ויחי תשפ״ו

00:03 Speaker 1 Welcome to tonight's Shiur, um, Parashat Chazzak. Parashat HaChai Chazzak. So I will share with you a, a story, but first, first we'll deal with the first question. So someone asked me, it's not a question Halacha, but I did look around to find some sources. So when after the Mabul, then takes time until finally the, uh, Tevah settles on Har Ararat, and then Noach and his family exit the Tevah, then N-Noach builds a Mizbeach. He builds a Mizbeach and offers... He understands from the fact that Hashem told him to take from the, the Behema Tahora, from the kosher animals. To take s-um, extra. So he understood he brings a mis-- extra bring a Korban. Where did this Mizbeach happen? Where was, where was this offering taking place? So you could think it was just by Har Ararate. But it says here in the Targum Yonason. So you have Targum Onkelos, so it's more literal. Targum Yonason is more, um, uh, generous with e-additional explanations. So Noach builds a Mizbeach. This is the same Mizbeach which was built by Adam. When he was, uh, dri-um, banished. From the Garden of Eden. And it was there that Adam HaRishon offered a Korban. We learned from a passage in Tehillim. It's actually the same altar was used to Kayin, by Kayin and Hevel for their offerings. When the waters of the flood receded. Itzad. I think Itzad means it became... It was got ruined. And Noach now rebuilt it. And he took from all the kosher species. And from

02:33 Speaker 1 the kosher birds. Animals and birds. And he offered four, probably four of each species. That's what it... I, I'm understanding. So meanwhile, what we have here is the location of this Mizbeach is not near Ararat. Ararat is somewhere in Kurdistan. To Ricardo. And from Kurdistan to come down to Eretz Yisrael, it's, uh, probably a few hundred miles. So the, the question was put to me, how did Noach get down from... With, with all these, the animals and the f-with the food and the equipment. He says, "How did he... Had to have wagons. How did he get wagons?" And, um, okay. So before we go into responding to that, we have here the Pirush Radak, who says that possibly Mizbeach was in the Mount Ararat, where the Tevah rested. Possibly the A- Tevah itself moved to somewhere, sl-slid to somewhere lower and that's where Noach, or it actually Noach went elsewhere. And then he brings from Drash that it was So, and this we know in the Rambam, in beginning of Perek Beis of Hilchot Beit Habechira, he identifies that the Mizbeach is on the site where Noach, uh, built his-- gave his offering. So we're dealing now with the geographical, the logistics. How did Noach get from Ararat till, till, Jerusalem. So... And, and, and the few-- there's a few questions here. He had food in the Tevah and in the Tevah all the animals of prey behaved, um, in a way that they did not prey. They did not kill any other animals. So

04:43 Speaker 1 they must have lived on, on veget-vegetarian stuff. When they left the Tevah, how did they, how did they survive? How did these animals live when they left the Tevah? When they-- till they got back, till what-- until the kind of the supply of other a-animals were kind of replenished, that they should be able to have their, uh, their prey. So it must have taken some time. So it's possible that they actually, yes, that they, that they continued eating vegetarian stuff. And when they came out of the Tevah, then it says right after this Pasuk: There was So the seasons came back into play. So these, so these animals probably made their way back to their natural habitat. So I'm not so worried about that. How did they get down from Har Ararat? Now, what's interesting is that there's no mention of use of wagons earlier on in the Torah. When Eliezer travels, he travels with camels, ten camels. When Yaakov returns from Laban territory back to Canaan, he also, he uses camels. When the Yishvotim go down to Mitzrayim to get provisions, they are using donkeys. The first mention of wagons is when Yosef tells Paro that his brothers are dead. And so then Paro says, send them wagons. So this is the first mention of wagons. So let's finish off this point. Noach did not use wagons. He didn't need to build wagons. And the way he probably used the animals which were able to carry packs. And he had probably the packs of

06:45 Speaker 1 food which he could take with him. It doesn't. So the only thing is that it wasn't right after the end of the marvel. Till he got to Yerushalayim, it must have taken a good few weeks. Fine. And this. And where was all his equipment, yeah? As if to say he had all of this, you know, washing machines and drying machines and machine tools. They were in a very simple life. Clothing. How many sets of clothing did they have? Where did they work? They lived very simple. So I'm not too worried about that. And they could manage to deal with all of this stuff en route also. Just as a question of time, Hashem obviously did not want them to stay on, in Kurdistan, on top of the mountain. And the most welcoming location would be obviously Eretz Yisrael for the simple reason that it was the only region which was not ravaged by the flood. We have learned from a passage, Eretz Yisrael Tuha Rabbeim Zah, that although the flood waters may well have spilt over into Eretz Yisrael, but the underground springs which came up everywhere else, they didn't happen in Eretz Yisrael. And so the destruction which took place elsewhere did not take place in Eretz Yisrael. And therefore, it makes sense it was the most welcoming place. And so he made his way there. How did he know? I don't know. Perhaps the same birds with the olives and leaves, etc. So he got his news that over there there's a place

08:27 Speaker 1 that's a welcoming place. Right. So coming back to the wagons, though. So I'm not so worried. It took him time. It took time. It took a few weeks. Okay, fine. So elsewhere in Torah Shlomo, it brings that the Mizbeach, which had been built by Adom Harishon, had been destroyed to some degree, which also it says over here was damaged by the flood, which is a little bit interesting, contradicting what I just said. Okay, fine. But then Okay. So now I'm looking at the wagons. When Yaakov Avinu, closer to our parasha, when Yaakov Avinu sees the wagons, so then And he remembers the last learning session which he had had with Yosef. And that was about Egel Arufo. And that's the story about someone who I've heard a person was, a body was found dead. And the obvious accusation is, why did the people of the town not take care of him? So therefore, there's a whole business of taking a calf and chopping off its head and saying For neglect of looking after wayfarers. So Yaakov had learned this halacha because Yosef was being sent on a journey. So Yaakov had sent, learned with him the halacha of That when you have a guest, a wayfarer, you should provide them with food and accompany them on the beginning of their journey, which possibly he did. So then Yaakov sees the agolis. And he remembers Egel Arufo agolis. It's a difference of 20 years, but fine. What bothers me is a little, what made Yaakov, if,

10:30 Speaker 1 according to what I'm suggesting, that wagons were a new innovation, who gave them the name agolis? Why did Yaakov call them an agolo? Oh, agolo, Egel, Egel Arufo. What made the association? Because when it comes to a natural species So then, or the Morician gave them the names. But when it comes to a wagon, who gave the name, who made the name wagon? It's a convention. Someone gave it the name. So that I don't know. Meanwhile, I looked up in, there's a sefer called Sefer Asheroshim of Radak, where he, under the entry of Egel, so you've got various meanings of this charish. And he suggests that the name agolo comes because they used to build their carriages round. If you see old pictures of chariots, they would be round. I don't understand why he has to say such a pshat. I would say the amazing invention of a wagon is that it's got round wheels. The fact that it's able to proceed over flat land easily is because it's got round wheels. So call it agolo because of the round wheels. So I don't know why he doesn't say that. Fine. Right. So now, as I said, I'm going to tell you a story. And that is That there's a story of, with the Rebbe Rashab and a couple of Hasidim who had some kind of dispute. They were, um, uh, l- uh, wood merchants, timber merchants. And the Rebbe Rashab asked Shmuel Gorari to make a, to s- hear them out, and then he

12:33 Speaker 1 wants him to write up his psak, and he wants to see the psak. I'm afraid this, this is gonna be lost on those who don't understand Kabbalah language, but never mind. So then he writes up his psak about the logs, these logs, this, and he writes the, the logs, he calls them... How do you call logs? We would say . He calls them igulim. So the Rebbe, so he's, the Re-- then he presents his psak, his write-up of the psak, and the Rebbe reads igulim. What's igulim? Not igulim. Why are they igulim? Says, "I'll say igulim. I'll say igulim, but where is yoysher?" In Kabbalah, you have a language, igulim, shari igulim ve'yoysher. So you're talking all about the igulim. Where's your yoysher? See, he, uh... Looks like the Rebbe wasn't so impressed with the yoysher of the psak, which Shmuel Gorari had, uh, suggested. Okay, um, fine. „Lomei geen vaiiter.“ So here's a question about sleeping with a tallit cotton. Now, this is not unanimous. You should know that, uh, Be-be-Hasidim, by Chabad Hasidim especially, there's a strong emphasis to sleep with a tallit cotton. It says in the Arizal, even Hilchot Sukkah talks about sleeping with a tallit cotton. But, um, there are those who don't. The raya for the Arizal is the whole story that, oh, David HaMelech once was in the Merchatz, and he said, "„Oi li shani,“" he's, he's naked without any mitzvah. Then he remembered he has the bris mila. Then he says, „Soso nichelem rosecha kemei sholosh.“ If

14:14 Speaker 1 he didn't wear a tallit cotton at night, so why wasn't he also, uh, having the same problems every night? L'maai, he slept with a tallit cotton. I'll tell you that from the Arizal. The question is that a „beged laylo” with chayei is potter from tzitzit. So let's... The Gemara says there's machloket with a tall-- tzitzit is a mitzvah asat seishas man geramo, ein as man geramo. And if he says mitzvah asat seishas man geramo, so there's two ways of saying. One is the approach of Rashi and the Rambam, that any garment which you wear during the day, if it's got s- four corners, has to have tzitzit. Wear the same garment at night, it doesn't need to have tzitzit. Tosfos learns, Tosfos learns that a „beged yom,“ if the garment is a „beged yom,“ even if you're wearing it balaila, it's chayei of a tzitzit. And by the same argument, if it's a „beged laylo,“ even if you wear it d- by, by day, it's potur min ha-tzitzit. I must share with you our, the late Rav Moshe Katzneelbogen. When he, uh, came out of Russia, I remember when he came out, it was around nineteen seventy. But then he went off, he had a brother in Cleveland, and his brother bought him, uh, b-bought him a pair of pajamas. He's never heard of pajamas in Russia. His brother told him, "In America, the minhag is at night you wear pajamas." Okay, fine. Come on, so he'll buy him a pair of pajamas. Fine. So

15:50 Speaker 1 a-a-about nine PM, some visitors knocked at the door. I heard this from Rav Moshe. So, uh, some visitors knocked at the door. They heard a Yid came from Russia, a big talmid chacham. They'd love to see him. It was about nine PM. Fine. So Rav Zalman knocks on Rav Moshe's door. He says, "Can you find a pair of matching yarkov for this?" He says, "Sure, no problem." He comes out with his pajamas. So, um, he, he understood it's a „beged laylo“ in America. By night, you wear pajamas. He didn't realize it means after when you go to sleep. Rabbonim, so you have a „beged laylo.“ It's a „beged hamiyuchad laylo.“ So the equivalent, if you wear it by yom, it's also potur min ha-tzitzit. But if it's, so the „beged miyuchad laylo,“ so if you have a t- a t- a pair of tzitzit which you wear only at night, so then, according to the Rambam, you're not doing a mitzvah. Now, according to Tosfos, you're not doing a mitzvah because it's a „beged laylo.“ So how do you deal with this? Now, I've got on the top here from the Tzemach Tzedek. Now, this is Tzedek in Tzemach Tzedek in Piskei Dinim. Zeh ha'geshmake shtikl. This is, uh, I spent, uh, an hour perhaps on Sh- on Friday going through this shtikl, Tzemach Tzedek, showing the strength of the Sefer Torah and, uh, just one, one word. That I said before there's a machloket of Rambam and Tosfos. And there's also in Gemara, there's

17:10 Speaker 1 a s- there's, uh, others who j- say that, that s- s- laylo's man tzitzit. Uh, sorry. They say that, that not shib, uh, chayei oves ba-tzitzit. Yeah. It's a mitzvah asat seishas man geramo. Listen to this carefully. A normal mitzvah asat seishas man geramo means during the day, you have... It, it's a ti-- You have to do it by this time. Another time, no point in doing it. Here, Tosfos is saying this garment. This garment, if it's a daytime garment, it has to have tzitzit, even at night. If it's a nighttime garment, it doesn't have to have tzitzit. Is that called a mitzvah asat seishas man geramo? Does that-- Does the time de-- It's defining the garment. It's not de- defining the duty of the person. So there's an argument to say that even if, according to Tosfos, uh, that, that there should be a mitzvah asat seishas man geramo. So there's a Sefer Torah that Tos-- that they, those who say that, that Rabbonim who say that, that tzitzit is ein as man geramo, they hold like Tosfos. Like Tosfos' pshat in Ribshimin. They say, halakhah, that, that the Rabbonim are saying that- It's a, that a beged that yom is chayim balaila, and therefore they hold this mitzvah, say, shelo yasban g'ro, but therefore lo shelo chayav. That's, that's part of the pilpul over there. All right, that's enough if, if, if I've, uh, enticed your appetite to spend some time reading up the Tzemach Tzedek in Piskei Dinim, but allow yourself at

18:32 Speaker 1 least a half an hour to get through it. Nafka mina, he says, "You should be careful to sleep at night with a tallit cotton, ha-muyuchad leoym balaila. It has to be a garment which is also worn at night." Ki im sheyesh lo yom asher dei zeh mekayem mitzvas gan balaila. Because according to Toiszos and according to Bas Konzo d'Rabbon, et cetera, then, then you fulfill the mitzvah's tzitzis. But if it's a ga-garment which is just a night garment, then it doesn't, uh, then it's, then it's possibly not tzitzis. What have you achieved? So that's then... So here you have now from the Piskei Teshuva. The Yesh Ekos Vu, that indeed one should be particular that the, the, the, the night tallit cotton should be that you wear it also by day. At least you should wear, wear it occasionally by day. And this way, it's chayav tzitzis according to the Rosh. Toisvos Rosh says same thing. That chusus yom is chayav tzitzis balaila. So what I told the person who asked me the question, I said, "You know, if you-- when you put the daytime tzitzis into the wash, so then the nighttime tzitzis you'll wear during the day, m-then, then it remains a beged yom. And beged yom balaila, so chayav tzitzis and you're, you're, you're good." He then it's interesting, he brings that other fine Jews would not do so, and they'd wear a tallit cotton just for the night, and they, they, they felt that that's, that's good enough. But you see

19:57 Speaker 1 here for Tzemach Tzedek, not, not so. It says clearly that the, the night tzitzis should be in beged ha-muyuchad leoym balaila. Fine. Let's move on. And here's a question like this. A young man says, sends me that he's sitting by a farbrengen Shabbos afternoon, and it's pa-after kiddush and after, uh, whatever, you know. He's sitting in the middle of farbrengen, and there's a little boy comes over and he says, "Tatti, I'm hungry, and I haven't had kiddush. Tatti, can you make kiddush for me?" I guess they didn't have grape juice. So they... He says, "Tatti..." Now, his question is, he has already got hagafen in place, yeah. He's, uh, he's already in the middle of eating. In the middle of, in the middle of farbrengen. So he's got-- He, he's already otzer hagafen or he said hagafen. So can he make a bracha hagafen for his child? So what's the question? To do a mitzvah, a birkas hamitzvos for someone who's incapable, then there's a concept of aravos. You can make a bracha for them. And for the Alter Rebbe, looks like clear. Talks about times when you can't drink the wine. Should you give the wine to a child on a fast day, so a bris on a fast day, you give the wine to a child who's a gil chinuch brachos. So to give... If you-- I had an talking just now. This la-previous Tuesday, my einikel, um, Nachum Mendel ben, uh, ben, uh, Shmuel Yosef, had his bris on Shmu-- on, on,

21:32 Speaker 1 uh, on, uh, Zev Gedalia. So what do you do with the wine? So either if the mother is not able to fast, so you give the mother to drink the wine. And if she is fasting or she's not there, so you give it to a child who's over the age of chinuch. Did I-- What did I say? I said, I said b'tevis, yeah? No? Then whatever. Okay. Um, you give it to a child who's the age of chinuch, which means not to a three-year-old child. Although three-year-old children also say brachos. That doesn't mean they're a gil chinuch. All right. Another pilpul. But you give it to a child six years old, seven years old, nine years old. So you can make a bracha, and the child who's gil chinuch. So your bracha is kind of being utilized by that child who's a gil chinuch. As if it would be less than a gil chinuch, then he wouldn't be justifying your bracha. So here's the question, though, that here is, is the kiddush by day called a birkas hamitzvos? And therefore, you have aravos, a responsibility, or is it a, just a birkas hanehenin? And I ca-- If you want to eat an apple, I cannot say, "Yabbeh aprihatz" for you because I don't have a responsibility that you should eat an apple. I have a responsibility that you should hear kiddush. Therefore, I can make a kiddush for you. I can't ma-make a bracha for your apple. So this was my dilemma. So here you

23:04 Speaker 1 have from the Shemiras Shabbos KeHilchoso. The second volume of Shemiras Shabbos KeHilchoso is dedicated to things like kiddush and avodah, hirhus chalamoed, another few other bits and pieces. Um, so there he writes that you are able to do kiddush for others, even if you already passed kiddush, or if you don't want to be otzer for yourself, and you're allowed to say hagafen, or for that matter, shehakol, if it was chamay medina. And then who drinks the wine? It can be either yourself or the, the listener. It doesn't matter. There has to be-- The bracha has to be used. And so but he says that you, you could make kiddush for that other person. I'm just adding that even if it's a child who's a gil chinuch, so the father could make kiddush for his child, even though make a barev hagafen, and then the, then the child is able then to, um, have some food and continue farbrengen. Right. So here's the next question. You see here a, a pop-up toaster. And someone... He says someone just pointed out that a child is allowed to eat before kiddush. That is true that if a child wants to eat before kiddush, you can tell he's allowed to. But this child was asking. He, he wants to have kiddush. So, uh, so then you're allowed to make kiddush for him. Yeah. So now here's the question. So a bocher has got his toaster in his room, and a friend of his came in with a piece, a

24:43 Speaker 1 slice of pizza and popped it into the toaster. So now the toaster became milchig. So the next thing is, well, and sometimes he wants to have toast, which is where we, where we'd be pareve perhaps, a bit fleishig. Can you kasher a toaster? Very awkward, because to kasher it, you'd have to take it apart, so to speak, to get in there inside. So I, just to save myself time, I checked on a website called CRC, which is Chicago Rabbinical Council.Got lots of very useful information there. And they have a list of what things you can kasher or you can't kasher. Kid said they say a toaster can't be kashered. Okay, fine. Can't kasher it. So now it's milchig, a Milchig toaster. So then a very firm boy, he asks, "If that's the case, am I allowed to use it even for pareve?" Why is that? He knows it's a din of Shulchan Aruch that you're not allowed to make, you're not allowed to make Milchig bread. Every kid in eretz Israel knows that burekas, which are triangular, are cheese burekas, and square ones are potato burekas. I know we in chutz la'aretz don't know about this, but they know that this triangle is a symbol that it's Milchig. So if you'd make bread, Milchig bread, it'd have to be made in a way that anyone who knows-- sees it knows that it's not regular bread. But you wouldn't be allowed to make Milchig, Milchig, milky bread. So he's asking, "Can I use this toaster

26:11 Speaker 1 to make bread to, to, to, to, um, to, you know, to boil, to roast-- toast bread?" Because then it's gonna look like pareve toast, but really it's Milchig toast. So I, I answered him, that's not a problem. As you can see here in Shulchan Aruch, it says... Let's read the lotion. One is not allowed to make a dough with milk, lest that someone will eat that bread with, with meat. If you did make a Milchig dough, then all that bread is forbidden, even to eat it on its own. In other words, they were so concerned of this mix-up that this bread is condemned. But if it's only a small amount to be eaten in one session, then all that you made in an unusual shape, then that is okay. So my response to him was, "Usually you toast just a couple of slices at a time, and that's how much you have at a meal. So you're not gonna toast bread and have lots there waiting. It would be a michshol. You're gonna toast and then eat it. Therefore, since it's a dover mu'et, it's not a problem." But I was really, I was, I was impressed with the question. That's why I thought it would be worth sharing. Right, um, let's move on. So what you have in the top right-hand corner is from the Kitzur Shulchan Aruch, which I was involved with. The Piskei Admur Hazaken and Min Hachabad. It was published about four years ago. Baruch Hashem, it's been reprinted about four

27:39 Speaker 1 or five times. And so he's asking, he writes here, I think Siman mem tes, is it? About netilat yadayim. That we say at netilat yadayim, as hashivshuf. As you're rubbing your hands together after washing, before drying. Then you raise your hands, um, parallel to your heart, and he says you have, you have the hands together. So he's asking, particularly he's asking where does it say, where did we get this from, that, uh, netilat yadayim is said, the bracha, whilst you're rubbing your hands. So I looked it up, and it was actually, I said it's in Likutei Dibburim. That's re-referred to in the footnotes there. But he only had a Hebrew edition of Likutei Dibburim, not the Eng- not the Yiddish one. That's why he couldn't find the reference. But let's read the piece from Likutei Dibburim, Chelek Gimel. The Friediger Rebbe is talking about his father when he says, "Al netilat yadayim." So then he ha-raises-- Let's talk about netilat in the morning. He raises his hands to the head, not higher than the level of the payot of the head. But this is different to the way he does when he washes netilat yadayim for the meal. There are three changes. In sha-- When netilat yadayim in the morning, the hands are already dried. You wipe your hands, and then you say the bracha. That's the first change. The second change is that the hands in the morning are raised to the head, as he said, the level to the payot. The third thing

29:11 Speaker 1 is that the hands in the morning are fernandegespreiz, which means are held apart. By contrast, netilat yadayim at the meal for, for bread. So then he'd say netilat yadayim, be'shas hashivshuf, whilst rubbing the hands after netilat yadayim, before wiping. Second point is that the... Second point is that the lifting is only k'neged halev, not higher, but more to the level of the chest. And the third thing is that the, the hands are held together, not fernandegespreiz, not spread apart. So this is where we get this from, that saying the bracha, be'shas hashivshuf. Why? What's... Then that, that's what it's written over here. So we have a source. The question is more the smara. What's the reason for saying it, be'shas hashivshuf? Well, we want to have the idea of ovreia asiyota. Normally, a bracha is said before the act of the mitzvah. With netilat yadayim, that's not possible because your hands are impure, so you can't say a bracha. So you first have to wash the hands and then, then, then say the bracha. But we still want to say the bracha be-- um, before the, before the act of the mitzvah. And so there's netilat yadayim for the washing, then there's the rubbing of the hands, which is part of the mitzvah. Like when you wash your hands for hygiene, you rub your hands together to make sure to get off any particles of soil off your hands. And then there's the drying. So there's a smara in Shulchan Aruch that the, the drying

30:53 Speaker 1 is part of the mitzvah. Since it's not, uh, you're not allowed to eat bread with wet hands. It would make the bread soggy, make it mevaset. Therefore, the drying is part of the mitzvah. So you make the bracha before drying. All right, that's, that's one, one way around it. But it looks like there's a concern. Perhaps that's, uh, not part of the mitzvah mamesh, whereas the shivshuf is, is considered still part of the mitzvah. It's what's part of the shlemus ha-rachitzah, shlemus ha-netilah, and therefore you have this, um, rubbing their hands, saying the berakhah whilst rubbing their hands just before the wiping their hands. Okay, we can be mefalpa more about this, but fine. Let's go on. Someone else put here a question, was it? Someone put here a question about chametz. Where you be Eretz Yisrael. Very good, very good, very good. So that's about the question about did the marble affect Eretz Yisrael. Okay. This is... Uh, okay. Um, one-- back to the night tzitzits. Someone's asking night tzitzits. Since it's summer, it is day early. We're still sleeping. It's a ksus layla ve-yoim. That's an interesting, uh, savara. I still think it's meyuchad la-layla. It happens to be that you're continuing your layla, um, somewhat artificially, but still a beged. Uh, we wouldn't call pajamas beged yoim because we sleep, uh, when it's already daylight, yeah? So it's-- I think it's still called meyuchad la-layla, but okay. Right. Let's move on to the next question. So here, I don't have any slides

32:34 Speaker 1 for this, but I had a bit of feedback. We had, if you remember last week, we had a discussion about Shabbos Chanukah. Instead of doing shishi and shvi together, the baal koreh and finished off as the shishi by shvi and made an after berakhah. And then what you do with shvi, where you-- So we said they made a hishofe, and although Chabad don't do hishofes. And I explained why don't we do hishofes. Because of the savara of the Sefer Ma'asas Binyomin quoted in Siman chet and Siman lamed heh that what does it mean you're making a berakhah when you have Aliyat HaTorah? What, what are you doing there? So here Ma'asas Binyomin says, "Really, the berakhah should be said by the baal koreh." But he allows the other people to say the berakhah on his behalf. So this fellow, he's a baal koreh, and he says, it looks in the Beis Chabad, uh, people-- not always the people are so literate. So he, he, he start-- when he would say baruch hu uvaruch shmo. So then he found that they were getting confused. So he started saying baruch hu uvaruch shmo quietly, not to confuse the people with his interjections. So then the next thing, he says that sometimes the people need a little bit of help in saying the berakhah, and with saying baruch hu uvaruch shmo, he was actually kind of interfering with his ability to help them. So he dropped saying baruch hu uvaruch shmo. And now he says that, "If I

34:00 Speaker 1 am the baal koreh and he's saying the berakhah for me, then it makes perfect sense that I shouldn't say baruch hu uvaruch shmo, because when-- if I say baruch hu uvaruch shmo, then I can't be yotzer with the berakhah because I've interrupted." So he says, and I said, "It's actually a very good savara that, uh, the baal koreh shouldn't say according to the savara of Ma'asas Binyomin. The baal, baal koreh shouldn't say baruch hu uvaruch shmo." I want to share with you, I mentioned this last night, um, many years ago, I got a call from the late and blessed Kalmann Tifach bonu haba shalom. And it was, um, Motzei Shabbos, about an hour and a half after Shabbos, and he had been listening to Havdalah, and he said baruch hu uvaruch shmo. So now was he yotzer? Because it could be it's a hefsek. Now, to find, as a bit of safek, to find someone else to make-- who hasn't made Havdalah an hour and a half, two hours after Shabbos is a little bit hard to find, even with Rabbeinu Tam's and everything. But, um, so I asked him which baruch hu uvaruch shmo did you answer, the beginning of the berakhah or the end of the berakhah? Turns out it was the end of the berakhah, in which case I said it's okay, you're yotzer. Now, I'll tell you where I'm coming from. Look, the-- First of all, I wanna say baruch hu uvaruch shmo. Someone says, baruch atah Hashem, and we interject

35:17 Speaker 1 baruch hu uvaruch shmo. That the baruch hu is atah. You said baruch atah, baruch hu. You said Hashem's name, baruch shmo. So that's the baruch hu uvaruch shmo, referring to the atah and Hashem. But fine, the Alter Rebbe in S- in Siman kuf chof daled, the Din of Chazorat HaShatz talks about the, the minhag of answering baruch hu uvaruch shmo. So we have to understand clearly that baruch hu uvaruch shmo is a level of minhag, not-- It's a min-- minhag she'ein sh'chonah, but not a din. It's a minhag. And the Alter Rebbe says that you sh-- if you want to be yotzer a berakhah, you shouldn't answer baruch hu uvaruch shmo. And ulai perhaps bedieved you're also not yotzer because of you mafsik bein Hashem ve-haMalchus. In berakhah, you say baruch atah Hashem Elokeinu melekh ha-olam. So if you've interrupted between Shem and Malchus, you've kind of distorted the format of the berakhah. So in the first part of the berakhah, baruch atah Hashem melekh ha-olam, you answer baruch hu uvaruch shmo, you're still distorted between Shem and Malchus. In the end of the berakhah, baruch atah Hashem hamavdil m'kodesh l'chol, there, there's no distortion between Shem and Malchus, and therefore I felt you're yotzer. And as I'm saying this, it just also comes to mind, as far as I remember, the minhag Sefardim is they say even if you say baruch hu uvaruch shmo, you're still yotzer. So there's plenty of room to rely on bedieved that you shouldn't have to, uh, repeat. Okay,

36:42 Speaker 1 let's move on. Um, so, um, I've, I've started saying chapter samech lamed in Tehillim this past week, and I noticed that it starts off Mizmor—uh, Lamazech Mizmor Shir, Hori'u le'elohim kol ha'aretz. Hori'u le'elohim kol ha'aretz. In chapter kuf, Mizmor L'Soledor, Hori'u la'Hashem kol ha'aretz. So- Intriguing. Why does it switch between Horey Olelikim Kol Ha'aretz and here it's Horey Ola Shem Kol Ha'aretz? So I wanted to share with you a fascinating, uh, insight. This is from the Sefer Yashmia Kol Tilosoi from Reb Shmuel Heber, zal avo zaken. And he's talking about these, these Se-- the Tehillim divided into five Seforim. Now, we understand that the first Sefer would be corresponding to Chesed, second one would be corresponding to Gevurah, the third one according to, to, to Tiferes. And if you don't believe me, take the Tehillim, take the back of the Tehillim, the Hidotzim, which are said in Ashanah Raba, and you see how each of the Seforim correspond to the five f-firs-- those five Midas. Now, Chesed, Gevurah, Tiferes, Netzach, Hod, Yesod. Netza-- Um, um, sorry. Netza-- Uh, Chesed, Gevurah, Tiferes, Netzach and Hod. So here's this a fascinating statistic. In the first volume of Tehillim, that's till Mem Alef, there's two hundred and forty-one times Shem Yud Kei Vav Kei. And another thirty-seven with a, like, a, a letter before. So that's, uh... How much is that? Hundred and seventy... Hundred and seventy-eight times. Shem Elokim appears thirteen times. Another two times with Shem, uh, Shem, with a Shimush, so fifteen times. So you've

38:39 Speaker 1 got a hundred and about... hundred and seventy times Shem Havayah. And Shem Elokim is one-tenth approximately of how many times it appears in the first Sefer. In the second Sefer, which is from Mem Beis through Ayn Beis, there you have Shem Elokim comes up a hundred and forty and another twenty-five. This is a hundred and sixty-five times Shem Elokim. Shem Havayah comes up twenty, uh, twenty-seven times, um, perhaps a little bit more, but it's-- the balance is, is, is, is, is startling that in Sh-Shem-- in second Sefer you have many more times the choice of the Shem Elokim rather than Shem Havayah. Which may explain to you if you re-- notice, for example, Kapital Yud Dalet in Tehillim and Kapital Nun Gimel in Tehillim are almost identical, almost word for word. But here it's got in, in Yud Dalet, it's got Shem Havayah five times, and those five times in Shem-- Kapital Nun Gimel are Shem Elokim. And this is the, the simple, simple. Whatever. This, this is the Hesber in Shem-- in Sefer Sheni, because it's corresponding to Midat HaGevurah, therefore, the Shem Elokim is m-- there much more frequently than Shem Havayah. And therefore, coming back to this comparison of Horey Ola Shem Kol Ha'aretz, Horey Olelikim Kol Ha'aretz, say, in Kapital Samech Vav, which is in Kay- in Helek Beis, of Tehillim Sefer Beis. There's Horey Olelikim Kol Ha'aretz, whereas in Kam-- Mizmur Lesod Yehuda and the rest of Tehillim where Shem Havayah is more common than Shem Elokim. Just... I'm sure

40:23 Speaker 1 you noticed this before, that Horey Olelikim Kol Ha'aretz or LaShem Kol Ha'aretz is Rosh Yoveves Halakha. And Hishtakhavu LaShem Behadrus Kodesh is Rosh Yoveves Kabbalah back to front, yeah. Kodesh Behadrus LaShem Hishtakhavu, yeah. Kabbalah. So here's Halakha and here's Kabbalah. Why is Kalo- Halakha straightforward and why is Kabbalah back to front? The answer is because the Sefer Sataira are not so obvious. Yeah. Now we're going weiter. Now, what do we have? Oh, practical question. So someone asks me, very sincere in Gmar, happens to be a relative also, but, uh, so I'm a bit biased, but he's, I think he's very sincere Gmar, I'm not gonna say anymore. And he has to, he, he has to, uh, he, he davens at a minyan at six thirty. This is not in London. This is somewhere else, somewhere in the United States. So don't ask me, "Nez." Not Nez. It's, uh, nine... It's a different country. He davens at six thirty. By seven fifteen, he has to leave because he has to help his wife to get the children dressed or go get breakfast or take them to school, whatever. I'm, I'm not going to go into the whole Shalom Bayis story. But he needs to leave by seven fifteen. But what happens if in the minyan there are some people who are there because they need to say Kaddish, and by seven fifteen, there's still a couple of Kaddishim left, but he says, "I can't stay"? Now, what's the story? Does he have to stay or, you

41:53 Speaker 1 know, does he not have to stay? So let's take a look. We have here in... Where do you find the din, dinim of minyan? So when does, when's the first time you need a minyan? Not for Tefillin and not for Tzitzit, not for Birkat Hashachar, but for Borchu. So in Sivan Nun Hei, after Pesukah Dezimra, that's where we have the dinim about the minyan, and we have here this well-known or not so well-known Halakha that if the Hazan has started Kaddish, Kedusha, you're middle of a unit, and then Yotzu Mikzosu. If some of the pre-- those present left, and you no longer have a minyan, so you finish that Kaddish, you finish that Kedusha. So if you're middle of a unit, you finish that unit. That's the Halakha in Shulchan Aruch, and we can go into more details, but that's the basic Halakha. There's a unit. Then it says, "Omikom Oched Ramo adds, 'Avera Hilot Seis.' Although the minyan can finish the unit, but you have an avera for leaving them," and it says, "Apostle Kodesh Hashem," et cetera. So you're not allowed to leave in middle of a unit. Are you allowed to leave, and they co- won't be able to do the next unit? So that is not clear now to Rebbe Shulchan Aruch, but in the Mi-in the Mishnah Berurah it says clearly It says if someone joined the minyan for Baruch Hu, he's not machuyav to wait for Chazarat Hashatz because that's another unit. And therefore, how much more so the

43:30 Speaker 1 Shir Shel Yom or Kaveh or Aleinu. These are separate units. They're not part of the... So to leave before the end of a Val Tziyyon is tachah a problem because it's middle of a unit. But to leave after Val Tziyyon, they want to say another unit. Okay, so listen. And the, the practical thing is, if you're gonna start ha-ha-- giving this guy a hassle to-- for, for leaving early, for leaving what-- and when he has to leave, the likelihood is he'll just go to another minyan, and you'll be, uh, you know, you just have to... If you need to get more people, so, you know, work on it and get more people to make up your minyan for later on. What can you do? But he's allowed to, he's allowed to leave. Yeah. Now, here's an interesting question. Maybe you could ask this question. When, when one person or even two people or three people have left, you finish the unit. Why is that okay? Isn't Hashavas HaShechinah only when you have ten people? So he says, evidently, Hashavas HaShechinah can manage with less than ten people also. If that's the case, why is it an avera to leave? If the Shechinah is going to be there in any case, why is it an avera to leave? Therefore, he says, he says that, um, that the, the, the Hashavas HaShechinah remains. He say, he says that, uh, that you need-- that the avera is that, that they won't be able to say the next unit.

45:07 Speaker 1 But that goes against the Mishnah Berurah. Mishnah Berurah says, you don't have to stay for the next unit. I So now let's read the Rebbe's note over here. It's on a note and a letter from Te-- fifteenth of Elul of shin lamed daled. And . So from the , the, the simple lotion of the Shulchan Aruch in Siman sadik Beis, the Aruch HaChaim, which it appears that you should give tzedakah before Ma'ariv. Now, this what you see on the lower left, the upper one, the quote from... That's Aruch HaChaim. It doesn't say which tefillah. And the Rebbe adds, . Follow the lo- the logic. It's got to do with now, what's the timus? The Gemara says, Rebbe Eleazar would give a pruta to a ani. With the merit of, of doing tzedakah, I will, um, come to meet Hashem. Then the Rebbe has now refers to Shulchan Aruch Yer总体ah, reish bet tes. And that's the lower quote. So it seems to be the, the reasoning of the f- the, uh, Aruch HaChaim, and it's even more explicit in Yer总体ah, . But the Kitzur came to Pri Chadash. Pri Chadash is, is going through the Chazon Ovadia, the Ari Z"L, HaPicah Polah. And there by-- it talks about by Ma'ariv that it's not appropriate, uh, to, to give tzedakah before Ma'ariv. But that restriction is only for the Misnagdim, those who behave Al Derech HaSod. Who their behavior is only Al Derech HaKabbalah. Then he refers to Yeshalmi in Shkhalim.

49:31 Speaker 1 There it talks about a certain Reb Hanina who used to go at night, and he used to distribute tzedakah to poor people. And one time he was confronted by the Rabba Bar Uchaia, by the, the master of the spirits. And he says, um, you're, you're trespassing. You, oh, you're... This is nighttime. It's my territory. And aren't you aware of that? You shouldn't be trespassing. So Reb Hanina says, "I have a pasuk which says ." A gift of tzedakah, this, given discreetly will subdue the wrath, and this, this ruach, the spirit ran off." So there we're seeing also the, the, the, um, the Chiddush quotes this Gemara, this Yerushalmi as being the source or a, a, a support for this idea which is written in Kabbalah of, of, that balailah is not appropriate time for tzedakah. Reb Chiddusei does it, but it's not necessarily appropriate for everyone. Then... Okay, that's the ref-reference to Birchos. Okay. So when you read this, when you read this quote, so then you can get the impression that the Rebbe is recommending that you should give tzedakah before Maariv. I have a li-one little problem, that we saw the Rebbe hundreds of times coming in and out for davening, and when he came from Mincha, he would give tzedakah, and people would wait in the corridor, and he would give out, uh, pennies and then nickels, whatever it was, uh, to, to, um, children, adults sometimes. But by my night, it wasn't to say that if, uh, uh, if you're worried

51:18 Speaker 1 about my memory, there's a sefer called Maaseh Melach, which kind of describes the Rebbe's Minhagim on the day-- on his daily basis, uh, annual basis, et cetera. And they, they make this note, so the Rebbe didn't do it. So what's the meaning of this note then? So then let's go back. The date is the fifteenth of Elul. I'm just read-- There's a lay-letter, what's called a Klali Prati, which is ostensibly written to one person, but it's was sent out to many. And in this letter, the Rebbe is saying, people ask him what can they do in Elul time somehow to boost the Avodas Hashem, whatever was necessary for Elul, Yomim Noraim. And the Rebbe says, it's ‹foreign language› based on the Hatzlacha which has been in the, in the pa- in the past, et cetera, that to gather during Elul and Yomim Noraim time, to gather Rabim and should join all together in the Inyan of Limud HaTorah, in the Inyan of Tefillat Tzibur, and the Sinat Tzedakah. And it should be ‹foreign language› at the same, the same event. Now, the Rebbe is encouraging to make events during Elul of people to come together for Torah, Tefillah, Tzedakah. And here it becomes the question, what are you gonna do about this? How are you gonna do this when to-- if it's by night, there's a bi-business of being given tzedakah by night. So here he has to address is, uh, he has to legitimize the Inyan of giving tzedakah balailah. So he's not talking

52:50 Speaker 1 about Maariv. I know the h- the... If you just read the note itself, it seems to be talking about Maariv. He's not talking about Maariv. He's talking about giving tzedakah balailah bechalal. In case you're not sure about this, take the Sicha from three days later, from Chayei Elul. This was the first time the Rebbe gave out dollars at the Farbrengens. The Rebbe delay-- From that then onwards by very often by the Farbrengens, he would then call up the ‹foreign language› and they would come, uh, line up by the past Rebbe, and the Rebbe would give them a lot of notes, and they would go around the Farbrengen now to give to people each one one dollar. That went on for, for many years, but that started that Farbrengen, and it seems to be very clear. And by this Farbrengen, the Rebbe also, the points which are discussed here are also discussed in that Farbrengen about tzedakah balailah. And the Rebbe says there's a difference whether you're giving to, uh, if you, if you're giving to a Gabai Tzedakah, so then that's not mamash. It's, it's tzedakah because it's gonna wait till it's gonna get to the, uh, hands of the Oni. Uh, and if an Oni asks you no question, you give balailah. Um, so the Rebbe talks about the same issues in the Farbrengen, and he then gives... And he talks about by the Rabbeim, they would make a Magbis, which the Rebbe also would do, a, a collection at the Farbrengens. The Farbrengens

54:13 Speaker 1 are usually by night, and they would still make a Magbis with this. If you remember, the Rebbe would give out Tzedakah, which ‹foreign language› Tzedakah, and everyone should write Shemeu Hashem Immi, and, uh, and the Rebbe would take them out for at the end of the Farbrengen. So there was this whole state of tzedakah balailah. So this is what the Rebbe is really addressing. Although it looks like, and if you just quote this, this note on itself, oh, you say the ‹foreign language› one should be giving tzedakah before davening Maariv. But if you realize the context, that's not what he's really saying. He's justifying the-these ‹foreign language› of, uh, uh, in exceptional cases. And now I just wanna share with you here on the screen you have the actual, um, photocopy. Now, Re-Rebbe Leibel is writing. It was talked about the Rebbe had written in this Farbrengen. The Rebbe refers to the letter, ‹foreign language› about giving tzedakah before Maariv, balailah and Lifnei Maariv. And now the Rebbe had given a reference to Tzadik, Chayei Tzadik Beis. So Rabbi Groner writes, Rambam which says, ‹foreign language› would give tzedakah, uh, before davening. So you have here a, a, a good proof. And he says, ‹foreign language›. Then he finds another place in Yoreh De'ah ‹foreign language›. Sorry. Yeah, ‹foreign language›. So in Chayei, he doesn't say ‹foreign language›. He just says ‹foreign language›. And, uh, but Yoreh De'ah says ‹foreign language›. Here, I'm, I'm helping you. You see, yeah. In Chayei it says ‹foreign language›.

55:55 Speaker 1 In Yoreh De'ah it says ‹foreign language›. So there he's showing, showing the Rebbe you have here a source for the idea that of giving before Maariv. To which the Rebbe responds to that, and he says, "Stieger Then if so, there's-- You want to be br- to bring a raya from Yoreh Deah where it says, "Lifnei kol tefillah," but that is apparently a contradiction to where it says in Orah Hayyim, "Lifnei at tefillah." And therefore, the Rebbe continues, or something. You can't bring a proof from there. What's the lotion here? So very strange. We're reading here the Rebbe's letter and, and we hear the Rebbe, Rebbe's lotion, and the Rebbe refers to Yoreh Deah Resh Bet. So what's the Rebbe label writing to the Rebbe? So I, I suspect, and I don't have the resources to check it up now, but originally the Rebbe had written a reference just to Orah Hayyim. And Rabbi Groner had said, "Well, actually you have the same thing Yoreh Deah." Initially, the Rebbe had rejected that because if so, there's an inconsistency. But later, the Rebbe accepted it, and therefore, in the later edition of the letter, the Rebbe also added after saying , then he adds the reference to Yoreh Deah Resh Bet. After Rabbi Groner suggested it, and although the Rebbe had initially rejected it, but then he took, he took it on board. The other point which the Rebbe ha- which Rabbi Groner had given a reference to Rambam, G'dolei Hachachamim. So to this, the Rebbe says,

57:35 Speaker 1 uh, but he says, uh, he writes, Looks like it wasn't so clear. So the Rebbe had said very simply, since it says G'dolei Hachachamim, that most people does that-- this doesn't apply to. It's only G'dolei Hachachamim, so you can't give the Rambam as a reference for the inion of giving tzedakah before every tefillah, for that it should be a standard meaning because the Rambam... Why does the Rambam have to write G'dolei Hachachamim? So that's why th-that reference is left out. There are more other, other geshmakeh zachen about a pushke, about putting money in a pushke. And the, the, the, what the... Rabbi Groner mentions that the Rebbe didn't address about putting in a pushke. And the Rebbe says it depends what the pushke is. Is the pushke, uh, a like a pushke? Then putting in the pushke is not a problem. If the pushke is as if it was owned by the poor people, you put it in the pushke, it becomes property of the poor people, and therefore you're, uh, so you-you're entering into the, this whole issue of tzedakah balailah. I wanna finish off a... 'cause I have to have ten, ten, ten pieces on my, on my sheet list. So here's the, uh, yeah. Um, so now connection to today's Parsha. So Yaakov Avinu, when he wants to sell-- tell his children about the k-k-ketes and then, then the, uh, and then the and he was worried perhaps one of them are, have gone, gone astray. And he says-- And then they

59:05 Speaker 1 say, "No, Shema Yisroel, hear our father Yisroel. Uh, Hashem Elokeinu, your God, our God, Hashem echad," all one. Yeah, we, we had discussed this not so long ago. But by the way, I have a different question. If when he meets with Yosef, he's already saying Shema Yisroel, so how can you say, you know, ? So what does it mean that when he wants to be Megalek Et Ketes, that's when they invented this, this, this phrase? He was already, he was already saying Shema before. So I don't know the answer to that. But coming back, so, so Yaakov-- the sons of Yaakov say, to which Yaakov Avinu responds, Morim Sychim says that Moshe said it, Yaakov didn't... That, that Yaakov said it, Moshe didn't say it. So we have this . So has got twenty-four letters. Shema Yisroel has got twenty-five letters. As you know, on the shoulders of the Kohen Gadol, you have two stones. Each one has got twenty-five letters. So the two, the, the, uh, Shema Yisroel and Borcheim, each have got six, six words. But here it's twenty-four, twenty, twenty-five and twenty-four. Okay. And as we know, Shema Yisroel and, and Borcheim, one's Yehuda Elohim, one's Yehuda Totota. Fine. So now here's a word from the... This is from the Bnei Soscha. It says the following, that the words the last words of cha- of the Sefer Beis in Tehillim, those i-i-is one thousand three hundred and fifty-eight words. Um, letters, sorry. Gematria. It's Gematria one thousand three hundred and fifty-eight. is

1:00:50 Speaker 1 also one three five eight, same Gematria. Fine. Okay. Then he goes the following. By the way, this first word is also in the Yashmia called Tilosi from Rabbi Hebrew. He quotes this from a so- another source. Then he says the following. The, the second last pasuk of, of Ayin Beis is, So he says that there will be Hashem's glory will befill the whole earth. So where till now is only Yehuda Totota will be Yehuda Elohim. And if so, instead of being twenty-five, um, letters... Sorry, instead of being twenty-four letters, we invent twenty-five letters. So Borcheim will have an extra, will have an extra letter. Which one, which extra letter will be added to Borcheim? and right away So Borcheim will have twenty-five letters. Ah. If Borcheim will have twenty-five letters, so then the Gematria of will be lost. That's the pshat. That, that which corresponds to Borcheim will become obsolete when Borcheim will have so then Agutavach.

1:02:31 Speaker 2 Agutavach.

1:02:36 Speaker 1 Agutavach. Agutavach.