ויקרא תשפ״ו

00:05 Welcome to tonight's Shiur. Motzei Shabbos Vayikra. So I'm gonna begin to start with a story. So I'm going to recall a story with a Baal Shem Tov, that there was once a couple who had a, a son who drifted away from Yiddishkeit. And he came one time to his parents, and he says to his parents that he's marrying... getting-- decided to get married to this and this, uh, non-Jewish girl. And there's nothing to talk about, not negotiable. And her parents were obviously Tzarot. And they went... The father went to the Baal Shem Tov, and the Baal Shem Tov says to the father, "Could you persuade your son to come by visit me?" And so, "But I won't try to pers-- dissuade him, just to, just to come and visit me." So the father comes back, back to the son who knew the Baal Shem Tov, Rebbe, and he had... He says he... not to try to dissuade him, but just to, to visit him. "Okay, fine." So he comes to the Baal Shem Tov, and the Baal Shem Tov gives him... says, meets him. He says, he says, "Firstly, don't try to dissuade me. I've made my mind up." "No, no, I'm just here. I've got..." He takes out from his drawer a tallis cotton, and he asks the boy, "Please, I want for you to commit yourself to wear this on a daily basis." Well, he thought he's gonna get a whole, uh, uh, telling off, and here he's just to wear the tzitzit.

01:49 So that's... He says, "Yeah, no problem." And he goes away from the Baal Shem Tov and comes to the... The Baal Shem Tov had told the father, "Just go ahead with the proceedings of the wedding." Comes the day of the wedding, the procedure, wedding. Then there's a party. And the groom is with his friends, and they are drinking and celebrating. And the father is standing on the edge of the, uh, hall. Doesn't know what to... where to put himself. And as they are in, in, in this, uh... how do you say? In a shikker dikker state of mind. So then one of them says, "I've got an amazing idea. In the celebration of the moment, let's strip." And, "Yeah, great idea. Yeah." Shikker dikker. And then one of them says, "But the, the first one has to be the man of the evening, the chassan." "Yeah?" So he starts taking off his... "Yeah," he's like, "Sure." He starts taking off his tuxedo. Then he takes off his shirt. And then mittav all they see that he's wearing the tallis cotton. "Oh, you're a Yid like all the rest of them." And they start insulting him and stuff, throwing stuff at him. And poor fella, he sees his father at the edge of the, of the room. He says, "Tatty, let's get out of here as fast as we can." And that was the end of that, uh, marriage. And so the tzitzit saved him. And this is a similar... There's a similar story in the

03:24 Gemara about the tzitzit being a, a salvation from a case of a similar thing that when a person was, was s-- being seduced to do something wrong, and his tzitzit kind of slapped him in the face. And that was a reminder, and he did not succumb to the temptation. So there is this inyan. I'm saying this story bekesha to the second, um, thing which we have on our list today, and then I'll come back to the first item. And the second thing is about the minhag of having tzitzit. The preference to have tzitzit kafel shmona. Now, the tzitzit threads are made up of twenty... are, are made up of eight strands. So the finer tzitzit, the better quality tzitzit you have. The tzitzit are always twisted threads. That's, uh, the halakha. But each of the two sides of the two, uh, main strands are made up of four strands. And so you have kafel shmona. And for years I've been, uh, intrigued, where does this kafel shmona come from? And in passing, I was browsing this particular Sefer Minchas Ahron, and he, uh, here he refers to that from the Shalah, Shem... Kitsei HaShalah. And he's... And it's n-- he says it's not in the Kesavot HaArizal, but, um... Yeah, right. So now let's... He does give a reference to the Chida. So this is from the Birkei Yosef. So it's within the Birkei Yosef, the sec-- separate, several sections. So Shiurei Bracha is one of the sections within the Birkei Yosef. It used to

05:11 be a separate Sefer. In the newer editions, they've got them all together. So he writes, "Min hachut ha'tzitzit." Now, the Rambam writes, "Afilu hoyo hachut kafel michas chutin." The Rambam, when he talks about making tzitzit, he says, "Even if it's... the strand is made up of six-- of eight strands," the Rambam in passing says, "It's also okay." He doesn't say you should. He just says it's also okay. "Ve'omar harav oider hatimni," or Temani, "She kein mitzvah min Hamukha." Although the Rambam says it in passing that it's also kosher, actually, there is a benefit of having the threads made up of eight, because when you have eight, uh, uh, made up of eight, then you have thirty-two tzitzit. Sorry. You have thirty-two strands- And eight times thirty-two equals two hundred and fifty-six. And that is a remez to the wings of the chayot. The wings of the a- of the, of the, uh, malachim which surround the kisah hakavod. The heavenly throne. And therefore, it's appropriate to have your tzitzit should have in them the number two hundred and fifty-six. the Birke Yosef, the Chida writes, "I saw this comment and a note from a holy person," and that, uh, uh, but he doesn't go in more detail. On the bottom right, we have a sefer called, um, actually it's a Sefer Revid Hazoh. I think it's contemporary. Quoting a Sefer Matamim, which is a well-known sefer. I have the sefer. Uh, it's going through reasons for mitzvahs. What's the reason for kaf haShmoneh? Because then

07:01 you'll have effectively, um, if you have eight strands within each of the eight of your strands on each corner, so then you have sixty-four strands in each corner. Altogether, four times sixty-four will equal two hundred and fifty-six, and that is a remez to the kanfei haChayot, which we saw already, the number of two hundred and fifty-six wings. How do you get the number of two hundred and fifty-six? So now he gives us the detail. that you've got the heavenly throne is surrounded with arba chayot. It's surrounded with four beings. perhaps that's what you're referring to. Each of these chayot which are surrounding the merkavah, the heavenly chariot, they have... Each one has got four panim. So four times four is now sixteen. And each of those panim has also four panim. Now four times sixteen, help me, is fifty, uh, fifty-six. Yeah. Uh, no, sixty-six. It's sixty-six. and each of those panim has got four wings. So therefore, four times fifty, uh, sixty-six brings you to two hundred and fifty-six. That's the remez to the kanfei tzitzit. Okay, so I'm-- I haven't given you an explanation, but I've given you a source. There is something in the tzitzit which has a remez dafka to the number of two hundred and fifty-six, and that's got to do with the wings of the, of the malachim, and it seems... Right. So now I'm-- wanna scroll down the next thing, and that is, I actually had maftir today. Uh, we had a, had a granddaughter born on Wednesday,

09:02 and on Thursday, the name was given Rivka bas Chacha Protis. That's my mother's name, and bas Chacha Protis is my mother's-- was born on Rosh Chodesh Nisan, so the baby was born Erev Rosh Chodesh and named on the day, on the birthday of her namesake. And, uh, so I was oiling maftir, and here you had the posek, So I saw this ranu, the number of Reish, Nun, Vav. It triggered something in my mind. There's something about the word ranu we saw about the two hundred... And what really was in my mind, though, I remembered ranu liYaakov. Singing for Yaakov. Ranu liYaakov. Now, this is-- We've got two pesukim here. One is today's haftara is in Yeshayahu, whereas the ranu liYaakov is in Yirmiyahu. And so this, this, this, the idea of ranu. And now on the right of the screen, a little bit more about this number ranu. I've mentioned this before, perhaps. A Sefer lexicon of Kabbalah terms is the Sefer Kohelet Yaakov, and he talks, talks about the number ranu, about the what is this ranu, and he says the following: The ranu in Kabbalah is a remez to two-- twice the number hundred and twenty. Yud Ke-- Sorry. Hashem Elokim, five letters. So you know if you have three, three wor-- three letters, you can make it into six permutations. If you have four letters, you can have twenty-four permutations. If you have five letters, you can have a hundred and twenty permutations. So you've got Elokim, so Yud Ke Vav Ke.

10:44 Well, that's not going that way. Adonai's got t-twenty-four. Yud K- Elokim has got a hundred and twenty tzirufim. In other words, you can put the five letters in hundred and twenty different sequences. Twice kuf-tev equals two hundred and forty, and that's the gematria of this leish-- lamed-reish-yud, which is a klippa, which is seducing fisnus. He tells us to look up the entry of leish-- lam- lamed-reish-yud. I didn't look it up. And the power to annul that seduction is with the Yud-Vav. Now, Yud-Vav, sixteen, this is also g-going to come up when it comes to Pesach, when we pour off the wine in by the Makos. So what's the significance of pouring off sixteen times? It's the Makos, ten Makos, and then it's So there, I believe the Alter Rebbe there mentions also that this is Al Pi Kabbalah. The sixteen is Yud-Vav, um, He-Kof, is the name of HaKadosh Baruch Hu, uh, in with the sword of Hashem Kivyachol. And this is related to the words Ki malachov yatzav eloch. The four words of Ki malachov yatzav eloch. He will command his angels to protect you. The four words of Ki Maloch Yetzavloch, the last letters spell Yud-Vav-Heh-Chof. And that is the power of Hashem, the sword of Hashem giving protection. So come back to our discussion here that there is the Kuf Hof, Kuf Hof, which is, he says that's a power of seduction for improper behavior. And then there's this sword which Hashem gives, uh, which is the number, um, uh, sixteen. And

12:39 so to sixteen with, uh, with two hundred and forty equals two hundred and fifty-six. Ah. So then that's the Yaakov. That's the power of Yaakov who is able to be mevatel the seduction to, um, Zuznus. And that is the meaning of the, the, uh, Al Pi Kabbalah, the secret of Ronu LeYaakov Simcha. That the, the power of Ronu is the power Yaakov to give the Simcha instead of being seduced to Avedah Zarah, to sorry, to, um, Zuznus, is giving the power Ein Eretz Titzis. So he refers to the Titzis very briefly. I did, I did look it up, and Titzis he doesn't discuss. But we're seeing here, just, just to wrap this up, I know it sounds very Kabbalatic. It is Kabbalatic. But we are seeing here that there is a significance in the number of Reish Nun Vav, and it is a power of protection. And that's got to do with the Inion of Titzis. That the Titzis is a protection, as we said, the story of the Baal Shem Tov and the story I mentioned in the Gemara. And so the Titzis have got a certain Shmirah and-- or to protect the id from going in the wrong direction. And that's the significance of having Kapel Shemoneh DeKeTitzis. Okay. Let's come back to being that it's just coming from Beis Nissan, and it's the Yort site of the Rebbe Shmo Shaden of the Rebbe Rashab. So we have here a vort on the Haggadah. I gave a shiur on this. I told you

14:16 a few times about this Iyun, Koil Iyun filler. And so, uh, I gave a shiur on the Haggadah. And one of the first things I shared is the following. This, the, is I, um, I believe that this is, that the Rebbe's Haggadah was published in Taf Shin Vav. It means that now this year is the eightieth year since the Haggadah was published. Okay. So now we have a vort in the Haggadah that the-- we have Lashon HaBo in the, the she-- in the, uh, the section of Halach Meanyo. So we have Lashon HaBo Be'eretz Yisroel. In the coming year, we should be... This year, Hashata Achad, this year we are here. Next year, we should be in Eretz Yisroel, in Eretz Yisroel. Hashata Avdin, this year, we are slaves, servants. Next year, Lashon HaBo Bnei Chayil. We should be, uh, we should be, uh, free people. We're all familiar with this. And then we're also familiar that this vort, which is written in the Rebbe's Haggadah, that the Rebbe Rashab would say the first one, he would pron-pronounce Lashon HaBo. And the second one, he would pronounce Lashon HaBo. So he would have pronounced the first one that the year which has come already, HaBo, means that it's, um, the one the... In other words, if it'd be Taf Shin Pe Vav, it'd say, "This year, Lashon HaBo, this year which has already come, already arrived, this year we should be in Eretz Yisroel." It comes the second time, Lashon HaBo Bnei Chayil. The coming

15:59 year, we should be Bnei Chayil, Taf Shin Pe Zayin. And you-- begs the question, why when it comes to coming to Eretz Yisroel, he wants it this year? When it comes to Bnei Chayil, he's happy to leave it to next year. And, uh, I have-- I looked around. I mean, this is a vort which has been hazet many times, but I've never... I've looked around now, and I don't remember seeing. And they say, I have here, this is from my siddur. Reja Biya Beshimasa Yomin. Ani Gersa Kodesh. But n- they, they, they... I didn't fi-find a beer, even looking up. So I want to suggest the following, that the Rebbe Rashab, in his intense avoidance, is saying the following. Mashiach right away. Taf Shin Pe Vav, we should have Be-Be'eretz Yisroel. Comes to, to Bnei Chayil, Hashata Avdin. Now we have the opportunity of Avodah. In the future, there will be a st- a further stage. In the further stage, Yemei HaMashiach, there's gonna be a stage where there won't, won't be the challenge of Avodah. And so the Rebbe Rashab is saying, Hashata Avdin. Now we are in the stage of Avodah. Lashon HaBo at a later stage. Don't worry, we'll, we'll, we'll get there, but that's gonna be, that's later on. Bnei Chayil. That's, that's my suggestion. If anyone has a better pshat, um, something which has been in publish already eighty years, what, what's, what's the significance of the changeover from one way to the other? Um, I'll be happy to hear

17:38 a different pshat, and I'll be happy to share it also if I'm duly convinced. Okay, let's move on. Uh, they have a story of a person, a Levaya Yeman, who goes every Friday to an o- to an old age home. He puts on tefillin with a gentleman there. And one Friday, he was a bit later than usual, and the fellow says, "But I'm sorry, I already had Kiddush." In the old age homes, they tend to make everything early. People go to sleep early in the old age homes. And so they had made- They made, uh, a ma'ariv early and got kiddush early. And so this man says he already had kiddush. So here's the question, can you do... Uh, can he put on tefillin after he's already had kiddush? So it's something which is kind of discussed in Shulchan Aruch. This is in ꟷ Rebbe Shulchan Aruch, Siman Lamed. And the source which talks about this is the Tur and the Shulchan Aruch. And so meanwhile, we're talking about on a weekday. If someone hadn't-- had forgotten and hadn't put on tefillin all day, then he davened ma'ariv, and then he realized he davened ma'ariv early, whilst it's before sunset. There are those who say that he may not put on tefillin now because he has already changed the status of this moment to become night, to become night. And once it's night, it's zman sheva, the time for sleeping. It's a time for saying Shema of night. And if you're gonna put on tefillin,

19:10 say you're making it back into day, so you're, you are-- got contradicting voices. If you hadn't davened, that's a different story. But there are those who disagree with this, and that is referring to the Shach in Hilchot Nidah. It talks about that even if you've already davened ma'ariv early, you've been Mekabel Shabbos, there are things which have to be done by day, and they can still be done as day, even though it's already after, uh, a- after Kabbalat Shabbos or after an early ma'ariv. In other words, he's differentiating between the, the, this, could we say, the artificial night by davening ma'ariv and the real n-n-night or night, nightfall, which has got to do where the sun has set. The sun hasn't set, so you can still do your, the mitzvah of Zmanim. And so this is going to be relevant in many, you know. It could be a similar thing with the Bris, et cetera, et cetera. Uh, we, we would paskin like at least lchumra. We would paskin like the Shach. And we tell that even though you're davened, you already had kiddush, you can still put on tefillin if you didn't put on, put on today. Um, perhaps to say without a bracha because according to the Tur and the Shulchan Aruch, he says that you couldn't, you shouldn't. Uh, it's already night. So don't say a bracha, but do the mitzvah. Let's move on. Okay, which kind of brings us to the next story. Now, as I... Last week, and I-- my

20:44 apologies for not putting on the time for tonight's shiur on the program for the evening. And that's because last week it was a pre-recorded shiur as I was, uh, Shabbos. I spent Shabbos in Wyoming. We had a Bris of a grandson, and so I took off the, uh, time for the, uh, when the shiur starts, and then I forgot to put it back for this week. But ꟷ me either. Try to remember for next time. But, uh, here, listen to what happened. It's... We had the Bris, was done there. Uh, we didn't have a minyan for the Bris. We, we, we... I called on him, Baruch Hashem, and he's named after my father, Alav HaShalom. I was very pleased, uh, with that. And then in the afternoon, the Mohel says, "Do you recognize me?" So I said, "No." So he says, "Well, I'll tell you a story. Several years ago, you got a phone call whether a Bris could be done ten minutes after sunset, and you said no. And to this very... And I'm upset with you," he says to me, "because to this very day, that child does- did not have a Bris." So I remember this story. It was someone who's, uh, a Shliach somewhere in Europe, and he brought out this... I, I didn't know who the Mohel was. He brought out a Mohel who had done Bris for children. He's also, uh, qualified to do for adults. He had done some adults also. And then I get this frantic call.

22:15 It's a few minutes after sunset. There's a mother here with a child, and she's wants to have the, the child to have a Bris, but it's after Shkiah. I do have a bit of leeway after Shkiah. About four minutes I would, I would, uh... But, um, but this was ten minutes. I said, "Ten minutes is too late. You can't do a Bris ten minutes after the Shkiah." So the Mohel was saying, "What about Rabbeinu Tam's Zman?" So I was, uh... I said that, you know, this is, this is about five years later, yeah. The, the Bris was in U-- The-- They-- Sorry, the non-Bris was in Europe, and I meet this Mohel in Wyoming last Shabbos afternoon, and, uh, Hashgacha. So, uh, I said to him that the Rabbeinu Tam's Zman, Motzei Shabbos, I do Melacha before Rabbeinu Tam's, um, night. So how can I start now coming and say I'm going to rely on Rabbeinu Tam when I, when I don't subscribe to this at all? You know, the Alter Rebbe's ꟷ about this particular... I'm not talking about Rabbeinu Tam, about other things, but regarding this Inyan of Zmanim. The Alter Rebbe says, It's very, very strong language. I didn't feel you could rely on Zman of Rabbeinu Tam for, for making a Bris of Ben Hashamoses. But be that as it may, he wasn't very impressed. And what happened then was this woman would-- They didn't do the Bris, and she came home and told her husband, who was not-- who is

23:48 not Jewish. He says, "What are you talking about? No way. I'd never agree to such a thing." And that was the end of that story so far. So here's the question. Was it right or wrong to, to, uh, to block this Bris? And now, but everyt-everything is, uh, Habocher runs the world, and poof, this woman came home ten minutes after the Zman. She could have come earlier, and Habocher made her come then, and could have been the, uh, the, the local Shliach could have called a different Rav, and he would've told him a different psak. But he came to me, and so everything's Hashgacha Protis. Why Habocher ran it that way, we'll find out one day, or we won't find out. It doesn't matter. But now we're just looking at the Inyan. What if it would ever happen again, what would be the answer? So actually, this is addressed by-- This situation is addressed by the Later Rav Vosner in Shaarei Teshuvah HaLevi. And there was a Mohel living in Manchester, and actually, he would travel to the, to the Soviet Union or the former Soviet Union, and he would, he would go there to do a Bris. And he asked Rav Vosner two things. One is about, well, about doing Bris after dawn, before sunrise. So L'chatchilah, a mitzvah which is to be done by day should be done after sunrise. It's only Bediat-- But Shaas Hadchaq that we do the mitzvah before sunrise. Let's say we're reading Megillah, whatever it may be.

25:16 But in that re-in respect to that, Rav Vosner says there's no problem, and, and he, he understand he's traveling to, to there, to this country, and he's got a limited amount of time. If he can do another bris before sunrise, that means that there's another candidate, another, another yid has had a bris, so he can pack in, in his day an extra bris. So it was important to him, and Rav Vosner said that's okay. That's the first part of the tshuva. Then he talks about after shkiah, and asking how many minutes after sunset could I do a bris. So he says, "You're not very clear, and you... And also, you cannot compare the zone of after sunrise-- after dawn till sunrise. That is, after dawn is called day." This is interesting. It's not symmetrical. Halakha, the day begins from dawn, and the day ends by tzeis hakochavim, or... And already, according to Geonim, tzeis hakochavim is twenty minutes, whatever, after sunset. And after that is layla gemurah, so it's not symmetrical. Anyway, so he says, after shkiah, it's already sofer layla. We, uh, follow the shitas Geonim, that it's sofer ben hashmashot, and that starts right after the first shkiah. And therefore, you can't do a bris then. Those who follow totally Rabbeinu Tam, if so, then they have another hour. Um, but I've written several places, Rav Vosner's writing, that pre-nowadays, pre-predominantly, the co-the kehillah follow the Geonim, la-lahakhmir. And even those who follow Rabbeinu Tam will still follow the Geonim lahakhmir. And, uh,

27:02 then he quotes from the Shaagas Aryeh that if you did a bris belayla, afilu bedi'eved, it's not a mitzvah. You haven't done a mitzvah. So then he says, "No, you can't do a, you can't do a bris ben hashmashot." So that's Rav Vosner's psak, and so I feel a little bit off the hook. Now then, Rav Vosner goes further, so I'm not totally off. Medina, I do concede that if there's a concern, if the bris is not gonna be done today, it won't be done at all. And even if it's totally nightfall, if it's pitch black, if it's gonna be remain a orlah, better to do a bri-a milah at night. You won't be fulfilling the mitzvah of milah, but he won't be an orlah. And then that, um, and he says, even ein naf keminah. If it's a question of time, even if it'll be waiting a few months or years, then don't do it. But if it's totally, he says, tzorich, um, or achil l'maase im l'hachi, if it's, if it's gonna prolong delay, he's, he's, he's, he's, um, mulling over the thought. And I would like just, just to add, if you say you can do a bris belayla, and he's not gonna be an orlah, call a goyishe doctor also. A goyishe doctor will do a, will, will... He'll not be an orlah. He won't be an orlah if you take a, a goy also. So call upon him. That's, that's the other side of it. He's saying that if it's,

28:33 if it's, if that is never gonna happen otherwise, then he does allow doing it belayla, and that's really depends on the, on the circumstances and, uh... Right. Let's move on. Now, we have here also a, a s-a related bris question which came my way this past week, and I discussed it with the mohel last Shabbos. In some countries of Europe, in Europe, they are very recent... The, the laws are that a, uh, you can't use a regular mohel, uh, as in a ...</font as such, unless he's qualified as a doctor, has to have a medical qualification. So they shluch him there. When they need a mohel, they bring in a... There, there are frum doctors, and they'll bring in a frum, uh, frum doctor. There's a family who are expecting a child in the near future, and they say that this hit-and-run type of mohel, they're not really interested. They want to have someone who will be there tomorrow also, rather than getting on the plane that evening. And the liberal community in, in that town, in that country, they also have, uh, the Inyan of Milah. So they've got a doctor. There's a liberal Jew. They-- We can use those labels. And he's trained to do a bris the way they would do. That would involve using a clamp, and he would use a local anesthetic. I don't know what else. Okay. The... Uh, I hope you're not eating melaveh malkah now. The clamp is a, a, a, uh, invention. It's by someone called

30:20 Bronstein. There's been another type. It, it, it clamps on the... The orlah skin is soft, and it clamps it so tight that it cuts the circulation totally, and it's as if you're cutting into, uh, dead, dead skin. And the-there is a lot of objection to the use of, of the clamp, including letters of the Rebbe against it. What would happen if a milah was done with a clamp? Does it need to have hatafas dam bris? Something which is into a shailah. Some say you should do hatafas dam bris. But that, that, that I- That was the question. Should he... Now, if you have a Jewish mohel, even if it's not a Shem of Shabbos, the Mila will be a valid, uh, will be, will be a kosher Mila. So should he use-- Should he recommend they use this liberal mohel? Or should he say, "You're an Israeli couple. In due course, you're probably going to visit the Holy Land, and you'll do the Bris, uh, a month or two, a few months later, but you do it with a kosher mohel." This was the question. And, uh, this mohel says to me from his experience, when it's not a Fromm Yid who's doing the Bris, there's likely that they will not cut off enough skin, and the Mila will not be a kosher act of Mila altogether. So he was quite emphatic that not to go with the non-Fromm mohel. Instead, so I can wait around till they have the opportunity if they-- especially if

31:57 they are the, the kind of people who do travel to Eretz Israel to, to delay it and to do it properly. Okay, that's the position which he shared, and probably other mohelim would concur with that. Let's move on. So this has all got to do with last week's experiences. Now, just now on the last few days, someone asked me about a mobile kitchen. Sorry, I don't show the picture. It's got like, you know, you have these snack vans or the, uh, ice cream vans. Do those, do those vans need to have a mezuzah? Um, my response was that no one lives there, so therefore it doesn't need to have a mezuzah. But what about on top of a r-- what they call in America, RV, which is a kit for recreational vehicle. We would call it a motor home. Do those things need to have a mezuzah, especially if a person lives there for a long time? So he quotes here, this is from my favorite mezuzah sefer, Sefer HaToy. He quotes here from another contemporary that an auto, which is a, uh, Hebrew word for, uh, a vehicle which is used for li-living in, in a, uh, ste-steady way, possibly is ‹foreign word›, even though it is actually travels. And then he quotes from the Chelek Kas Yaakov, Rav in, in, in, in, in, uh, Tzuri, I believe. He writes also that a caravan where people are living bikvis does require a mezuzah e-even as it is mobile. And he's... So yes, so if,

33:40 if the people are living in a mobile home, uh, for as a ‹foreign word›, not just for a couple of days, then it seems like they would have to have a mezuzah. Let's move on. But still, the kitchen is like a, a, a, a shed. Does a, does a store need to have... A storage area need to have a mezuzah? So if it's a store which is like part of the house, and even if it's outside, but let's say if you don't have enough space, you put the stuff in the, in the, in the shed. That kind of shed, which is an ex-extension of the house, should have a mezuzah. But if it's for storage, not for household out-- not, not for food items, et cetera, not for dishes. It's for, for bikes and for garden, uh, tools, then that kind of shed doesn't need to have a mezuzah. Okay, what else do we have here? So a couple of questions. Someone is asking, do they, they... What she wants to prepare a sweetened coffee essence for Pesach. She wants to prepare it before Yom Tov. Does she have to boil and filter the sugar and the coffee? So she's buying p-- both coffee and sugar with a Pesach hersher, and she wants to make it into some kind of syrup, I understand, before Pesach. And, uh, my understanding is that you do not need to strain it. Uh, you don't have to boil it. You could-- Let's say if you wanted to... A practical

35:07 thing. If you wanted to make ice cream with sugar before Pesach, you, you could, you could, uh, buy kosher Pesach sugar, but you could mix it well. Once the idea of bittul b'shishim is n-not necessarily through cooking. Once it's blended into a mush, then bittul b'shishim takes, takes place. And the idea that in case, Hashem yiracham, there's a speck of Mohammed's in the sugar, it will become bittul b'shishim in the ice cream, even if the sugar wasn't boiled. The same thing with this, um, coffee essence that she wants to make before Yom Tov, so it'll become bittul b'shishim without boiling, without filtering. Once it's become all in one liquid, it's become bittul if there is any need for bittul. The next thing which we have, so I don't have a moker for this. This is, uh, someone from France asked me. Till now they've been mechaber. This is why-- This is one of the beautiful things I must say about the Mulya Azimov and his, uh, rebbetsin, that they train-- Their baal tshuvahs, they push them to go all the way. And any chumras which are not in Chabad, they, they wouldn't-- didn't tell them, "Oh, for you, it's okay to do this." No, they pushed them to be mechaber in everything. So you have all the Lubavitch chumras they are following. And if they are from Tunisia, so they also don't have sugar because Tunisia didn't have sugar. So even though Lubavitch, lots of people do have sugar, but they had the chumras of

36:40 both. Okay. So now one of the chumras which many people have or had is to use coarse salt. The advantage of coarse salt is that you can s-you can sort it through, you can look, check it, and to see if there's any, uh, foreign bodies there. And now this coarse salt is not available with the hersher in their, their, their community But you can get running salt, regular running salt, which you can-- with a hechsher. So here's the, the dilemma. What's better, to have coarse salt without a hechsher or to have running salt which is, uh, wh-which just does have a hechsher? They asked me for my advice, and I don't have a source for this, just my svara was that you say you're gonna get the coarse salt, and you're gonna check it. Um, right, I mean, you're limited how well you can check things, and there may be something will over, will, um, will be overlooked. Here you have a hechsher which is kind of take responsibility that there's no, uh, no sandwiches eaten nearby. You buy coarse salt in a marketplace, you don't know, well, what's, who's been there, etc. Hopefully, with a, uh, hechsher situation, that's monitored to some degree, and, um, therefore, the likelihood of a mistake is going to be less in the, in the, uh, hechsher salt, free running, uh, less likely to have a mistake than to have in the salt which you buy without a hechsher and start picking it, picking through it. Um, I'm not

38:23 saying this with a absolute position, but that's my inclination. Okay. We have another couple of things on our list, and one is about the, the no- the tefillah, which we say after saying the Nosi. Someone's asking me a, a little bit more about it. They looked in my siddur and didn't find any comment on it. So the answer is very simple, that the, the Yehi Ratzon for the Nosi is not from the Alter Rebbe. It's not in the Alter Rebbe siddur. And actually, um, going back a hundred and something years ago, it wasn't so clear that in Chabad they said the, they, we said the, uh, Yehi Ratzon. But, um, the Rebbe, we have in HaYom Yom that the Rebbe, we do say the Yehi Ratzon, the whole story with Rabbi Meshulam Horenstein, which is in HaYom Yom from a couple of days ago. So now, um, so where does this Yehi Ra-- So there's a minhag of saying, reading the Nosi. I believe the Alter Rebbe mentions it in Shulchan Aruch, in Siman tof chaf tes, tof lamed, somewhere around there. And because of this, we have also that we don't say Tachnan for the... because together with the twelve days of the Nosi and with Pesach. So therefore, we have a whole majority of the Chodesh, so we don't say Tachnan. That is mentioned in Shulchan Aruch. But the tefillah said afterwards is actually not mentioned in Shulchan Aruch. The, the one source is given, so in the, I guess, Chassidover Sicha today,

39:50 in Chelek Lamed Beis, the Sicha all about the saying of the Nosi. Uh, and the Rebbe gives a reference to Kav HaYashar, Chelek Peh Ches, and that's what you have on the screen. And then you also have is a reference to Mikdash Melech, which I'll come to in a moment. And they, they bring this tefillah. And what is this? They're now actually looking at this tefillah. We're saying it now for twelve days running. It's got kind of, I'd say, three sections. The first part is about the Tzipori and the Retzaf Tzipin, and then Bnei Shloilum Tachnas Al, Al. And then there's another Yehi Ratzon, Shebima Ani Meavdecha Mishevet, um, Pleini Shecheroti Asher Nosi Hayom. And see, these are s- two or three sections. And the first part, so here the Ka- the Kav HaYashar talks about the prayer for Neshamas. And in the winter, the beginning of the winter, comes Elul time, we go to the Beis HaOlam and we visit the Neshamas, and we daven for them. And, but the Chodesh Nissan, then it's a greater light, Shem Yud Hei Vav Hei Asar Seder, and therefore, we don't go to the Beis HaOlam. We don't, um, fast, et cetera. And so, so then how, our tikkun for the Neshamas is by saying that tefillah after saying the Nosi. So he quotes here that the Shalah says about saying the Nosi, and to say a tefillah k'tzarah. Now, I f- I looked up the Shalah. He doesn't bring this tefillah. But he ha-- He brings

41:30 this, the, the Kav HaYashar brings this tefillah, Yehi Ratzon Milfanecha. And the Rebbe talks about in the, in the Sicha, the Rebbe talks about the second part of the tefillah, how we are, how we, uh, every Yid has a shaechas to each of the twelve Shvatim, some to one more directly and to the others less directly. And we're asking, and we are, we are assured that we are going to get through our tefillah a shaechas to all those Neshamas, which gives us the, uh, the zechuyos which, uh, to carry out Torah and mitzvahs, et cetera, as it says in the Yehi Ratzon. Okay. Um, now, so this is one source. As I said, there's another source, which is in the Sefer Mikdash Melech. Let's scroll down. So this is a Mikdash Melech. It's a commentary on the Zohar. And this is in, in the Zohar Taf, uh, kuf nun vav, I think. At any rate, um, he quotes here, "Bechelkas VeChemdas Yomim." He says to say this tefillah after the Nosi, to pray for the Neshamas and the Retzaf Tzipin Ki Tzipori. And then he goes a little bit of an explanation. Now, for those who are not familiar, the Chelk-- the Chemdas Yomim is a Sefer. It's actually a fascinating Sefer. It's one of those combination of Kabbalah and Minhag and Halakha. Uh, however, it's, it's quite controversial. The, the source of the Chemdas Yomim, it's, we don't, it's not, it's not sure who is the publisher, who's the writer, who's the author. And

43:02 some say he was a follower somehow of, uh, Shabsai Tzvi, uh, et cetera. And some say, you know, so in the Torah world, there's a lot of debate about the authenticity of the Chemdat HaYamim, but he d- he, he... That's where we have the... Midrash Malach obviously held the Chemdat HaYamim in esteem. He quotes this tefillah from there. Um, that might also be the... If I said there was apprehension whether you do say or don't say this tefillah because of this attitude to that Sefer. But the Pa'o by us, we are Mekabel to say this tefillah, and I'd like to say one more thing. Chemdat HaYamim, uh, he does, he has, uh, uh, things there, but a lot of the things that he writes were not his own inventions. For example, that those who say, "Oh, the thing of saying L'dovid Hashem oili is first mentioned in Chemdat HaYamim." Actually, there's, uh... He write, Taka writes it, but there's an earlier source, a Sefer called Shem Tov Koten, who has the meaning of saying L'dovid Hashem oili. So what I'm saying is, it may be on record the earliest source is the Chemdat HaYamim, but it's very likely that it's from an earlier source, and he just was the first one to, at least whi- which, which we have it, uh, available to us. Kol Ponim, this is a little bit of the background to that tefillah of saying, uh, they, uh, read after the Nosi. And as I said, the Sikha which you read

44:30 today in, in Peh Cheh L'kalmet Beis talks about the second part, how through this tefillah we are revoking that we should be given this, the, the merit of all the Shlotim. Uh, that's what we have, uh, here, another two points. Someone asked me, "Do you have to toivel a bottle stopper?" A metal bottle stopper. So this is from the contemporary Sefer, um, Sok Yemut Shuvus, and he writes, "A cover for a bottle or cup which is made to protect it from d- from dust, then it doesn't need to have tevilah. But if it's the b- the bottle to- sto-stopper is to protect the va- the quality of the drink," like let's say if it's, uh, mineral water or, or, or, or wine. So it's not only to protect it. So here's the question is, is a lid a Keili? So here he's saying, "If the lid is merely to protect from dust, then it's not a Keili. If it actually helps the, the food be better food, then it is considered a Keili." So let's say, I just saw on another chat tonight, does a lid of a pot need to have k- uh, tevilah, and do you have to toivel with a Bracha? So a lid of a pot is not just to protect the food from dust, it actually is facilitating the cooking. And so, uh, therefore, the answer is, if it is a, a bottle stopper which is actually, uh, like s- protecting the food, uh, as in the quality of the

46:08 food or the drink, then it should be toeiveled and, uh, yeah. He says, then he says to toivel without a Bracha because of the dil- the doubt. One last thing I wanna share with you, and that is about the Rebbe being Mafrosh Challah. Now, as we discussed this, I think, last week, and Rabbi Heumann of Liverpool sent me a, a clip of the Rebbe being Mafrosh Challah, and I looked at it. I didn't fully understand what was going on, and therefore, what I said, how they described it last week was not actua- was not accurate. And, uh, Rabbi Menachem Munik was here last week, and I asked him in more details. Why did I ask him? Because I saw him on the video, and so I asked him how it worked. And it's very interesting, and I don't have the-- I don't, I don't know the explanation. But he said it was very, uh, interesting how the Rebbe made a point of not just one Mafrosh Challah. You, you can see that there's several large, like these, uh, large boxes where you'd have put in ten boxes of matzah, uh, whatever. These very large boxes. And these were all covered with a sheet of brown paper. And the Rebbe puts his hand inside whilst the matzahs are still in their paper wrapping, and he's working hard to break off a piece of matzah whilst it's inside the box, whilst it's covered with the paper. And if someone lifted the paper to kind of make it

47:42 easier for the Rebbe to... And the Rebbe kind of abruptly pulls the paper down. Don't, you know, mir zakh nisht. And, uh, and so why did the Rebbe t-have to take, um, well, so he, he, he wanted to take from each box. Okay, I understand. But once all the matzahs were in one, in a box, why was there any need for a cover over the box? The Tziruf Sal of a, of a Keili is more, uh, straightforward. When you don't have Tziruf Sal of a Keili, then the Shechinach said you can cover it with a cloth. That s- seems to be second best. And here, the Rebbe was insisting not only to have the matzahs in the box and, and he struggled. The, the... And there was just now published, I saw in the Edgeware weekly, um, publication. So they had from the Derech Er a description of the Rebbe's Mafrosha Challah. And you can see es- especially in the later years, the Rebbe struggling to break off this, uh, piece of Cha- of matzah from the packets, and yet he had this Inyan of Dafka doing it in this way with a, with a paper over it. And, uh, good. Rebbe's Kashbahinis, but I just wanted to be clear that I have had misrepresented the facts. So just the facts clearer and we should be Zocheh. So you see, Melech B'Yofia Techazena Eineinu and Mevaser HaGeulah. Should be Mevaser DiGeulah. Take it from me. I just see here a couple of chats which I

49:10 didn't notice before. So now we have here someone's asking, "I use coarse salt during the year. How should I Pesach? Still has black bits." Black bits is Nishkan Chametz, yeah. Um, famous line. A woman comes, um, past the Rebbe. It's Erev Pesach, and she's... The Rebbe says... She says to the Rebbe, "It's, uh, it's Erev Pesach. I'm struggling so hard, and the children aren't helping." And the Rebbe says to her, "Shmutz is Nishkan Chametz, and the Kinder's are Nishkan Carbon Pesach." Um, that dirt is not Chametz, so relax on your spring cleaning. And children, don't make them the sacrifice of your frustrations. And, uh, so enjoy, enjoy your Pesach, enjoy your children, Kinderlach, Einilach, and whoever you're interacting with. And so I wish you a Good Havoch and, uh, Simchas Tomid Kal Hayomim. Kol Tuv. Uh, good health.