ foreign language ›. So we learn there's a shir. The Menorah has to burn a shir half an hour. So does the Menorah in the Shul have to burn half an hour? And obviously, I'm taking the precedent of the Shul Menorah to a-apply in these public Menorahs in public settings that it's where, where they're coming from. The, the, um, lighting in a public place has got its source in the lighting in Shul. So here's the question. Does lighting in Shul have to lu-

22:40 lu-- last for, for, for half an hour after ‹ foreign language ›? So here you have... This is from the Sefer Nittei Gavriel. And he writes, ‹ foreign language › It's appropriate not to put out the Menorah in Shul until a half an hour after nightfall. There are those who are ‹ foreign language › who are lenient to, to extinguish the Menorah in Shul, even if it hasn't had a half an hour, because, he says, they are ‹ foreign language ›, they com- they compensate for that by the fact that it's lit in the morning. Now, the one who this is from is, uh, this is from the Sefer ‹ foreign language ›, who was a prominent Rav. I think it was Rav Zvi Hoffman. At any rate, he was a prominent Rav in Germany. And it looks like that was their minhag, that they would light the Menorah in Shul, but then everyone went home. So they would put out the Menorah in Sh- in, in-- put out the Menorah before leaving, and then they lit it again for Shacharit. So no one's saying that you can light... Now, in other words, if you're making a brocha, ‹ foreign language ›, then you're seeing it as a mitzvah. If it's a mitzvah, it has to be kosher. And for example, the Menorah, even the beaming one in Manhattan, whatever, made sure it's less than twenty amas high. If it's going to be a mitzvah, it has to be done- Code November, November one eight

24:00 four. If it's a mitzvah, it has to be done properly. So therefore, you have to have half an hour. What you're saying over here is, okay, you're gonna have a half an hour at night, then you'll have a half an hour... You'll make up because you're gonna light it in the, in the morning for halal, et cetera. So-- but no one says you can just light it for five minutes and then s-put it out. There doesn't seem to be any basis for that. Then, um, well, we know that the Rebbe in later years encouraged that the Menorah in Shul, wherever it's not a, a safety hazard, it should be left burning for twenty... the whole, the whole Misles for twenty-four hours. And once the Rebbe came out with that ha'iroah, so then we started using yortzeit candles, and the Menorah actually burns, uh, all the way through till the following day at Mincha. Right. Let's move on. For Shnayim Mikra. So we have a Chabad minhag when it comes to Shnayim Mikra, not only to go through the Sedra twice, Mikra and once Targum, but also to review the Haftara. And this has been the half-- This was in the Hayom Yom this past week, and also in all of the both of those on are, are on the screen. And it says how the Rabbeim would be Ma'aseh Sedra Thursday night. Uh, they would do the first Parsha, f-f-first couple of, um, sed- parts. Then Friday afternoon again, and they would do the Haftara.

25:42 Shabbos morning, they would do again for Shivi. And then he says the following: When you have a Shabbos which has two Haftaros, in other words, when you've got, let's say, a Shabbos . So you've got the week's, the week's Sedra, Haftara, but then it's, it's over, um, it's, it's kind of pushed away because of the Shabbos . So what did they do? So then the-- on Friday, they would do the Haftara of the Sedra. And on Shabbos morning, they would do the Haftara of Shabbos of the... In other words, the Haftara which is actually gonna be read in shul. And so then the same thing is repeated in the Hayom Yom for out of the . And it says, you read that when you do Ma'aseh Sedra, and our Minich is to do Pasuk, Pasuk, Targum, Pasuk, Pasuk, Targum. Other than unlike others who do a whole Parsha and then go back to the Targum. Okay. And then we do the Haftara, and if it's... You may do two Haftaros. If it's Shabbos or when you've got two Sedras combined, so you've got two Haftaros, so you're gonna do both. Very good. So here's the question. Sometimes it's not only one half to extra Haftara. On Shabbos Hanukkah, there are four Haftaros to contend with. It was Shabbos Mekitz, then it's Shabbos Hanukkah. It was also Shabbos and it was Shabbos . So here is the question. When you are doing this Minich or reviewing not only the Sedra, but all the Haftara and also

27:29 the... You have to do the other two Haftaros which are of, of Shabbos and of . No. The, the year when the half-- when the Hayom Yom was published, had only one day, but the Tamuz had two days of and all of the was in Shabbos and based, um, um, and, and all of Tamuz is, is, is Sunday in that year. question is, since he's saying that you have to say both Haftaros. Now, when it happens to be that is Shabbos on Sunday, so we say for Shabbos . And then we do the first and last Pasuk of Shabbos, of and then, yeah. So we say the first and last Pasuk. So why does our Hayom Yom not say that on Shabbos, on E-- when you Ma'aseh Sedra for you should say three Haftaros. The one for whatever it was, Parshas Pinchas, whatever it be, um, um, um, Matos, Ma- whatever it was, and also the Haftaros for, for . So this is something which is, um, Rabbi Ginsburgh has, has raised that question in the Haaretz Kashrus. And yours truly has written in the Siddur, in the HaAretz, the following. There's two... Why were you going through the Haftara? There's one simple reason. In case you're called up to the Torah, you should be able to, uh, may... If you are called up from after, you should know what you're talking about. Yeah. It's, it's, it's useful. By the way, there's an excellent Sefer from Korach, book of Haftaros in English. Really beautiful. Um,

29:22 often read it, uh, Friday night. Very Yishmak, Biurim from Chsidis in English, uh, Sichos, M-m-mamorim, uh, and also, uh, other simple, uh, M-m-meforshim. Sometimes you come to the Haftara, you don't know what you're talking about. This what's it talk- talking about, yeah? It's, uh, useful to go over the Haftara, know what you're gonna say. Story with Rabbi Rashab. He once came to a, a sh- a town. The Rebbe spoke about it in a farbrengen. He came to a town, and they c- they didn't know who he was, but they offered him to do Haftara. He says, "Thank you very much. Yeah, I'll, I'll do it, but give me some time. I have to go." And he went to the next room, and he spent some time, and then he came back. He did the Haftara. So yeah. So this is one reason why you do Haftara by Ma'aseh Sedra is in case you're called up from after, you should know what you're talking about. Then there's another thing. Why-- So why are you doing the one of the Sedra? Why are you doing... Why-- You're not gonna be called up for this. The truth is that the Talmidim saw the value of a certain repertoire of Navi that every Yid should be familiar with. And therefore, the Haftara of that Sedra is important knowledge for you. I, the Mauser, you're not gonna read it in Shul, but still you should refresh yourself. You should be familiar with that, with that Haftara. I understand that Mekitz

30:45 is the rarest Haftara ever lain because it's most years it's coincide with Hanukkah. It's very rare that it doesn't coincide with Hanukkah. Okay, but you still go through the Haftara to be familiar with that material. That is true. But what about and which are not gonna be said? So in Shul, you're gonna lain Haftara of Hanukkah. Mochach Hedes is not going to be said in shul. Neither is Shabbos Rosh Hedes going to be said in shul. Yeah, Chabad we're going to do the first and last pesukim, but overall, we're not going to do those, those haftarots. So it's neither the Haftarot Parshat HaShavua, nor is it the one going to be called up in shul. Therefore, you don't have to go through those haftarots, which are not going to be the neither of the week's sedra, nor the one which is going to be read in shul. If you are, by the way, if you are a candidate for being called up to maftir, yes, you should be familiar, uh, which pesukim and da, da, da. Yeah, you should familiarize yourself. It's, it's, it's a good idea to save yourself, you know, from embarrassing moments. Okay. Um, that's what I have to say about this. Let's move on then to our next question, and that's number... Oh, also, oh, this is, this is, uh, yeah. So i-in a shul somewhere many hundreds of miles away from here, a-- on Shabbos Rosh Chodesh Chanukah, yeah. So we take out three Sifrei Torah, which I presume they

32:12 did. But the seder is that the Sifrei Torah number one, you call up six aliyas. Sefah number two, you call up and you read Rosh Chodesh. And Sefah number three is for Chanukah, which is mafteach. How do you six aliyas? It says in the Gemara, you have seven aliyas. So you go from shishi, you don't stop by shvi, you go away all the way to the end. What happened? The balkana forgot, and he stopped by the, by shvi, and the person who had the honor of shishi said a bracha achron. He said, you know, Hashem al hanes haza and al hanisas. And now shvi is left. Th-They left. There's no takers. So what do you do now? You really-- You, you-- 'cause you have to have the seventh aliyah to be in Rosh Chodesh. So what did he do? He knew that I don't answer the telephone on Shabbos, and ne-neither does he pick up the telephone on Shabbos. So he, uh, but he-- so he-- what he did, he did a hesefer. And then he asked after Shabbos, did he do the right thing? And he's answered, yes, he did the right thing. And let, let's go through a little bit more to explain. Yeah. S- uh, this, this, the, the, uh, should you do a hesefer is only a Lubavitch shul. Because in other communities, you should do a hesefer. What's the big deal to do hesefers? Everyone does. Uh, and most shuls, they, they make hesefers. In Chabad, we don't do hesefers.

33:38 Why not? Why don't Chabad do hesefers? It's also good for crowd maintenance, yeah. They shouldn't be schlepping their Kriya Satora for too long, but that's not the reason. The Semach Seder has a tshuva, I think it's Siman Lamed He. The question is the following: Why does this gentleman who said brachas in the morning, he said Birchas HaTorah, now he goes up to the bimah and he's saying a bracha again. What, what, what, what, what's the occasion? Well, back in the day, whoever we called up, he would lain. So it's a privilege to stand in front of the tzibur and to lain from the Torah. Privilege. Oh, you make a bracha around that privilege. But you're standing there and, uh, perhaps you're saying quietly along with the balkana. What are you doing? Why are you, why are you making a bracha? For the privilege of standing and mu-mu-mumbling quietly along with the ba-balkana. What privilege is that? So Semach Seder brings from a Sefer Ma'asas Binyomin the following. Imagine a community where there's only one person who's literate. There's only one person can read from the Torah. All the rest, fine Jews, but they, they're not able to read from the Torah. So the halacha is the following. Now this, this one scholar, he's gonna be Olé HaTorah, Rishon, finish, bracha. Sheni, Yaamod, Sheni. He goes read Sheni bracha before and after. Shelishi, bracha a-a-after. He has seven aliyas because he's the only one who can read. So he has seven aliyas. This is before the

35:21 ma-- you know, giving out to other people. You have to-- The only, only one who can read, so he has seven aliyas. So imagine this, this, uh, this scholar, he's had seven aliyas. He's, you know, very nice, but I'd like to have a hesefer. I've had seven aliyas this morning. I'd li-- I'd like to give myself a hesefer, which is ridiculous, you know. The whole thing of making s-s-seven aliyas, one person already seems to be, um, a bit funny. You're going seven ali-- an extra hesefer. On that basis, so the Semach Seder says, "When I had an aliyah this morning," I had an aliyah because it's soon my birthday. So as you know. Um, so I had an aliyah. Why do you make a bracha? Because the balkana is lainig, and I am saying the bracha for the balkana. Okay. So compare-- But that's, that's why we don't do hesefers. Basically because of this Ma'asas Binyomin, and that's how it's written in Sefer Minhogim, we don't do hesefers. So now, here's a different scenario. It wasn't Shabbos Rosh Chodesh Chanukah. It was, it was Rosh Chode- Chan-- it was Rosh Chodesh Teves. Every year, Rosh Chodesh Teves, in weekday, we take out two Sifrei Torah, and normally on a Rosh Chodesh, we do the following. The first part of the Kriya Satora is divided into three, and the V'Rosh Chodeschem is for number four. But Sha- when it's Chanukah, so then number four is gonna be the second Sifrei Torah. So we divide the Kriya,

36:54 the first Kriya, we divide into three rather than into four. Now, what happened if in this shul they called up on Rosh Chodesh, uh, uh, um, Teves, they called up three aliyas till V'Rosh Chodeshem, like every other Rosh Chodesh. And now V'Rosh Chodeshem is left unmanned. What are you gonna do now? It's a very similar question. So here the Meforshim say, um, Malachim, Sefer, I think Zorya, he says, "You know what? Although generally there's a rule..." Yeah, Mishna says you can do hishofus on Shabbos. Mishna says you can do on Yom Tov also. But even Ashkenaz don't do hi- hi- hishofus on Yom Tov as far as they know. But Rosh Chodesh in the weekday, you cannot do hishofus. Um, yeah. This is the Mishna Megillah. And he says, "But you cannot leave the without a m- m- bracha before and after." And you can't lean. You can't do a Kriyat HaTorah without brachos. Don't work. Therefore, they say, we're going to be doing here, we're gonna p- override the and we're gonna call up for a fourth gentleman and the sh- the second will be Hamish. It's not the only place. There's also... I, I looked through it. I couldn't find now. I've seen also about a case with a chassan, et cetera, of making a fourth aliyah even, even on a weekday. So there... It's not totally unheard of to have an extra aliyah. So just like there to leave the without an is not on, and so you have to give an

38:33 aliyah to someone. So you call up extra one despite the . How much more so on a regular Shabbos where, I mean, now then you are allowed to make hishofus, so you make a hishofa, and that's where he did the right thing, to call up a, a seventh person, and the eighth person was Rosh Chodesh, and then the ninth person had Mafteir. Okay, fine. I just wanted to, to support this and say the following. You know, they start saying, very cons- conscientious. The Alter Rebbe says the following, "If you're middle of putting on tefillin and you hear Kaddish between Shaliach and Shalosh, do you interrupt to say Amen Sh'merabbo? And if you do say Amen Sh'merabbo, you're gonna have to say a second bracha on the Shalosh." Says Shechinach, the Alter Rebbe says you shouldn't interrupt. And the siddur says he should interrupt. Why? Shechinach is going to go to Ashkenaz, where he-- where you're under sh- Normally, you make one bracha shali- on the shaliach, and then a mitzvah tefillin on the shalosh. If you interrupt, you're gonna have to say two brachos on the shalosh. So in order to avoid having to make an unnecessary bracha, so the Shechinach, the Alter Rebbe says, "Don't answer Amen Sh'merabbo. Avoid saying an extra bracha and causing an unnecessary bracha." But in the siddur where he says, "Don't make a bracha, a mitzvah tefillin on the shalosh." But he says, as far as it comes to now with, with, uh, with Amen Sh'merabbo, answer Amen Sh'merabbo.

40:04 Ah, you're gonna cause an extra bracha, but there are fine Jews out there who makes extra-- they make that bracha every day. I don't know how you say in English. But that'll come, uh, like, that you'll answer Amen Sh'merabbo, and you'll say, Shalosh. So what? Right. It's, it's okay. So I'm just seeing here that when... Although we can... Kind of a policy. Although generally, we would say, "Don't say an extra bracha. Don't call up an hishofus." But when you are in a predicament, you can rely on there's plenty of fine Yidden out there who are doing this, and they're also, uh, they're also gonna get Gan Eden. Don't worry. So Okay. Um, no one's writing in how you say in, in English. But fine. Let's move on. Um, right. So now I wanna share-- go on to a topic which may be more relevant for Tu Bishvat, but probably not. Okay. So this is about saying a bracha, eating a, a fruit, let's say one raisin. Now, on one grape. So here you are entering into a question. There's a story in Yerushalmi that a Rebbe Yochanan, someone sees Rebbe Yochanan took one olive, and he ate the olive, made a bracha, made-- ate the olive, and then he said a Bracha Acharonah. So the, the onlooker said, "I mean, why do you make a Bracha Acharonah on a single olive?" So he said-- Rebbe Yochanan says, "It's a totally... It's a, a full creation." Well, I'm not sure what the right word is

41:49 for . So that's in Yerushalmi, the story in the Gemara in Yerushalmi. Then there's a dilemma whether that is also, uh, followed by the Bavli, whether this idea that when you have a single grape or a single olive or a single grain of a pomegranate or a single segment of a, of a, of a tangerine, and so on. If you have a single-- Each one of that is a, is a... Yes, in a pomegranate, you've got proverbially six hundred odd, um, units. If you have one of those units, it's a . If you have one of those, so then you're gonna get into a dilemma. Do you say a Bracha Acharonah or not? So what does it say in Shechinach? When you eat grapes, make sure you have a kazais. By the way, talking about raisins, depending on how big they are, they are, but it's unusual for a person to have a kazais of raisins in one go. It's quite sweet, et cetera. So there is this thing of not having a, a, uh, a whole, let's say, nuts. A whole... You want to eat nuts only if you're going to have a kazais. But otherwise, you're gonna get into bracha. Are you gonna make a Bracha Acharonah or not? If you're having-- If you're gonna say bone of fishes in any ways because you're having a drink or something, and you're gonna have a... So you're gonna make it, then that's not a shailah The shail is only when you're having just on

43:25 its own, just one nut, or even two nuts. Two nuts is less than a kazais. How big is a kazais? Think about the size of the small cups, which Mashke, before the breweries invested in making bigger cups. Now you go to Fabrengens, the cups are two ounces. Like this, they sell more whiskey, yeah? But Amol used to be smaller cups, yeah? So those are one fluid ounce. That's the size of a kazais. Think of also a matchbox. Bryant and May, average contents, 42 matches. So that kind of matchbox is approximately a kazais. Okay. Here's an interesting question. I hazarded this over yesterday. I do a rehearsal here on a Friday night. If a person's eaten one raisin, he did the wrong thing because he's now put himself in predicament that he's maybe have to do a brocha chreina and he can't. Can he have a second raisin? I mean, he's in predicament anyway, yeah? So no, no, no, another one. Oh, no, no, you cannot. So Rebbe Delvais tells me that, I said it over the name of Rav Padver. Rebbe Delvais tells me that actually he suggested it to Rav Padver to say the following. When you eat a kazais of cake, you have a chiv brocha chreina. You eat another kazais cake, you also have another chiv brocha chreina. You eat a third kazais, you have a third chiv brocha chreina. It happens to be you cover them all in one brocha chreina because they're all the same thing. But it doesn't mean,

45:13 oh, that, yeah, it's each one which you're eating, you're causing a new chiv and you're not going to be able to address it. All right. So this is what we're seeing over here, that to avoid having a fruit, a whole unit, which is less than a kazais. Now, what happens if you, let's say you have a nut and before you eat it, you break it in half. So you didn't eat a whole nut in one go, you ate it in two halves. Does that solve your problem? So you can see here on the lower right, this is from Piskid Shuvus. He says it's only if at the time of the brocha, the fruit was intact. But if before the brocha, you had broken it in half, then that's not called shole. And I'm going to pick a fight with this fellow because the Alter Rebbe says, The definition of shole is if it was served shole. Let's back. So the Alter Rebbe is saying here that when do you call it a beria? When it was served shole. Whether you broke it before you ate it, it doesn't matter. It was brought shole. And this loshon of the Alter Rebbe is actually the loshon of the Rosh. So the defining moment of being a beria is whether it was served shole. Interestingly, the Alter Rebbe published, before he published the Siddur, before he published the Seidah Birchas Ananin of the Siddur, he published around the time of the Tanya, perhaps a little earlier. He published

47:12 a Luach Birchas Ananin that was printed and we have copies of it. Now it's the back of the Shechinoruch in Chelek Aleph. In the Luach Birchas, so the Alter Rebbe had written Birchas Ananin three times. In the Shechinoruch, Luach Birchas Ananin and Seidah Birchas Ananin. That latter two he's printed Becha'yov. In the Luach, he writes He says it's only if he ate it whole. So this is, so we got, it looks like we got three positions here. The Luach and this other Sefer Piskid Shuvus and the Alter Rebbe in the Siddur. And it seems to be the defining moment according to the Alter Rebbe is Huva L'Fonov. So breaking the nut in half whilst it's on the table doesn't help. Just let's step back a little bit. I didn't research this too much. This concept of beria. Where did it come from? So we have this. One area is beria is not bottle. You learn Yiradeia, where is it? Seven Kuf, Kuf Gimmel, somewhere around there, perhaps a little earlier. That if, that's the whole worry about bugs. Why are we so obsessed with bugs in letters and in, why don't you say it's bottle? And the answer is a whole creature will not be bottle. So there's no beetle. If, let's say, here's an interesting thing. Can you buy blackberry jam? Now blackberries are heavily infested. So we're not allowed to eat blackberries. Can I take blackberries and put them through a puree to make them into puree? And then the bugs there will

49:17 be macerated. They'll become, they'll no longer beria. They become bottle. I'm not allowed. Not allowed to because the concept of You're not allowed to take a Easter, like you're not allowed to take a piece of chazer and throw it into your chole and say bottle beshishim. And the same thing, you cannot take bugs and macerate. But if, what's their name? Hartwell and Bouse or whatever. If they take blackberries and they macerate them and they make into jam, then I'm allowed to buy it. So a Jew cannot make blackberry jam, but you're allowed to buy a blackberry jam from a goysha manufacturer, of course, with the hechsher, et cetera. Okay. So that's one area where you have the concept of beria. Beria ain't a betail. Another thing is when it comes to malkus. If a person eats chazer and there's eight have warned him, you know, eat that, you're going to get malkus. I don't care." Eats his bit, eats a kazais. They brought him to Beth Din, they give him malchus, thirty-nine lashes, if he can han-handle it. What happens if it's, uh, no, it's one small worm, but a whole worm. A whole worm, he swallows it, he, he gets malchus. Why? It's a barrier. He... A whole, a whole fly. And he ate it, you know, of course, with the Hasro, et cetera, he gets malchus. So because a barrier, a-- So the Chareid in the din of malchus, the moment which is really relevant is the moment of, of eating. So why

50:54 does it make a difference hu v'lo fano or not? So I, I don't really know. I'm not sure. Or perhaps the, perhaps the Hashivas is, it was you saw a whole thing, hu v'lo fano. But really, I don't understand this third svara to say depends when it was whole. The time of the bracha seems to be irrelevant to me. We're talking about bracha achrona. Why is-- What's it matter whether it was shalem at the time of the bracha or not shalem? I don't really understand. Okay, um, r- there's room for more, more homework on this. Okay, let's move... Ah, right. One more thing. Let's say you had two raisins, but you also had the gezayis of mezonus. No, and you're going to say in any case, ala michya. So should you say, ala michya val kolov, val eitz val pri eitz? So in case you have to make a bracha achrona on the, on the raisins you're in-- you covered. So I mentioned in passing that you can do that. So someone commented to me that it's not a-- not so poshut. So let's take a look. This is the end of Siman Reish Ches, which is missing the Al Trei Meshech Uchnov unfortunately. Lo yichra lasof vekshum tresef b'birchas meain sholosh afar b'shei meiz shem Shama malchus. You have a doubt, don't throw in the doubt into your bracha meain sholosh, even though you're making it in any case. Even though you're not gonna add an extra Hashem's name or anything, you don't incorporate

52:22 mikztah ashofek, which seems to be contradictory to what I just said. So I'm going to tell you why and where that is not a stira. Here he's talking about you had a drink, and you're not sure if it is wine or it isn't wine. Hello. If it's wine, you have to make ala, ala gefen val ge-pri gefen. But if it's not wine and you mention gefen, it doesn't belong here. So it's gonna be a foreign thing which doesn't belong in the, in the, in the bracha. Don't mention it. You're not sure whether it belongs, don't-- doesn't belong, don't say it. But here, you're having... And the Mishnah Berurah says, "Mashal, you have fruit, and you're not sure whether they are peshira samino or not." So he says, "Say ala peres." It's, it's not, not a kesh-- not a sheker. You had peres. If it wasn't peshira samino, it was... It's still a peres. How much more so, let's say, you had a bit of wine. And by, by the way, with wine, there's a, there's a svara that with a kazais, you have to make a bracha achrona. You had a-- You didn't have a kaza-- You had more than a kazais, you had less than a revi'it. So you have a sofek chativ. So there you do incorporate it. So again, here where the Shech Uchnov says, "Don't incorporate ala sofek m'tub haSades," he says, "That's when it could be that it doesn't belong here at all." But when it's not gonna be a,

53:45 um, it's not gonna be an in-intruder, it does belong here. It may not be called for, but it may n-not... It's not gonna be, uh... So when, when you, when you had mezonus and you say ala peres, it's not a sheker. You had peres. You had two raisins. So then you should incorporate them. Okay, let's move on. Before we get to this very tasty, um, bread and butter pudding, which, um, I'm-- I was educated to know what it is exactly. Um, so before that, a frequent question. Someone asks, "If bread was baked in a ben yomi moji meaty oven, can that bread be eaten with butter?" So generally, I don't like this type of stuff. Milk is here, meat is here, and mish nisht. But I actually, I had a shailah b-just while on, on, on, on Friday morning sitting the Beis HaLerav. A woman called up. Her fleishig oven is broken, and she made a cheesecake in a milchig oven, and she wants to also bake some garlic to serve at the Shab- the Shabbos table, which is a fleishig meal. Will the garlic become, become, uh, milchig to the degree that she can't serve it at the, at the, at the fleishig meal? So the, so the, uh, I'm just giving a bit of sympathy to the situation. It's not some hefkedes. Normally, she would do it in a fleishig oven. She doesn't have a fleishig oven. I said, "It's okay." So here we're back to our question. She had... This morning had

55:21 baked, had baked, uh, a meatloaf, and now baked bread. Is that bread allowed to have with butter? Next thing is we're gonna have hot and hot cheese and pizza with them. So I wasn't, I wasn't keen, but, uh, I did look it up, and I saw that if it's bread, then the bread does not become fleishig. And that is because bread doesn't give off much vapor. If it had been something like a cake or something more juicy, then being in a ben yomi meaty oven, we would deal with it. We'd consider it fleishig. But because it's, uh, because it's a lean food which doesn't cause a lot of, uh, vapor, that's what they say for Sefer Piskei Machshavot. He writes that it is okay. So it's not a good idea. I wouldn't recommend it, but, uh, I did have to admit that it is, it is permitted if necessary. So now let's get to our bread and butter pudding. So for... See, I was brought up with, uh, you know, Russian foods, uh, a few Russian words here and there. But I never, I never knew what bread and butter pudding is. So I had to go to Google and learn, uh, what's, what's . And so it's a say there of taking these br- they're like slices of bread and pasting them with butter. And then you put them in a, in a, in a baking dish. And then you also take milk. First you mix eggs and sugar, I think, and then you

57:02 pour in milk, and then you drench the bread with the milk, which is sweetened with the sugar and egg. And then you put it in the oven for an hour. And so now you have it. And, and it looks like it's very good for those who are short on calories. It's very helpful if you need to boost your calorie intake. Um, so now what is the berakhah on this? So the simple answer is it remains ha motzi. For bread to become-- to be reduced to mezonot, it's only if it's gonna become mushy to the point that the water turns white, it's gonna be mushy, and then it becomes me-mezonot. But here the bread is, it looks exactly the same. Uh, they say, it, it remains ha motzi. Just, uh, since it's Motzei Shabbos and you ask us for stories. So uh, who was in my times, he was ninety. From the first Temimim. He lived in the yeshiva in Bnei Brak together with his son, Rabbi Yosef, who was about seventy. You have to have mezonot for after dawn. So how do you get mezonot for after dawn? So Rabbi Yosef would take the friend's bread, the baguette, soak them overnight, and the next morning, mezonot. They had mezonot for after dawn. This is how these two, uh, single elderly men had mezonot for after dawn. Right. Um, what else do we have here? That's the berakhah. All right. About the next question. Okay, so this is where you have the halakhah, that if it's

58:29 retained the , it remains ha motzi. Okay. Two more things. One is, um, if a man wants to put on Rabbeinu Tam's just ad hoc. Here is the thing. Now it's fifty years since the Rebbe launched the union of Rabbeinu Tam's, shluchim throughout, uh, everyone who's... So the Rebbe, the Rebbe made a condition. You have to have your own private tefillin not to skip. And, uh, whenever people asked, it was something which was important by the Rebbe that you should, you shouldn't have to skip a day. And you could ask, "Why not?" You know, what's . Meanwhile, you've gained. He-- meanwhile, today's put on tefillin. In fact, another day he won't be able to. So I don't have a clear answer. But I've gone through this idea before. The following. That when you... They said when there's a chiyuv, then you do it whatever you can. When it's a hidur mitzvah, you do it properly. If not, . You're doing a... Don't... If you're doing it as a hidur mitzvah, go all the way. Right. So a totally different, um, uh, example. Does a men's mikveh need to be, um, made with kashrut with ma'in-- with, with, with meik shalom? You don't have to go to a mikveh. Going to a-- A man going to mikveh is with, with a ma'ayen shalom. But you're going to mikveh is also hidur mitzvah. So ma-- to do a hidur mitzvah, go all the way. What's a hidur mitzvah? You, you don't cut corners in a hidur mitzvah.

1:00:02 And so- In Aubervilliers. Pardon? In Aubervilliers. Yeah. There was a mikveh for all this came. I know Label, Label Edelman. I don't remember what the other's name is. Yeah. It was a bathtub. Good. Just a bathtub. Good. It's a say there. I, I... What I can tell you is the vi-- besides Aubervilliers, there are hundreds of men's mikvehs around the world. Yeah, because you could. And, and, and they have spent another few thousand dollars on each one to make sure it has meik shalom. So what the, the refugees in Aubervilliers didn't manage to do fifty years ago, good Aubervilliers. I'm sure in Aubervilliers today there's a college, there's a proper mikveh there. Okay. Right. Yeah. Okay. So one last thing. I'm going to, um, those who are at the today will hear Hazora. But today's . See, I-- The last-- Now, question number ten was a question mark, and it was waiting for what was gonna be the question. So here's the question. In for today, it says the shiyur to be exempted from , from being, um, kicked around in the grave, is that you spend one-sixth of the twenty-four hours saying . So I asked two questions. Number one, where does this come from? The number-- This, this, uh, cheshbon. And number two, what's the, what's the svara? So the first question, I don't have the answer yet, but I'm gonna suggest the following. I don't know whether I did-- One, share this with you and then the other shiyur or not. The

1:01:31 following. There's a certain-- There's a ratio of one to six, which is significant in halakhah. You have the one to six. For example, if wine is diluted with six parts of water to one part of wine, it's no longer . In the dinim of yayin nesech, if wine was diluted with six parts of water, no longer yayin nesech. Then you have in the din of kedey achilas pras, that if you have mezonos, if you have flour, wheat flour mixed in with other ingredients. So if it's- One to six, it's the-- then, then it still has its dominance. It's a mezaynes. If it's one to seven, it loses its dominance. So I'm, I'm, I'm, I'm not b-um, being so consistent with one to seven or one to s-- one against five or one against six. But vierach this shit. So you have here another. Then you have the union of the Gabe Oinoi. If you're overcharged or you're underpaid. They also have a ratio. If it's a shtus, shtus till a shtus. Shtus is spelt there, shin, tof, vav, tof. Up till a sixth, mechila. If it's more than a sixth, then it's Bital Mechach, et cetera. It's a Oinoi, Bital Mechach, different levels. So you see here that, that up till... If it's less than one-sixth, it's negligible. If it is a sixth or more, then it dominates. That's why, uh, the whole thing becomes mezaynes, and the whole thing is yayin. And so now we have here a shir of one-sixth of the day.

1:03:13 So if one-sixth of the day is Ois Uzetoir, so then that dominates the whole day is considered a day of toir, of Ois Uzetoir. Nu, so now I went on to a, a very going on, uh, so Hem Shiklosse. So it says in the Berashi brings you Chumish that for two generations, B'nei, B'nei, Vedait Elavonecha U'neevonecha, and you have Ad Kan Rachmei HaAv Ha'Ben for Ad Shelisha Deides. For the third generation is Rachmei HaAv Ha'Ben. Fourth generation is not the same. So what's-- why-- what's the difference? So I said the following, that the, your child, you've got fifty percent stake. Your grandchild, you've got twenty-five percent. You've got... Yeah, you're one against three. Your great-grandchild, you're one against another seven. So you're, you're, you're, you're, you're a small player in, in, in there. So this was my theory. And then, but then I was, I was looking up about Beriah last night. Then I, I reminded I saw a reference to the Sefer Nefesh Chaya, which this is gonna finish. The Sefer Nefesh Chaya is written by Rebbe Reuven Margolis. Those who are worried about them over time, so I'm, I'm asking mechila. Uh, you can... You-- And you're ready to, you know, you want to go, you can go. It's okay. But if you're comfortable and you want to follow. So here, the Sefer Nefesh Chaya, Rebbe Reuven Margolis, a book in Yiflo, and he writes the following. Talking in here, Siman Nun Gimel in, in Yichai, talking about, um, chazan and meyuchas. If

1:04:45 there's some, if there's some, you know, uh, nasty history in the family, how long does that, how many generations does that blemish remain? So he brings it, it lasts for three generations. After three generations, forget about it. And so then... And he, he, he, um... And there, there you also see if the Torah is kept to three generations, the Emushim Bizarcho, Emzer Zarcho, et cetera. So then you have three generations becomes a, a, uh, a, it's a, it's a strong unit. Okay. So then when he mentions the Rachmei HaAv Ha'Ben, but then this doesn't c-c-connect with the union of Bital Bashishim, et cetera. You know, which I'm using here, the Bital Bish-Bish-Bi-Bishe-Bishesh. But then he brings here, in addition to up till three generations, there's also up till ten generations. And he brings a couple of sources which says up till generation, ten generations, there's still a connection. I mentioned by the Fabrengen that it says in the Gemara that Rebbe Elise Ben Azaryu, tenth generation from Ezra HaSofer, and he had a facial resemblance. And you have here, um, so he brings here from the Vilna Gaon, who was brilliant in maths. And he says like this. First generation, you have fifty percent. Then second generation, you have a quarter. Third generation, you have an eighth. In fourth generation, you have one in sixteen. Se- fifth generation, you're one in thirty-two. Sixth generation, you're one in si-sixty-four. Seventh generation, you're one in one twenty-eight. Eighth generation, you're one in two fifty-six. Ninth generation, you're

1:06:30 one in five hundred and twelve. Tenth generation, you are one in one thousand and twenty-four. And there's a rule that although Berio is Einer BeTeilo, so I'm connecting to the earlier part of the shir, but there is a Yerushalmi in Trumas which says that a Berio is Botul BeElef, which, uh, el-elsewhere they say that the, um, the Kraiso Plaisir, the Reuvenison Eibershitz, say he said that you can be a little bit lenient with the bug stories if it's one in a thousand, because a Berio is Botul BeElef. So then you have here that the Vilna Gaon is using this idea of Bital to also as far as generations. So this is a Psastikal Smach. So the Kitzur, the, to this idea of bringing in the Cheshbon HaDeides also regarding the significance of one in eight, et cetera, one in six. And that Iker, we should see B'Koriv V'Hakitzu V'Ranenu, Sheich Neofor, and Al HaTzadikim, Berishom, Rebbe Berishom. And we should go to Geulah Amitis V'Hashlema, as it says in the Forshim, that there are, in so many places, that there are Yechides Geulah who come up to Tchiyas HaMeisim sooner than the rest. The Moshe V'Ar Nimohim, Mor Nimoh. And so we should see this B'Koriv Mamish. Tonight is Motzei Shabbos, El Yom V'Has Geulah, Sh'Telus V'Besuras HaGeulah, Ot Ot Kot Moshiach B'Mehera V'Yomeinu Mamish. Hagat Havach. Hagat Havach. Hagat Havach. Hagat Havach.