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00:04 Good evening. I'm gonna start off with a story. And as it's Motza'i Shabbos, Motza'i Shabbos shmues. The story reads like this. The story has appeared in several places. This is the most detail which I found. So one time, our Rebbe is sitting with Reb Shmuel Levitin in the presence of the Friediker Rebbe. The Al-- The Rebbe asked Reb Shmuel Levitin if he heard in Lubavitch, back in, in, in the town of Lubavitch, did he hear things about the Tanya? Because the Rebbe says, "I'm intending to publish a safer of material about the Tanya, and so I'd like to have your input." So now this is actually those who have been following, there's just been published this two-volume beautiful work on, on, on, on Tanya, which the Rebbe had kind of described this project seventy years ago. They wanted to print a Tanya which should be similar to like this style of Agamora with the commentary and with sources, and that was finally published, um, a couple of months ago, and many thousands of copies have been sold. Highly, um, highly subsidized also. So that's poss-- probably what the Rebbe was talking about. So this is going back, well, easy seventy years. And so the Rebbe says to Reb Shmuel Levitin, "He's publishing a volume, uh, about the Tanya, and could you tell me some information?" So Reb Shmuel says the following, "There was a family called Klatskin. They were Rabbonim. They were se-several places, you know, Lublin and others. So their father learnt in together

02:10 with a friend or with a brother in the Yeshiva of the Chasam Sofer in Pressburg. One day they left the Yeshiva in Pressburg, and they came to Lubavitch, to the Tzemach Tzedek, and they wanted to hear chidush from the Rebbe. At that point, for whatever reason, the Rebbe wasn't saying Mamor Chidush. One day there was a Simcha in Lubavitch, and the Rebbe was there. There's a Mach Tzedek, and he said, 'A Mimer.' For whatever reason, these Klatskin brothers weren't there, and so they missed the Mimer, and they were very upset. They went into the Rebbe, and they complained, and they said that they are the fact that they had missed on hearing the Mimer. So the Tzemach Tzedek says to them they should learn Tanya with Reb Hilu Paritcher. He was there, apparently. So they are say-- he said, go to Reb Hilu, the, the great Talmid Chachamim. He told, "Learn, learn some Tanya with Reb Hilu Paritcher." And they said to the Tzemach Tzedek that Reb Hilu is a Klisheni, and Klisheni Einim Mivashol. In other words, they want to hear Klirushin from the Rebbe himself. So the Rebbe answered, "Reb Hilu is Taka Klisheni, obvious Yad Seledersbe. It's, it's, it's very... It's, it's got the, uh, the scalding heat to it." And so, yeah, that's the... So that was the conversation. And then Reb Hilu indeed sat down and learned Tanya with them, and they learned the first pereki in Tanya about Tzadikim Beni Reu Shom. So Reb Hilu explained what is a

03:42 Rebbe, and he says the following: "Beni is Gvul. Tzadik is Bli Gvul. What is a Rebbe is Bli Gvul B'techah Gvul." That was-- That's the point which he's sharing. And the Dash-- Reb Shmuel Levitin when he told this story, so the, the Rebbe, the Friediker Rebbe shrugged his shoulders. Whatever, however you learn Shat, the shrugging of the shoulders. But this was the vort which he said. And I saw some of this, um, biography of, of the Rebbe. I saw a biography where they bring this story, and they're thinking, "What's this thing about Yad Seledersbe?" And the way they had written is that Yad Seledersbe is cooks, even if it's a Klisheni, which is not true Halacha. That's not the Shat of the story. I, I discussed this a couple of years ago. Um, Dov Shin Peh Beis. I had a, uh... When, when it was, in the summer of Peh Beis, we discussed this story, and the word is he's not talking about Hilchos Shabbos. What you have in Hilchos Yoredie, it comes up this inyon that, that, uh, Yad Seledersbe can cause possibly a certain degree of interaction, a k- a kind of Bliya. And so, and this is so interesting what Reb Hilu explains to them. They wanted to hear from the Rebbe, and Reb Hilu-- the Rebbe sent them to Reb Hilu, and they were... said he's the only klir-- he's not a Klirushin. So Reb Hilu, in his explanation of Tanya, he says the difference between a Prushtied, a P-P-Prushtied Beni,

05:18 sorry, and a Tzadik, and then, and, and then there was a Rebbe, which I think is also kind of explaining, yeah, you got Klirushin, and the Rebbe is Bli Gvul B'techah Gvul. He's able to reach into a Chassid. That was their time. The Rebbe is, uh, is the Klirushin, is Mivashol, penetrate. And he's saying, uh, he doesn't... He, he, he may not be able to do that, but, uh, there's still some kind of power. Okay. Why, why, why am I bringing up this story now? Because just for this Shabbos was published a Sicha from Tov Shin Lamed. Uh, Lamed, what was it? Kol Ponim, the Sicha, which was published this week by Hanakos B'lahak, um, is about- It's a, a sicha of chof hei, chof hei teves, Shabbos. And the Rebbe talks about is in between chof dalet teves is Alter Rebbe's yahrtzeit and Yitzchak is the Friediker Rebbe's yahrtzeit. And he talks about the Friediker-- the Alter Rebbe bringing tzidkus to, uh, in a way of havanah v'hasagah. And the Friediker Rebbe, his hafas ha'mayanus ba'zoar etzei was the inyan of tran-- he brought it to the broader, uh, population, which people didn't understand the original Yiddish or Hebrew, and he brought it, and he saw that it should be translated into French and to German and to English and to Italian. And then the Rebbe celebrates the fact that just that week that he had received the Tanya translated into Arabic, uh, which... And he mentions that Tomim printed it. So my, my

06:55 late uncle, Leibl, alav hashalom, uh, he had the trans-- the Tanya translated into Arabic. And the Rebbe sees this very significant because he says the seventy nations of the world can be kind of, uh, identified under two groupings, under Esav and Yishmael. And the language of Esav is Russian, and the language of, uh, Yishmael is, is, is Arabic. And the fact that the Tanya is translated into, into Arabic particular, he sees this as a way of abirur of Yishmael. Uh, the Rebbe bechor a kopanim. So in that context, the Rebbe, the Rebbe in that sicha talks about translations. Really, he says that if... Really, it would have been better that they should learn in the klirishen, because learning in another language is a kli sheini. It's not klirishen, sorry. He says learning another language is not a klirishen. However, the skashas to Rab Seini and the Seenu, and carrying out the shlichus, there's also the koach to cook al derech inyan ha'irui. So, uh, as in his words, "Aki chol ha'chiluki dinim shemotzinu beYeredeh about klina choishes, kli matches, ve'ein kamu kemel ha'arch bozeh." So what I'm seeing here is, it's very similar, that you're talking about klirishen is mevashel, and the Friediker... And, and the Temim Shadrach says, "Okay, Rab Hillers, ya'atz ledazbei." And here the Rebbe is saying the translation may not have the power of klirishen, but it has the power of irui. And I see he's referring to Yeredeh a lot rather than to hilchos Shabbos, yeah. That this is where

08:31 the main discussion is. And the, in the, uh, the publisher adds a couple of footnotes, in, in footnotes, cou-a couple of references rather to, uh, um, Shah in Yeredeh in Siman Sameches and in Siman, and in Siman Kuf Hei. And where the Shah writes here, you can see, um, "Nira nirditi poshet min hashas that klina choishes is going to absorb through irui." Brings a raaya from the Gemara. It says in Gemara Zochim, we're talking about keilim, which are used for korbonos, whether echad shebishal bo, whether it was cooked in that keili, echad she'eiro letoichei reiteach, or if it was, they poured into it, uh, boiling, um, boiling, um, I guess gravy of the korbonos, ton merikoshtifo. And there's a procedure, procedure of kashering keilim which were used for korbonos, which I'm not gonna go into, but i-i-it, this is where the Rebbe is referring to. He says it's discussed in Yeredeh that irui is also able to penetrate. So I just... This was just this week, and I, uh, wanted to share this idea that, yeah, the chasid is not the klirishen, but if he... And here the Rebbe says, with the p-power of the skashas to Rab Seini and the Seenu, then you can also have the, the power of levasheul, uh, because you are kind of coming with the vigor and the, uh, impact of the klirishen. Right. Let's now go onto s-the list of questions. It's grown since Erev Shabbos. But, um, so the first list, well, on the list was about,

10:07 uh, a chuppah. Where... How do you calculate the seven days of Sheva Berachos? In other words, when can you do the last Sheva Berachos? So here, the way I p-put the question was, the chuppah was held at two PM on Monday. Is following Sunday evening still within... Is it, is it, are the seven days over or not? So can you make a Sheva Berachos with a bro-- with a meal with saying Sheva Berachos at the end? So this is from, you can see it's, uh, as a Siman Samech base. And the Ramah spells out, "Ve'elu shein yomin," these seven days start right after the first set of seven Berachos, which means under the chuppah. Under the chuppah, you say Sheva Berachos, and that's the beginning of a series of seven days. And so in this case, since the chuppah was at two PM, so presumably by two thirty, the Sheva Berachos under the chuppah was said. That's still before shkiah. So Monday is, um, the first of the Sheva Berach- of the seven days. Therefore, Sunday night, which is already Monday, Well, um, then you'd count from the f-um, from the f-from, from the first meal or something. But LePuyol, we don't follow that. LePuyol, the, the... As he says, That we don't count from the meal, we count from the chuppah, and so that's how you work out your Sheva Berachahs. Okay. Let's go on to the next thing, and that is about someone asked me as, uh, they have need to have, uh,

12:37 someone to help them with cutting their nails. So manicure and pedicure, can they have them both on the same day? So this is written in which talks about the preparation-- Sorry, um, yeah, in the preparations for Shabbos, and he says that there are those who are particular not to cut the fingernails and the toenails on the same day because of a chashash sakana. And the source is given to the Magid Meshalim. Magid Meshalim is written by Rabbi Yosef Karo, and he had, um, a teacher, a, a malach who would come to him and reveal to him in yoniym, and he writes them down. But in, in, in his dream, he would come every very often and tell him this, and you did this, you didn't do this, you should do this. And also in Yoniym HaTover. And he talks about the fact that you didn't cut the, um, the, the... Cut the, the nails of your hands on the same day because you did-- you, you cut the nails of your toes or your, or your legs on the same day. It's not appropriate to cut both of them on the same day. Do not muzzle the ox whilst it's in the process of threshing. What's that got to do with cutting nails? So I, I'm s- I'm suggesting it means that there's a certain chayis which Klipa is entitled to, so to speak. Besides Shoresh, we do Avedus, Chas V'Shalom, so we're giving them extra Yinike. But otherwise, there's a, there's a, there's a

14:15 set allocation for Klipa. And that's like the Shoresh, whilst he's, whilst he's working, he's entitled to, to, to, uh, eat whilst he's threshing. To, to deprive the ox of, of, of his Yinike is wrong. And so to cut the nails of the hands and the feet on the same day, which the nails is, Betufroha, is a Yinike for Klipa. The Rosh of the Zohar, Betufroha Achidon. And therefore, it's, uh, it's considered overstepping the cutting away the Chayis from, from Klipa. It's just... I'm just going on a side for a moment. It's interesting, the lesson of Betufroha Achidon, the lesson of the Zohar, and that's in a Ruchniusdike sense. But it also, Begashmius, is very common that people feel busy with stuff. You get the Schmutz, you get the dirt, soil stuck underneath the nails. And there is a, a kind of relationship between cleanliness and, and Tahara and purity, as we see in the Mish-- the Brais at the end of Sota. And so the Gashmius is a reflection of the, of the Ruchnius. Right. Let's move on. So a Bochur at was-- at a Fabrengin over, it's, it's Yud Asizliv, was inspired to commit himselfse, um, s-so to memorize several Perakim of Tanya by Yud Shevat. And as Yud Shevat is nearing closer, he realizes that's not going to be possible. So now the question is, what do you do with it, with the commitment? And they did not say Belin. These few Bochurim, they didn't say Belin either. So a, uh, sympathetic Mashgiach

15:54 reached out to me and asked me, "What's, what's the story?" So here you have the, from the Sefer Kol Nidre, which I've mentioned several times in the past, and he has two paragraphs. Paragraph Ches says the following. If someone undertook to learn a specific Inyan on a, on a daily basis, and then he re-re-he regrets make that-- making that commitment because he has other commitments, other learning commitments, and the o-other areas are more appealing to him, and this is, he's finding it, uh, not so appealing. So he says he's allowed to be Matir Neider. Then he says, if a person made a, a, a pro-promise to learn a... Made a vow to learn X amount of hours per day, some Poskim say you can't be Matir of such a Neider unless the person really see that it's impossible for him to keep up. Other, others say you can be Matir such a Neider. So just to explain what's... There seems to be a little bit... They are in-- They're not the same. The rulings are different. So the first ruling is, he's learning this Inyan, and he's saying, "I can't learn this Inyan. I want to learn a different Inyan." It's not diminishing his Limud HaTorah. It's just which area he's focusing. On this, he says, "This area, that area, one can be Makeil." The second example, the second question was, he wants to diminish the amount of time he's going to learn Torah. He made a commitment to learn Torah X amount of hours,

17:36 and now he wants to le-learn less. So that is a... The whole reason why we have to ask a person for a Tosafot Ori, we have to ask, "What is your vow about?" Because sometimes the vow is something which we cannot be Matir. And therefore, he's saying, "No, a person wants to have less hours o-or diminish his commitment to learning." It's not really something which is so easy to un-undo. Unless the person see that it's a genuine, uh, need that he cannot cope with such a large commitment, then the person would be able to Matir Neider. Others are a bit more lenient. So that's the difference over here. So with these Bochurim, so- That they're seeing that they're, they are not coping because they have other commitments in, in their learning, and then that, that's... So it's n-if they're not learning Talmud, they're gonna be learning other stuff. So it's not to diminish in learning Torah. It's rather than to focus on other areas, and therefore, then one can be matan neder. I want to, uh, just share with you, I once got a, a question, a woman from, from France. She wanted to be matan neder for something. So I asked, "What was the neder?" Well, the neder was to keep Shabbos. Uh, but, but I said, "Why do you want to be matan neder?" "Because my husband is very upset about it." And so now becomes the question. She's asking Chatos Nedorim that ne-- to be matan neder, that she should be allowed

19:01 to join him in Chilul Shabbos. Unfortunately, we could not, um, accede to that request. Yeah, that's the importance of asking before being matan neder. That w- One doesn't have to be all three, but one of the three people who is going to be g-giving Chatos Nedorim has to be aware and has to be knowledgeable that that kind of neder can be, uh, can be absolved. Right. Here, the next thing is a very interesting, uh, discovery for me. So here's the, the, the scenario is the following. There's someone who davens carefully, is very into his davening, and he sometimes will start Shemoneh Esreh, perhaps with a minyan. Probably, he starts in ahe-ahead of them, and he sometimes stops to think. And he's... By the time he's up to Mechayei HaMesim from the quiet Shemoneh Esreh, the chazan's up to Mechayei HaMesim l'chazo v'ashaz. So now he's asking, can he join in to say Kidusha? So he didn't. So now, so, oh, so we're going to learn this siman, this halacha in siman kuftes about being a tandem chazan, being a chazan and by saying quietly along with the chazan. So you have this, uh, where in the Gemara it says in the Toist that Rabbeinu Tam, he would daven sometimes a bit slower than the minyan, and he waited by Shira Chadasha for to say, to answer Kidusha, and then he started his Shemoneh Esreh. So it looks like, uh, unlike the minyan today, you have to wait for the Rabbonim, yeah. As you know the

20:40 famous word, Al Shlesha Dvarim HaOlam Omed, yeah. Al HaEmes VeHaDin VeHaShalom. Yeah, you heard this before. Al Shlesha Dvarim HaOlam Omed. This is the end of, end of... It's a different Gerso. It's the end of, uh, Peik Halot vePeik Halot. The Olam is standing and waiting for the Rav. Al HaEmes, you should say Hashem Alchem Emes. VeAl HaShalom is that you should say Es HaShalom. And Al HaDin, there's a part of Ask HaShalom. Okay. So here we have in Siman Kuftes. So, SheHu Muchlich LeHaskim LeYaad. If you have to start, for you're not time pressure, you have to start Shemoneh Esreh, and you're starting together with the chazan. When the chazan reaches Nakdish Yoch or to Nekadesh, depending on the nusach Ashkenaz. So you will say word for word with the chazan. You'll say Nekadesh together or Nekadish Yoch together with the chazan. Although a yochid, as in standing on, on as your own, davening on your own, you would not say Kidusha inside your tefillah. But now that you are saying it together with the chazan, you're no longer called a yochid. As I said before, that's why I'm calling the phrase a tandem chazan. You're, you're, you're, um, um, you're davening together with the chazan as if you are accompanying another quiet chazan. And therefore, you should also continue to say word for word, Lecha Kela Kodesh and Shemoneh Tefillah, et cetera. Okay. Then it says, V'chol Ze, this pro-pro, um, pro-pro-procedure of davening as a tandem chazan is only where you are

22:15 under pressure to daven, to start davening now because Shemoneh has gone on the tefillah, you're ready to shut God, Yeshua, et cetera, or because your, the time is, is running tight. But if you're not p-oppressed, then don't start together with the chazan and to say Kidusha with him. Why not? Because LeChatchilah, the pred- the... It should be interactive. You're meant to hear the chazan prompting. He says, "Nakdish Yoch u'Nekadesh," and then you will say, "Kodesh, Kodesh." He will say, "L'moseh Mishabchem U'reim," and you will say, "Baruch." He will say, "V'd'ichotchechotcha u'leimech," and you'll say, "Yimlich." That's, that's the correct procedure. And since when you're doing it as a tandem chazan, you're going to have to say everything. Therefore, it's not, not rec- not advisable to take this route. That's what the Alter Rebbe explains. Which is, uh, interesting because according to Minag HaArizal, you say everything. You say also, "L'moseh Mishabchem U'reim." You say also, "V'dichotcha." And so therefore, if you follow the Minag HaArizal, apparently the Rebbe did so, so then this objection falls away. So you could LeChatchilah start with the chazan. But ju-just one piece of advice. It, it... Sometimes the chazan is so fast that you won't be able to keep up with him. If you're one of those people don't, don't daven fast, and he's... So it may be healthier just to wait by Shira Chadasha. Right. But let's come now... But this, this is all if you start off together with a chazan. But now, what happens if you

23:51 didn't start with a chazan? So here we have from a Sefer called Lekach Yosef. Lekach Yosef is a Sefer which is, is written as a Talmid of Rabbi Yisroel Iselin. Yisroel Iselin is the author of the Trumat Hadeshen about six hundred years ago, something like that, in, in Germany. And he writes the following. A yochid was davening Shemoneh Esreh, and he thought he would finish his Shemoneh Esreh before the chazan will start. But he just arrived at Mechayei HaMesim, and the chazan's already started. So then he cannot wait with... Now, he's, so he's doing Mechayei HaMesim, and here's the chazan starting, um, Boruch Atah Hashem Elokeinu Melech HaOlam. So he says you shouldn't wait until Mechayei HaMesim and join, and join in. Rather, just daven, continue what you're doing. In other words, you'll miss out the opportunity to say Kidusha. So that seems to be saying that what this gentleman is asking would not be okay because it's... In other words, it seems to be that this heter to say Kidusha together with the chazan is only as what I call the tandem chazan. But if you're not because you started earlier, seems to be not okay. Then we look here further, we have in the Mishnah Berurah or in the Birhalacha, and refers to the Eliyahu Rabba. Now, just to clarify, maybe I've said this before, Rabbi Nissan Manguel, zal, told me that once the Rebbe corrected him, he referred to the Sefer as Eliyahu Rabba. Instead of the name is Eliyahu Rabba. And

25:35 I think the reason is because Eliyahu Rabba is the Braisa, and it's , and our people have a custom to learn, uh, it on every Motza'i Shabbos. That's the Eliyahu Rabba. And then the Sefer of Eliyahu Rabba, Rabbi Yehoshua Shapira, which is a commentary on the Rifush. So to distinguish between the two, it's referred to as Eliyahu Rabba rather than Eliyahu Rabba. Good. Now, Kapon in the Mishnah Berurah, the Birhalacha says that it's okay to leave in the Chatchilah. That which the Rama is not so keen. Now, we saw the Alter Rebbe says it's not so keen. Chatchilah says it's okay. Then he says, "But if you started before the chazan, and because of your Mekavona, your, um, great Kavona, uh, prolonged Kavona or whatever reason, and then you happen to coincide with the chazan or the other way around, that you started after the chazan." But the Shliach Tzibur, uh, took his time. Uh, whatever it is. They say you, you hap-- you didn't start together with the chazan, and it comes that then you're now at, at the same time. So Mashma Minei, that that's only Bedieved, not, not a Chatchilah. So, so he says it is okay, but to Bedieved. Now, here comes a very interesting thing. So then what we've seen here is, it looks like only if you are a tandem chazan do you have license to say Kidush together with the chazan. Then the Shulchan Aruch says, "What about if you are davening Shacharis and the chazan is davening

27:14 Musaf? And you... C-can you be a tandem chazan and you're davening Shacharis, and he's davening Musaf, and you're gonna want to say Kidush together with him?" So you're gonna throw in a Keser, I guess, or an Ari Zoch if you're davening Ashkenaz. So there are those who say it's Kidush Sheshonas, but the Halacha is not so. Halacha is you can join in because it's considered the same Kidush. Then it goes on to say, but what happens if the chazan is on for Avodat Kidushin in Yotzer Or or in Avodat Tziyon, yeah. Yeah. Uh, and then everyone responds to Kaddish. And in certain Litvish shuls, that's how they do it, yeah. So now, can you respond there? You're in middle of Shemoneh Esreh. There, they are in middle of Avodat Tziyon. Can you do that Kidush in middle of your Shemoneh Esreh? So they say, no, that's really not con-considered the same Kidush. Fine. So together with, uh, Musaf and the Shacharis are compatible, but in the middle of your Shemoneh Esreh with Yotzer or, uh, or the Avodat Tziyon, it does-- is not compatible. Fine. Now, this is a bracket. As we know, the Alter Rebbe puts stuff in brackets. This, uh, distinguishes Alter Rebbe's Machadash. He didn't hear the cha-chazan's prompting, not Nekadish or Nagli Shach, and he can still say after Ka-- he can still say Kaddish with the Tzibur. Why? Be-because of Avodat Tziyon, you said he can't because it's not Kidush Hashems, but there's only a Kaddish over there. And that

28:55 was your only problem because it's not the, the same Kidush. Well, if it's in Kidush, as in, uh, before Atah Kaddish, then he can join in. So I don't understand. I was very confused. Before you said that better... If you're not, if you're not nec-- if you're not pressed, better wait and, uh, be-before, um, by, by, um, by, by, um, Shir Hador. Lo Yasel Ba'shatz, yeah. Be-better wait. And here you're saying you can say it together with the chazan. So there seems to be-- it doesn't seem to be working, uh, the same thing. The way I think, at least, um, Ashkenaz or Sefard or Ashkenaz or Sefard is the following. There's two Mahalchim here. One is to be a tandem chazan, and that was discussed earlier, and that doesn't seem to be so recommended. Here, he's not a tandem chazan. He's just gonna say Kaddish Baruch and Yimloch. And there he says you can do the middle of Shemoneh Esreh. Uh, in other words, in the right place, just before Atah Kaddish. So that you can do? So the answer to this gentleman who's Ma'yidim B'tefillah is that he can answer Kidush, uh, Kaddish Baruch and Yimloch. He can answer in middle of his Shemoneh Esreh, as we see over here in, in this Kidush of the Alter Rebbe. It's not the same as answering, uh, uh, the whole Kidush, which is the tandem chazan. And the difference would be very diff-- uh, very significant in Nusach Ashkenaz, that if he is a tandem chazan,

30:23 so then he's going to say Yeah, that's only the chazan says it. Yeah, am I right? I don't doubt Nusach Ashkenaz Minyanim very often. Um, the, the other words, the, the chazan says Atah Kaddish different to the Yahid. If he's a tandem chazan, he'll say the chazan's, uh, Bracha. So, okay. So much for that. Let's go on. So someone asked me a question, why do we say the Bracha, Lisatev Betzitzis, and not to, to say Lisatev Batalis? Because you're wrapping yourself with a tallis. So I told him simply because you don't have a mitzvah to wrap yourself with a tallis. The mitzvah is to wrap yourself with a tallis which has got tzitzit. To-- or to have tzitzit on the tallis which you wrap yourself with. And it triggered in my, my, my mind the dis- to the dis-discussion about what is the Nusach HaBracha. Is it bat tzitzit or bat tzitzit? Bat tzitzit means the generic with tzitzit, the tat of bat tzitzit. Bat tzitzit mean with this, with the, as if it were a hey hayedia. So interestingly, in the Alter Rebe's Shechinah, it says you should say bat tzitzit. But in the Siddur, we have the Nusach L's Atif bat tzitzit. And the reference is given to the Birkei Yosef who quotes here, "Vekan mashma that you should say bat tzitzit with a pasach." Right? Ki hadikduk einos smucha of a tzitzit, or in the pasuk of a tzitzit roshi, like in the pasuk in Yechezkel, it's smucha bat tzitzit roshi. Ve'ayim

32:20 gelovush. So that, that seems to be to say bat tzitzit. The Kosov Ma'aram di Lonzano. See, Ma'aram, Ma'aram Lonzano is a great medaktik from about four hundred years ago, um, and he writes the following. "L'olam, you should say bat tzitzit with a shevo." Even in the time where they had chelus. Because if you're gonna say bat tzitzit, it would mean bat tzitzit, the, the, uh, tzitzit hayodua, which means the threads. Ve'ze einoy. It's, it's... You don't, you don't wrap the, the tzitzit chutim lav ne'atifun einu. You don't wrap yourself with the threads. But you say, when you say bat tzitzit, it means, with a shevo, it means the t- that there's a generic mitzvah. There's a mitzvah lis atif with a garment which has tzitzit. So lis atif bat tzitzit means to wrap yourself with these tzitzit. That's incorrect. Lis atif with the mitzvah of tzitzit, to put on a garment which has tzitzit, that is the mitzvah. So that's the... And it seems to be the Alter Rebe followed this, um, psak rather than the, what he wrote in the Shechinah, according to other pasukim, say bat tzitzit. So someone's asking if you're davening in Nusach Ashkenaz minyan, you're davening with the chazan. Would I say Nekadesh or Nakdeshach? So in other words, if you are doing this tandem chazan business. Uh, I don't know. I don't know what the answer is. Um, I don't know how significant it is that you should dafka have to change from your Nusach. There are those who

33:59 say that always you have to say according to the Nusach of the tzibur. But, uh, the Poiel, the Roav Olam are not nuoig that way. They just do their own Nusach. If they're doing it quietly, it's no one else's business. Yeah. Right. Let's move on to our next question. So a child, um, a... This is a child, a, a, uh, a shlucha somewhere in Europe is organizing a challah bake, which has become a minhag, uh, norfit, especially Yashonim and Achronim, to make challah bakes. And she's asking, can a child... And making every... They're, they're giving every woman, they're giving a shir challah. Whatever the shir is, give a minimum that each woman could make, uh, sh- with a, with a bracha. Good. But now she's asking, can she give a girl under ba- bat mitzvah also to join in? Small community and, uh, it's a very beautiful thing that they're able to make such a thing. A chinuch. I don't know whether they even have a Jewish school in the community. So we have a Mishnah. As I said on the, on, on the spur of the moment, I said it's n- I don't think it's okay. And indeed, this is not in Hilchot Challah. I couldn't find it in Hilchot Challah. This is in Hilchot Terumah. In Siman Shin Lamed Alef Yud Heh. It's a long siman. It's got about a hundred and twenty, hundred fifty seifim. Probably one of the longest simanim in Shechinach. Well, it has the following. Now, there's the lashon

35:21 of a Mishnah. Chamisha im terumah. There are five categories who if they took terumah, the terumah is not valid. Peh is shet of a cotton. A, uh, person's a deaf mute, imbecile. A child, nochri. And then if it's not your property. Terumah shelo without permission. So it's clear that a child's terumah does not, is not binding, is not effective. And so then we have, however, interesting, comes the seif three seifim later says, but the, if a child is up to the age where nedarim are taken seriously, because we have in the Torah the concept of mufla samuch leish, the year before bar mitzvah, the year before bat mitzvah, and there's the concept of nedarim of nedarkim, that if they are mature enough that they will make a commitment, it's a, a serious commitment. So then their vows are, are recognized. So since challah is s- is, is, is thru- is happens through declaration. So if they are capable of making a neder, they are capable of being mafrish challah. It's very interesting, uh, which was news to me. So, uh, that's what you see here in the Shah. He says, even if we're terumah shel Torah, since they have a power of hekdesh or neder, as discussed in Hilchot Nedarim, Siman Resh Lamed Gimel, and therefore, also if they take challah, the challah is valid. Okay. So now my next question to make up... Now everyone's asking, what's question number seven? So here's ques- question number seven came in a little bit later. On Friday,

36:56 I'm sitting the Beit HaMidrash, and a woman asks, "What's the guidelines regarding doing melacha on Motzei Shabbos?" So we're not talking about before Havdalah. We're talking about after Havdalah, generally on Motza'i Shabbos. So like you have Humros of Noshim not to do Melacha whilst the candles are burning on the Hanukah and Rosh Chodesh, also the minim, minim of women to refrain from Melacha. So we have here, this is from the Piskei Teshuvas in Siman Shin. «Baḥar Bekehilot Kodeshos», in many holy communities, there is an old tradition of the women not to engage in heavy duty Melacha, relatively speaking, as in sewing or weaving or art, possibly, or other, other things which require, which, um, significant Melacha, the whole of Motza'i Shabbos, even after Melavat Malkah. And some, some would avoid Melachos which are to earn money, Havdacha Melacha, but not trade, which is interesting, a very interesting distinction because if you look in the Hamish news sheet over here, you'll see so many outlets open on Motza'i Shabbos in the winter. Uh, so that's... Well, they've got some support over here. I don't know how s-in the spirit of Shabbos it is, but that, that's... They says it is okay. Whereas when it comes to... I responded to the woman afterwards. I said it's, it's... If it's just to sew on a button, that's okay. But, uh, if it's, uh, like a whole project of sewing or something, there are those who have that minim not to do so on Motza'i Shabbos. And indeed, the

38:43 source we have here is back to the Magen Avot in the previous Siman, Res Taddik Tes. Noshim who don't do Melacha Motza'i Shabbos, Ein Od Minhag. It's only a minim until after the Tzippur have finished Shemonah Esreh. However, Nog, despite what the Tur says, Nog, says the Magen Avot in the name of Abudraham, Nog Noshim Lehilase Melacha Kol Motza'i Shabbos. So we do have such a minim. It does exist. And so if that's the minim of that community or your community, so you keep to that. Um, what is Lubavitch minim? Don't answer. I don't know the answer 'cause I, I haven't m-done a survey, uh, around Lubavitch community whether they, uh, whether they do sewing on Motza'i Shabbos. Um, I, I, I remember such a thing of not doing, yeah. Don, don't know whether it's, can say it's Lubavitch minim. Um, what they do say is that as far as doing laundry, nowadays it's not an issue because laundry is not like standing by the, uh, and scrubbing with a, a, a board or something. It's just popping into a machine and pressing a couple of buttons. Um, for me, if I would do that, it would be very hard work because I don't know how to do it. Um, but for women, it's... They already... It's, for them, it's not considered Melacha Kaveda. Right. Let's move on. So now a question which, like, no one asked me, but I s- I did... I came across this very interesting, um, thing, and I wanted to

40:09 share it with you. The Gabai, as he starts, before he starts calling up the Kohen, so on Shabbos, it's, "Veyazeve Yagede Shilo Acharei Chayavot Uvcherem Haomein," and on the Sha- on the weekdays, "Vesegol Vesero Acharei Chayavot Uvcherem Haomein." So why is there the difference between Shabbos and, and Yom Tov on the one side, where it's Veyazeve Yagede Shilo, and in the weekdays, it's Vesegol Vesero? So what you have on the screen is a Sefer called the Divrei Kohelet, written by someone called Rav Shloime Geiger, who lived, I believe, in Frankfurt. And his mission, his whole Sefer, he calls it Divrei Kohelet because Kohelet is another name of Shloime. His, his mission is to, to, uh, explain and give sources for the minim Frankfurt, which sometimes are different to other Minhogim. And so meanwhile, there's lots of very interesting, uh, insights here. And he says, the, the Levush says, on Shabbos, uh, Ein Od... On weekdays. On weekdays, the- we don't have the paragraph, Ava Al Hakoein. It's making... Because people have to get to work. It's just... And, and the Chazan starts Tegolah. And by the way, there's a Ha'arah of the Rebbe that... Is it Vesegolah Vesero, or is it Tegolah Vesero? It's interesting, here it's Tegolah. And the Rebbe says to che- to check out the Yaakov Emden Siddur, Veynetach Asyodi. Doesn't have the Yaakov Emden Siddur handy. In my Siddur, I, I ha- I did have access to the Ya-Yaakov Emden Siddur, there it's Vesegolah, which is an interesting question. Why is

41:53 it starting off Vesegolah? Someone wrote to me on Friday, actually. It's understood that this is a continuation of, of Aruch Chaim. Um, or not of Aruch... No, what's, what's the last, th-third paragraph? Kol Pohunim. It's a continuation of the paragraph which was said, um, just before. At any rate, so the, um, the Divrei Kohelet says that the Levush does not give a reason why in Shabbos it's Veyazer instead of Vesegolah. Oh, it's with a, with a Vav, yeah. So, which is said in Mincha and, uh, other times when we read the Torah. So he says the following. On Shabbos and Yom Tov morning, there's going to be, after Krias HaTorah, there's going to be Maftir and Haftarah. And there, we're going to say Samcheinu, uh, gladden our hearts with the Geulah. Therefore, the, the, they don't need to say Vesegolah Vesero Bachus Alenu, to ask for the Bias HaMashiach. They don't need to say it before Krias HaTorah because it's gonna be said at the end of Krias HaTorah by Samcheinu in Birchas Haftarah. But in the weekdays, when you don't, when you have a Krias HaTorah without Haftarah afterwards, so then, then you have the Bakashah for the Geulah, Vesegolah Vesero Bachus Alenu Bizman Karev. Then you're gonna ask the shaili. If that's the case, what about a Mincha on a fast day where you do have a half Tehillah, and then you do have the Samcheinu shenomar avdecha. So you're gonna have that. You have three berachos instead of four, but you're gonna

43:21 have the berachah of Samcheinu that's gonna be said. So he gives two very good reasons. One is it would look a bit odd that on a fast day, we're gonna start off, "Oh, it's a fast day and everyone's hungry and thinking it's a fast day and it's here." And then they're gonna say, "Well, Ya'azru yoge'a Mashiach, tzaddik." So that seems out of character. Secondly, he says... He said, "You're only gonna say it once, but on Hatanis, it's okay to say it twice." It's okay to ask on Hatanis to ask for Mashiach twice. That's his second reason. Okay. Let's now move on. I have another couple of points. I've got four feedbacks, and actually I feel very privileged that I have people, Talmidai Chachamim, listening and sending in various points of feedback. Um, so the first thing we have is about... We had a discussion about night tzitzits. And I quoted last week from the Piskei Teshuvas and the Herut HaTzaddik that about the... The tzitzits for night should not be exclusively used for the night because then it's gonna be a berachah it's part of night tzitzits. The we had on the screen last week. Right. So now, here, this Piskei Teshuvas, and I've quoted from the Piskei Teshuvas from last week, and others are not so worried about it. Here it says another thing. What happens if someone's tallis cotton tore or got dirty? Can he take his night tzitzits and use it for the day? So he says it's a question. Question because

44:51 of tas Havalin U'osru. Now, read it. Let's read this carefully. If yesh b'chzoyah de-chayav b'shaas hatallas ha-tzitzis bo yihiye kavanos sheyihiye b'tsus laila. It's really not a worry. I can assure you that ninety-nine point nine people who have a night tzitzis, it's their old daytime tzitzis. But if you are the point one percent that you l'chatchilah bought a garment for night tzitzis, and you put in tzitzis yourself, which is today also a rarity. Um, you put in the tzitzis yourself b'fru de-kavana for night tzitzis. That's part of night tzitzis. That beged you, which you, which you have designated for night is part of your night tzitzis. So you put in tzitzis for something which is not chayav tzitzis. Now, because your other tzitzis is torn and, uh, and now y-you got to use it, but it was... It's not a kosher tzitzis. That's the point which is being said over here. But, uh, if you have regular night tzitzis, which were your old day tzitzis, and they were made l'shem mitzvah tzitzis. Um, so then, okay. Then, then, then there's not a problem of tas Havalin. Also, you can use it for temporary. I want... Since it's almost Shabbos, I may have told this story before, but I'm gonna tell you the, the story again. It's a long time since I may have told, told the story. There was in Ukraine an area called Galitzia perhaps, and you had an area, a town called Lviv. There is a town called Lviv, Lemberg. And, um, the

46:27 town Belz is in that region. Um, and there's a third city, which I don't remember now the name. And what happened was that the Tzvi Hirsh Chayes, Marad Chayes became the official government Rov of Lviv and of the whole region, which meant that the Belzer Rov was under his jurisdiction. Marad Chayes was a brilliant man, but he looks like he also was, uh, very knowledgeable in other fields of, of, uh, knowledge. And so in Belz, he wasn't really applauded. And it looks like once the Belzer Rov said something about him being a shegitz or something. What? And so now, the Belzer Rov was now called to court for, for, uh, contempt of a government official. Since the Rav Chayes is a government Rov, and he called him a shegitz, so he was bro-brought to court. So there's this Ukrainian Goyshe judge. And, uh, this, this... Why do you call him whatever you called him? Why do you... So he says, "Explain." Oh, yeah. He says, "Well, he doesn't wear a big tallis cotton. He wears only a small tzitzis." So Rav Chayes says to the judge, "Your Honor, there's no duty to wear tzitzis altogether, and small ones is also good." Goyshe, Ukrainian judge doesn't know what to do. He whispers to one of his, uh, attendants. They come back half an hour, and he, um, case is dismissed. And okay. So Belzer Rov goes back to where he goes. And then a little while later, Marad Chayes is at some kind of function. And

48:32 there's also there the author of the Sefer called Yeshuras Yaakov, who lived also in that region. And they're chatting. He said, "I have a very strange story. One just last week," let's say, whatever the day was, the day of the court case. I didn't... Just saying. "I, I, I got up in the morning. You know, didn't wear tzitzis at night," as I mentioned last week. Some people don't wear tzitzis at night. "I got up in the morning, and I was looking for my tallis cotton. And my regular one I couldn't find. I really wear a small one. Comes, uh, Aseres Yemei Teshuva, I wear a big one, but I couldn't find my small one. Looked all over. All right. So I just took my se- my Aseres Yemei Teshuva super-sized one. I put that one on, and I put it on my kapote, and I go. On the way to shul, I get stopped by two gendarmes, two, two, uh, policemen, and they, uh... Excuse me. And they open up my, my kapote, and they... Thank you. Have a nice day." Um, so, so they realized that Min Hashamayim, they had led the Yeshuras Yaakov, that that day he happened to be wearing, um, so because Marad Chayes had said, uh, yeah. Then the, the, the judge had said, "Go and check this other rabbi, which kind of tzitzis he's wearing." So they came to the conclusion, don't start up with these Hasidish rebbes. That was the conclusion. Okay. Let's move on. Um, so talking

49:52 about... That was about the night tzitzis, yeah. Then about the dog. Mentioned about... Came up, uh, re- in the previous, uh, shiur I was talking about, about owning a dog. Um, so someone came... No, not last week. It was a few weeks ago we talked about it. So this is from a contemporary Sefer uh, Tze'et Zomim. A contemporary, lives in Mil- Milwaukee. And he says, "I'm really not very happy, bichlal, about answering shailas about people even owning dogs. It's not a thing for a Frummie to be having a dog." And he gives us a reference to the Gemara in Rosh Hashanah, and it talks there about King Koresh. And it says, "Ha-hashagel nitzov liminoy." That the shegel was sitting next to him. And there's a whole discussion in the Gemara whether the shegel means his, the c- his wife, or shegel refers to a dog. Like, the dog was sitting next to him. And there's a whole discussion back and forth. And he says that the Umoyes, they are m- they are drawn to, they are drawn to the k-klaptah because that's their, their, that's their proclivity, so to speak. They've got a ch-kivel with the klaptah, and this is a, a mechitas, and that's, that's a Goyshe thing. And so he's saying that this whole idea of... Which I'm, I'm, I'm addressing this again because it's unfortunately becoming, uh, more of a... More common. And, uh, you know, I, I'll tell you another story. Rav Moshe Herzon Alav Hasalom went into Yechidus about the

51:34 opening of the Yeshivah in Morristown. And the Rebbe said the following: "Some Talmidim, whatever their environment is, they will succeed in their learning. But they are a minority. There are some Talmidim, in whichever environment you provide, they won't succeed in their learning. They are also a minority. But the majority is that if there is a, a conducive environment, they will, they will, uh, succeed in their learning. And that should be your focus." I'm not g-going to dis-dissuade those who have dogs already to go and give them away. But those who are on the borderline thinking, "Yes, no, is it right, is it wrong?" Should know that it's not a, it's not a Yiddishe thing. Uh, so this is what he's bringing here. It's, it's a Goyshe proclivity to do- to k-klovim, but, uh, it's not a thing for a Heimische Yid. Now, while the Hashgachah process last night, I was looking for something else, and meanwhile, I came across this in the Rishimus. And here's the difference between when it talks about, um, animals going on, on their hooves. So it says the following: A chasul... So the Rebbe... So men- Rashi mentions three animals, chasul, kelev, and dove. A cat, a dog, and a, and a, a bear. So the Rebbe... I'm not gonna go through the whole Rishima. But he says a, a, a cat is, it's mochin, is not kedaboi. It's, it's, it's lacking in mochin. It does not have a... It doesn't recognize its master. Whereas in Midas, the cat is

53:07 actually refined. And we have this idea, it says in the Gemara, that if Torah hadn't been given, Chass V'Shalom, the Rebbe Rashab added, we would learn tznius from a d- from a cat. The cat in, in, in, i-its way, has got a certain, uh, tznius to it. The dog is the ep-opposite. The dog is actually... In, in mochin, he is okay. We got in his makiras konei. And it says also that the dog is a wise creature. But the dog is kulot lev, kelev kulot lev, and it's possessed by its own heart, and it uses its wisdom, its slyness for getting its food, et cetera. But it's, it's, it's azponim and it's shimesh betevor. So just, just, uh, since we're talking about dogs, I just... And I saw this last night, the difference between cats and dogs. That a cat has got, uh, is, uh, a maaleh in, in, in, in Midas and chessed in sechel, and a dog has got a maaleh in sechel and a chessed in Midas. Neither of them, I guess, are a wonderful role model for, uh, for Yiddishe kind. Okay. Then we have... I mentioned, uh, I think it was two weeks ago, or it was last week. It's... Yeah, we had this discussion that, um, a Baal Koreh said to me that having heard that there's, uh, the Svara that y- the Baal Koreh is... The, the brocha of the Ohel Latira is that really the brocha of the Baal Koreh says, "Okay, then why shouldn't see b-

54:40 be saying Baruch Hu Uvaruch Shemo?" Which I think I said it was a good idea, and I'd like to backtrack on that a little bit. And someone sent me the following. Someone from Montreal, he listens to the Shiurim regularly. And so he shared with me. This is from the Sefer Maatei Efrayim. Now, this, the Maatei Efrayim is published in basically in two editions with two types of commentary. One is Aleph Lamat-- Aleph Lamogim, and one is, one is from Eichenstein. This is the other one. So I'm just telling you because in the... If you look in the other one, you won't find this comment. This is a, a com-- a Ha'arah to a co- to a commentary on the Maatei Efrayim. And this is in Hilchos, the end of Hilchos Yom Kippur, Tof Richov Beis. So he writes the following. Now, as you are familiar, there's a concept of having a hundred brochos a day. The, uh, uh, to get your Meir brochos. And especially on a fast day, you're a bit short of your Meir brochos. And therefore, you listen to Chazarat Hashatz and this and that, and then Chazarat HaSatorah and Haftera. Somehow, so I think it's Siman Mem Sof, it goes through how you manage to make up your quota of a hundred brochos. So here's... He was asked... He doesn't-- I don't even know who it is. It's a note. I don't know who wrote this note. I was, um, I was asked, "Should I answer Baruch Hu Uvaruch Shemo in

55:55 the brochos which I hear from the Chazan if I want to have those brochos to make up my Meir brochos?" And after thinking about it, I think it's okay to answer Amen. To answer Baruch Hu Uvaruch Shemo, sorry. Because I- Even when you want to be yoitzer, as in Shofar and Megillah, as I mentioned last week, that many gedolim hold that you can answer Baruch of Shemay. I think I mentioned the Sefardim, uh, pasken that way. And so if you did answer Baruch of Shemay, as I mentioned last week, the Alter Rebbe says, "Musupik, ulai, it's a hefsek between, um, Shema and Malchus." Even though others disagree, the kol can be nidondy dan, it's not a hefsek, and indeed, that's the meaning on Rosh Chodesh and Kippur, et cetera, to answer Baruch of Shemay. Well, uh, people answer after Ved chas hashalcha. In the shuls, they say berachahs and, and, uh, every shabbos of Yom Tov, even though you want to use those berachahs to make up your quota of Meah Berachahs. Now, I apologize, I did not check this in the Alter Rebbe's Shechinah, and Siman Mem Wow, where he says you shouldn't answer Baruch of Shemay. I might-- So this might be not correct according to the Alter Rebbe. But, um, meanwhile, I'm sharing that with you, what I had so far. Okay, um, we have... I think this is the last item on our list. Yeah. So if you remember last week, I'm not gonna go through the whole pilpul, but we

57:20 had a whole thing about a ha'arah of the Rebbe about Tzedakah at night and Tzedakah being given Tzedakah before Maariv. And I quoted you from the Sefer Bechadrei Sehasicho, um, which is the, uh, the correspondence, should we call it, of Rebbe Leib Groner, alav ha-shalom, with the Rebbe, and how he asked the Rebbe about when the Rebbe gave a source for giving Tzedakah, possibly it should be before Maariv. And Rabbi Groner gave a reference to Shechinach Yeredeh. And the Rebbe seems to have dismissed it. And I wasn't happy with the way the authors, the, the, uh, editors had presented the discussion. And I think I mentioned last week, my hunch is that this reference to Yeredeh wasn't in the original letter. So they Amen. Amen. Amen. Oh, come up now.