תזריע–מצורע תשפ״ו

00:02 Speaker 1 Welcome to tonight's share. We're now at Parsha Shmini, and because of the summer schedule, we're doing this on Thursday evening. And so we'll go straight into our list of questions. First one is over Yom Tov. I was intrigued. Well, actually, it's bothered me for many years, but then I looked into it. We have two chapters of Tehillim next to one another, which we say every Shabbos morning. That's also the name, uh, Chof Ches of Tehillim. One is p- chapter Kuf Lamed He, which starts off with Hallelukah. And the second one is Kuf Lamed Vav, In chapter, uh, in chapter, in Tehillim Kuf Lamed He, . So I remember as a child hearing someone saying there must be a, be a Yesod on this. At any rate, I've looked around. I haven't found anyone commenting on this, but, uh, I want to suggest the following. There is a difference between... Now, uh, perhaps we once discussed about Hallel vis-a-vis chapter Kuf Lamed He. Hallel starts off with, . Kuf Lamed He starts of . The reason given for this is that Hallel, which we say on Yom Tov is also known as Hallel Hamitzri. It's celebrating Yetzias Mitzrayim. Till now, we were Avde Paroh, and now we are Avde Hashem. Therefore, Hallel Hamitzri starts of . Chapter Kuf Lamed He comes in later. It's composed later. Therefore, it's . This also... This is already w- written and published. This also explains why sh- Beis HaLevi is not mentioned as a separate category in Hallel. Category of

02:50 Speaker 1 Beis HaLevi is not mentioned there. It does get mentioned in Hallelukah in the end of Kuf Lamed He. So why is Beis HaLevi mentioned in Kuf Lamed He and not in Hallel? That's because Hallel was composed just by Yetzias Mitzrayim. It was before Shevet Levi were given the privilege of being, uh, serving in the Beis Hamikdash, the Mishkan. And therefore, Beis HaLevi wasn't a separate category. Later on, they become a separate category. Now, coming back to our, our question over here. So there's another glaring difference between Kuf Lamed He and Kuf Lamed Vav. In Kuf Lamed Vav, In Kuf Lamed He, . Ah, it's a different stage. So Kuf Lamed Vav is composed just when they finished the conquest of the other side of the Yarden, as they're going in with Yehoshua into Eretz Yisrael. That's when Kuf Lamed Vav is composed. Kuf Lamed He is composed after they have already vanquished Chel Malchus Kenaan. It's at a later stage. This also explains, you can see the difference between Venoson Atzam Nachlo ule Nachlo. If you can see in chapter Kuf Lamed He, Venoson Atzam Nachlo. In Kuf Lamed Vav, le Nachlo. So here you can see here, this is from Rabbi Heber's, um, Likut, um, Yashmi Al Kol Tilosoi, quoting the Rekeh that we're talking about the lands of Sichon and Og. Well, they were given to the Bnei Yisrael. Sorry, to Bnei, to Bnei Gad, Bnei Reuven on condition. If they will join in the conquest, the Sheva Shochav, Sheva Shochaku in Eretz

04:54 Speaker 1 Yisrael, then they will be able to have the Eretz, the, those, the other side, the Eretz Sichon and Og. If not, not. Therefore, at that stage, where the Malchus Kenaan haven't been conquered, it's Venoson Atzam le Nachlo. It's not theirs yet. It's le Nachlo. Once they've already conquered Chel Malchus Kenaan, Venoson Atzam Nachlo, then the Eretz Sichon ve'Og is a Nachlas Olam for Bnei Gad, Bnei Reuven. There is another remez. This is Al Derech HaPeshat. There is Al Derech HaRemez, that Venoson Atzam le Nachlo, m- there's a m- mem and lamed, and you've got the word mol. As you know, at the beginning of, um... Well, when they even came in with, with Yehoshua, so Yehoshua was told to Asah Hochar Vesurim, Vesha Mol Ebnei Yisrael Shen is to, to circumcise the Yiden. Therefore, you got by Atzam le Nachlo, you got a remez to the word mol, you know, of milah. That's Al Derech HaRemez. So but let's come back to my original question. Nachal Yisroel Amoy or Nachal Yisroel Avdoi. So possibly, as I say, I didn't see this in Sforim. I did look, and the following suggestion. That one-- At the earlier stage, they've left Mitzrayim. They haven't populated Eretz Yisroel yet. So they are Nachal Yisroel Avdoi. They are, as we said before, celebrating. They're Avdi Hashem and not Avdi Pharaoh. Good. So Yisroel Avdoi. They are not yet a nation, uh, which has a territory, et cetera. Later, once they are in Eretz Yisroel, it's Nachal-- You know, at some

06:39 Speaker 1 Nachal, Nachal Yisroel Amoy. Once they are settled in Eretz Yisroel, that's when they identified as Nachal Yisroel Amoy. Now, you can start picking holes in my theory because actually in, um, Kuf Lamed Vav, earlier it says Amoy also. But possibly here in this context of, of Nachal, a land, then at that stage, they were not yet together Amoy, they were Avdoi. It was-- The land, the idea of pop-- uh, people, but a land is something was-which hadn't happened yet. Were they Amoy in other respects? Yes, that's not a problem. Okay. So, so far, this is the first question and answer. Okay. Let's go on to the next question, and that is in a town somewhere in Europe. Shliach, very dedicate-dedicated Shliach, like in the former Soviet Union. And they have-- For years, they've had only one Kohen. The sad thing is that that Kohen was married to a non-Jewish woman. Now, if a Kohen violates the mitzvahs of Kahuna, he forfeits the privileges. So if a Kohen works for a burial, uh, you know, works for, for burying Mesim. If a Kohen, uh... And that could be, you know, that's something to, uh, ask a question about it. If a doctor, part of his job is also to treat Mesim, so then it would be a shailah whether he's-- a Kohen can, can, can, you know, can be, uh, whether he's a kosher or Kohen. If a Kohen, as, as his Seder, he-- his, in his li- in his life, um, how do you say?

08:28 Speaker 1 Is arranged in a way that he, he violates the priv-- the, the Itz, the sort of Kahuna. So he forfeits the privileges of Kahuna. Therefore, a Kohen is married to a Grusha. So then he's, he's not able to Duchan. You don't give him the first Aliyah, et cetera. What about if a Kohen is married to a, a non-Jewish woman? So it's, it's a violation for every... He does not... If a Kohen eats Chazer, so he doesn't forfeit the pri-privileges of Kahuna because he's not violating Kahuna. He's violating Torah per se. Um, but nevertheless, in this case, the Poskim say that he does. Now, he, he's living with a Goya, so his-- she's, is Begad Arzoino. And even if she would be Megayer, would still-- they, they-- she would still be Osatur Kohen. Therefore, a Kohen living with a Zoine is also disqualified from, from, uh, Duchanin and, and, uh, and from privileges of, uh, Aliyah LaTorah, uh, first. So then, okay. So a Kohen is... What happened now was that for this couple have been living for many years, and now the old shikse has pa-has passed away. And so now you've got this Kohen who's no longer married to a, to a, a postal, you know, a postal marriage. Does that make him automatically now kosher to be Aliyah LaDuchan, et cetera? So this is what you have on the screen. This is from the Alter Rebbe's Shekhinarok, Siman Nun Gimel. And it's not such an easy answer. It says like this. It's not

10:04 Speaker 1 Chiddush of the Alter Rebbe. It's just... "Vaafil Gersho O Meiso." Even if the Kohen who had been living with a Grusha had divorced her or that she, she died. Posul Ad She Yider Hano Al Das Rabim. He has to make a vow that he's not going to... An, an, a vow with Al Das Rabim. Mehanoshim She Osu Behem. He's making a vow that he's not going to engage in the future with women for whom, uh, uh, are forbidden to a Kohen. So the fact that the shikse has died doesn't automatically get him off the hook because he'll have to also make... Now, it could be at eighty-five years old, he may be, uh, ready to make such a Neder. So that might be okay. But he would need to, he would need to make that declaration, um, a Ne-Neder not, not to marry a woman who's forbidden to a Kohen. Let's move on. In, in, in that part of the world, uh, if he does want to get married again, it's gonna be very hard to find a, uh, a c-- a woman because in, in, in... Most people there are married, uh, married out. Therefore, even if he'll find a Jewish woman, the likelihood that she hasn't had-- hadn't had relations with a Goyshe man in the past at eighty-five, it's going to be a little bit remote. Okay. Um, so unfortunately, I wasn't able to give a heter on that one. Let's move on. So here we have in, on, uh, Chal Hamoed

11:42 Speaker 1 Pesach. So, so Succos is simple. Every day, it's the Parshas of the Korbanos, three times, four times, whatever. But comes Pesach, we have eight readings, a different reading for each day of Pesach. And there's a Siman, uh, which is printed also in the Sidder There's a similar of the sequence, and that sequence basically follows the Seder as they appear in Torah. So the Parshah, which is in Parshas Beshalach, or this Parshah Bo is gonna be read before the Parshah Beshalach, the, the four one in one, one in, in, in Ki Sisa and so on. It's going to be Al Seder HaTorah. So if you're rolling the Sefer Torah, you're rolling it forwards, not backwards, from one day to the other. However, some of those interim Parshas, which are for Chol Hamoed, do not have enough space for seven aliyas. And therefore, when Shabbos-- When there's a Shabbos Chol Hamoed, so then we switch the Seder, and if I'm not mistaken, we read, we, we, we read, we share the Kaddish Klal Bachair. It happened in particular... And, and so what happened here was, in a particular shul, and this I had from two places that they made the same mistake. They, they-- On Sunday of Chol Hamoed, they read the reading of, of the second day of, of Chol Hamoed, the way it's written in the Seder. Not realizing that because yesterday was Shabbos, and therefore, there had been a switchover of the Seder, therefore, today's reading should, w-- should have been a different one.

13:29 Speaker 1 So they mixed up the readings. They read the wrong one. So on day four of Pesach, day two of Chol Hamoed, they read that which they should have read on day thr... O-on, on the, on the following day. So now comes the next day, and they ask, "Should we read the correct reading for today, or should we read the one which we should have done yesterday, and we'll read it today to correct our mistake?" So this is the question. Do you read... If you, if you missed the... Yes, you, you, y-you read on day four, you read the reading of day five. What do you do on the day five? Do you read the reading of day five, or do you do the reading of day four to make up what you missed? So here you have this on the screen. At the time, I, I found it in the Mishnah Berurah, but really this goes back to the Pri Chadash. And the Pri Chadash, who... Well, so how many years before the Alter Rebbe passed? A hundred years before the Alter Rebbe. The Alter Rebbe quote, quotes him very often. The Kosov HaRikash, Rav Yaakov Castro, in his Sefer Eilech Lechem. In Tor VeShem Lo VeHikdim HaMucharis VeSeder Dal Yom Shel Chol Hamoed Pesach. Chol Hamoed. Within the four days of Chol Hamoed, you've got a sequence, and if you switch the order in error, Kol Rebe Yom Acharov Parshah Sher Dileg. So on the following day, you read the ch- the, the reading

15:09 Speaker 1 which you missed. And even though now you're not reading in the sequence as they appear in the Torah, it doesn't matter. As we see by Shema and VeHoyu Shmoya. If you read in Shuluchus Sidron, if you said Parshas VeHoyu Shmoya, then Parshas Shema, even though there's a Seder. But if you... Because they are separate Parshas. So then if you, you, you said Shema VeHoyu Shmoya first and then Shema, you're Yotzer. So therefore, also, he says you can read... If on, on Monday, they could read that which they should have read on Sunday, even though it's Shulach Al Hased. Fine. This is the Pri Chadash. As I said, Mishnah Berurah passes this way. The Alter Rebbe seems to be say following the Pri Chadash also. It's not a hundred percent clear, but let's read. This is from the Alter Rebbe. This is in Siman Tov Tzadik. So although we don't have Dinei Kriyas HaTorah in Alter Rebbe's Shechinach, but this is the Yom Kriyas of Yom Tovim, since it's there. VeIm Tov Ech Lifashas Yom Echod Mehem VePashas Yom Chaveret. If you switched over, you read the, the, y- the other day's reading. Even though it's not Kaseder Shen Kasuvas BaTorah, you are Yotzer. And he quotes this word, the, the, the word from Parshas of Shema. It, well, it's not mamash refurish in the Alter Rebbe. W-what you could read... When you read this piece in the Alter Rebbe, you can say like this. Um, it's ten minutes after Kriyas HaTorah. Oops, we read the

16:41 Speaker 1 wrong one. Should we go back and do Kriyas HaTorah again? That's one question. The next question is, what do you do tomorrow? Do you do tomorrow what you should have done today? These, these are not mamash the same thing, but I think it's also fairly... Although it doesn't say. In other words, the Kriya, the, the Pri Chadash says clearly, Kol Rebe Yom Shel Acharov Parshah Sher Dileg. But I think it's adequately clear also in the Alter Rebbe. If you-- Even he's saying that even though you're reading not in the Seder as they appear in Torah. That means you're making both readings, but in the wrong order. That's okay. So yeah. Now, th-this is... So that's the, that's a clear psak. That the, the, um, community, the Kehillah shul, which read the wrong reading. O-on, on Sunday. So on Monday, they should read that which they should have read on Sunday. That's straightforward. What happened then is, to make things more exciting, so it comes along on, in one particular community where they made this mistake. On Monday, they had another six Orchim, who yesterday they were in, uh, in Crown Heights, let's say. And they came. On, on Monday, they came to this small community. And this small community says, "Well, we're going to do the other Kriya today because, uh, yesterday we got the wrong thing." And, um, the other people said, "Well, yesterday we got the right thing." So now you got it. You got within the com- We've got within the community...

18:20 Speaker 1 Within the community, we've got two groups. These want to do yesterday's Kriyat, and these want to do today's Kriyat. So just to make, uh, I-- So who wins? First of all, I think the local community should prevail, but then it's very simple. Let's, let one group lane, uh, yesterday's Kriyat, the local, and then tell the other people we'll, uh, indulge and after... Don't, don't be yotzer with this Kriyat HaTorah. After you-- After they're done, after the first group is done, we'll do another Kriyat HaTorah for the other group, and, uh, everyone will be, uh, very... We'll, we'll be, be covered with that. Okay, let's move on. Okay. As I've told you, I was traveling, uh, over Pesach. I was away from, from London, and I noticed in a couple of Botei Chabad that davened in different places, and, and I noticed that they're taking back the Sefer Torah after Kriyat HaTorah in middle of a Volitzion. So just to clarify what's this. On Shabbos, we do after Kriyat HaTorah and Half Torah, you have Purkhan, then, uh, Avraham if it's, uh, et cetera, and then Ashrei, and then the Chazan usually picks up the Sefer Torah, s- says the last two psukim of Ashrei, Yehall Elokim Asher, Yehall Elokim Asher, and he takes in the Sefer Torah. That's on Shabbos. On a weekday, so we have, uh, the Sefer Torah is held up by, by us, not by Ashkenazim. We hold the Sefer Torah until after the Kaddish, after Volitzion. Then Chazan says Kaddish, and

20:05 Speaker 1 then, uh, the Chazan, whoever is holding the Sefer Torah, says, "Yehall Elokim," take it in. On Rosh... And, and on Rosh Chodesh, we've got that, that break that we don't finish off our Yehall Volitzion aloud, and ASAP after Hagb'ah, somehow the Sefer Torah is taken in. Perhaps not everyone said Ashrei Volitzion or... It's taken in then. What about on R- on, on a Chol Hamoed? There's no talit-- There's no rashes or rain tammuz to switch over. When do you take in the Sefer Torah? So by Pastis, and this is what you have here in the Alter Rebbe's siddur, that on Chol Hamoed, you say K- you do Kriyat HaTorah, you say Kaddish, then you do Hagb'ah v'Kiddush, and then you say Ashrei Volitzion, and then you bring in the Sefer Torah. You finish Ashrei Volitzion, the Al Tantvu Yadir, Yehall Elokim Asher, bring in the Sefer Torah, and then the Chazan says Kaddish to, to start off Musaf. But in this community, they were taking the Sefer Torah in middle of a Volitzion. And Shlia kindly told the people, "Don't worry if you're not finished. Take your time, finish what-- finish your Volitzion, and then we'll start, okay, um, Shemoneh Esreh or start Kaddish once you're finished." So I asked him, "Why are you doing this?" He says that's what they did in seven seventy. So last night, I shared this, uh, the shir, and I wish I gave any for it. And then someone actually looked up. He found a video, a video of,

21:42 Speaker 1 of Hoshana Rabbe Tof Shimmi Mochiz. And you see, uh, the Rebbe is standing by Kriyat HaTorah, and the Rebbe has his, the third Aliyah. Then they do Hagb'ah v'Kiddush. And then within a couple of seconds, they pick up the Sefer Torah. And whilst Ashrei Volitzion ought to be said, the Sefer Torah is being carried, and the Rebbe is following. Rebbe goes to his place, and, uh, shortly afterwards, a Chazan starts saying Kaddish. So it's, it's something ch anot. You know, the Gabboim, you hear the Rebbe is standing there. And, um, so I was intrigued, and I just, I just, uh, s- suggest that... Otherwise, if you think about it in, in this, in this year, the Rebbe has Aliyah, and the Rebbe wants to follow the Sefer Torah. For the Rebbe to have to stand by the bimah and say that whole Ashrei Volitzion from the... It's, it's, uh, nitchat zevatamt. So therefore, then it looks like they... And it was-- They said the shul is large enough. By the time the Sefer Torah, the Rebbe following the Sefer Torah, by the time the Sefer Torah is on Kaddish, by then it's enough time to finish Ashrei Volitzion. Therefore, the Sefer Torah is put in and already finish the Volitzion, say Kaddish. I don't know whether you have to apply this in a small shul where you have ten, fifteen people or even twenty, thirty people to say that you have to follow the same Sefer Torah. The thing is i-in a smaller crowd, and

23:25 Speaker 1 there's no need of-- to worry about a Rebbe waiting at the bimah, um, then f- to follow that Sefer Torah of, of you finish the Volitzion, then take in the Sefer Torah. So what I'm saying is sometimes the things which happened in seven seventy may have been, um, because of the conditions over there. I have in the siddur a whole thing about, about, uh, in the last couple of years, the Rebbe, by Shabbos Mincha, the Rebbe, um, waited for the, uh, Sefer Torah to be put back in the Aron, and only then said Kaddish. Although the official Chabad mini is by Shabbos Mincha to take the Sefer Torah back in, in middle of Kaddish. And my svora is very simple, that at that time the, the, the, uh, layout was different. The Rebbe would say with daven Mincha at, at the-- near the place of the Fabregin, and practically it didn't make sense to, um, to, to carry the Sefer Torah during Kaddish. Therefore, he waited till they put the Sefer Torah in. Well, that's just the practicalities. Okay, let's move on to the next point. This is gonna be a bit of a surprise perhaps, but here's the following. A Gabbi has responsibility for a shul and in anticipation of Pesach, so he, um, got a bocher, paid him a few, a few pounds per hour to tidy up the shul. Looks, looks like the shul had been in sore neglect for years, and the bocher did a thorough job, in the process of

25:04 Speaker 1 which he finds a gold pen. So this is about four weeks ago, and the bocher called me up, and he says, "Can I keep the pen?" So I tell him, "Yes." Three days ago, the gabba calls me. He says, um, uh, "I'm, I'm intrigued you're asking that he can... The boy can keep the pen. Why doesn't it belong to the shul?" The gabba doesn't need the pen. It's just that... So I'll tell him I'll look into it. But here you have in Magen Avraham in Hilchos Beis Haknesses. The Halakha. Motzur, if you found an item in the chatzer Beis Haknesses, in the premises of the, of the shul. Zocheh bo, the one who found it may keep it. V'lo yomrin on the chatzer Beis Haknesses koneh lehektish. We do not say that the premises of the shul acquires the lost article, the hefker article for the shul. The chatzer koneh mikoyach yad. The fact that your premises is koneh something for you, that is considered an extension of yourself. That's called like your hand. Your premises is like your hand. That extension, ve'ein yad lehektish, that doesn't apply to hektish. Hektish doesn't have that extension. Therefore, something which was placed in the chatzer of hektish, a hefker article, that does not change, uh, its, uh, uh, the ownership. It doesn't become property of the shul. There are other reasons also given for this, but l'poel, the, uh, the shul is not koneh that pen. So when the gentleman who lost the pen, after probably a

26:48 Speaker 1 few days, he realized he doesn't have his pen anymore, it became hefker. It did not become property of the shul. Subsequently, when this boy found it, so he's koneh. Just, uh, I gave this over in school today and had some few minutes at the end of the lesson, so I shared this with them. I told them I had a different type of story many years ago. That an electrician was doing a rewire in a house here in, in, uh, London. And as he's making space for the wires, he finds s-stashed away a bag of gold sovereigns. Uh, which, uh, uh, was a huge fortune, but probably a few hundred pounds probably. And he asked... It was-- He was re-doing the rewire for a Jewish, uh, owner. Is he obliged to give the s-bag of sovereigns to the owner, or is he allowed to keep them? So I, I looked into it at the time, and I told him he's allowed to keep them. He do- and he doesn't have to say a word to the owner. And the reason being that there's a concept indeed of Kinyan Chatzer. So when you acquire a property, so you're acquiring also the articles therein, but that doesn't apply to... That only applies to articles which is likely that you would have come across them. But treasure trove, which is in your house, and it's in the condition in a place where it's not likely you would have found it, then we would not apply the principle of Chatzer

28:29 Speaker 1 Koneh. So although the Jewish owner of this house had bought the property, that doesn't make him koneh the-- this stash of coins hidden away under the, uh, in, in somewhere in the woodwork or the, or the, uh, under the stairs, and therefore, the electrician is allowed to keep it. Let's move on. So now what we're looking at, making an Erev Tav Shilin. So we had now Erev Pesach. We had Thursday, Friday, and then Shabbos. So because you have a Friday's Erev Yom Tov, so on Wednesday we make an Erev Tav Shilin. The shailah is, what about Tuesday night? Can you make an Erev Tav Shilin the night before Erev Yom Tov? So some people are very anxious. They might forget, so they want to do the Erev Tav Shilin, not-- don't wait, wait for the morning, want to the night before. So someone shared with me. You have here a Sikha. This is from Erev Rosh Hashanah, Tav Shin Mem Zayin. And the Rebbe in- mentions about the Erev Tav Shilin, and he says, "We don't know about Erev Tav Shilin davka to have to be close to the, uh, you know, Erev Rosh Hashanah, to the beginning of Rosh Hashanah." Eloshu mistaver loima. It's plausible, lo-logical to say that Erev Tav Shilin could be made Erev-- Leil Erev Rosh Hashanah. If you did it then, you also achieved. You-- It's an Erev-- The Rebbe is... He uses the word mistaver, which means with a certain degree of apprehension. He says it's logical. And as

30:13 Speaker 1 you see further, the Rebbe is not saying this for as a psak. He's saying, uh, and he says further, the einyan of his-- Because the Rebbe discussed Erev Tav Shilin more in a spiritual way, the takanah deyes, that for sure the spiritual side of Erev Tav Shilin, for sure you can start the night of Rosh Ha- before the Erev, the night of Erev Rosh Hashanah. And, and, and day last is Erev Tav Shilin. V'al klapan min yoni aruchim, the takanah deyes vehegdol machi avshali. So the spiritual side of Erev Tav Shilin, you should do early. But the actual Erev Tav Shilin, the Rebbe is saying probably, but lav davka, yeah. Not, not, not, not absolute. So I had written in the margin of my Shulchan Aruch a reference. I'd seen this reference. There's this Sefer from Rabbi Noson Gestetner, where he says- That the aid of Tafshilin is meant to be done at the time when you're preparing for Yom Tov. There's two reasons given for aid of Tafshilin. One reason is covered, covered Yom Tov. That if you're going to cook on Friday, which is Yom Tov, for Shabbos, so you are compromising. Every Yom Tov you say you mustn't do stuff on Yom Tov for after Yom Tov. And here you are doing stuff on Yom Tov for after Yom Tov. So you've compromised covered Yom Tov. So you say, "No, no, no. You can only do stuff on Yom Tov if you started in advance. You started before. You're just finishing." So

31:42 Speaker 1 there's a b- b-- That, that's kind of preserves somehow the covered Yom Tov. The covered Shabbos is that you come, it comes Yom Tov, and you have lots of nice food, and you've got the family, and you're celebrating and enjoying. And by the time it comes Shabbos, well, just a few crumbs left, some sardines or something. Not much left because you over-- you were so excited with the Yom Tov, you forgot to prepare for Shabbos afterwards. So, «כבד זכריו מאחר שבו להשכיחו» do something to... That, that Shabbos shouldn't be overshadowed. At the time when you're preparing for Yom Tov, all excited to prepare for Yom Tov, do something significant to protect that the Shabbos shouldn't be forgotten. So when is the time to do this? When you're cooking for Yom Tov, that's the time to do. Also, make it a conscious, uh, symbolic act to prepare for Shabbos. So when are you preparing for Yom Tov? Primarily on Erev Yom Tov, the night before Shekhinit. All right. Balabatim and Balabosas will argue with me. They'll say, "For sure, Yom Tov you do spend a couple of days preparing. It's not just Erev Yom Tov." Um, it's probably true. And, um, perhaps there's a ray also from the Rambam, which we're learning now in, in, um, Hirhus Ishes, um, where it talks about how many days they, they made a Takana when to make a Chasuna to give enough time. They didn't want-- They didn't like Chasunas on Sunday. They wanted you to have a few

33:22 Speaker 1 days to prepare for a Chasuna. So it looks like they also used to spend days cooking for a Chasuna. But meanwhile, he says the following, that the mitzvah of Hakona is on the, only on the very day. It says, «וישכים בבואו בבוקר». And we say that Yashkim Baboekar on Sh- on Fridays, you get up early to prepare for Shabbos. So Halakha, the time for preparing for Shabbos, is on, on Friday, from Friday morning, but not from Thursday night. And on that basis, he wants to say the same thing with Erev Yom Tov. The ma- main time for Hakona for, for Shabbos, uh, for Yom Tov is on Erev Yom Tov Mamash. And therefore, the night before, he says according to the Rosh, you wouldn't be able to make an Erev Tafshilin, um, the night of Erev Yom Tov. So Rebbe said, "Mistaver?" He's not so keen about this. And now I shared this last night, and then someone pointed out to me that actually after this Fabregen, uh, the Rebbe's mazkir. I'm presuming it's labeled wrong. Then in this source, in the Horas HaBiyurim, um, this was put in by Rabbi Levi Garelik. And it's-- You can see the Rebbe's handwriting. Well, you can see, I think it's labeled handwriting, and then the Rebbe's comments on this. And I, I've shared this in the not so recent, uh, you know, uh, I've picked up a Sefer of Rabbi Garelik's Horas on the Rebbe's Fabregen and the Rebbe's response. I didn't see this item there. But

34:52 Speaker 1 meanwhile is the following. After this Fabregen, Rabbi Garelik writes to the Rebbe, "That which you had said in the Fabregen about doing an Erev Tafshilin the night before, the Rabbonim, various Rabbonim are asking is this indeed Halakha Lemaise, because the impression from the Alter Rebbe's Shulchan Aruch is it has to be Erev Yom Tov Mamash." On this, the Rebbe responds by erasing the words, um, Zehu, to say that it's Halakha Lemaise. And he says, "Eino." He adds, "Eino Halakha Lemaise Lehokel." I'm not saying Halakha Lemaise that you can do the aid of the night before. «אף שלאפיה נהגתי ביוצא לדרך וכיוצא בכל היום כשר». If, let's say, on Erev Yom Tov Mamash, you're going to be traveling, and that's why you want to do it the night before. Um, no, no, no, no. «יוצא לדרך וכיוצא בכל היום כשר». It's, it's valid the whole day. «וגם לפני זה» and even if you did it in advance. «בזיל בסטיימער באמו יצאו ערב יום טוב» If you make the aid of Erev Yom Tov. So what I'm reading in the Rebbe's answer, it's not a very clear answer, um, possibly the Rebbe is saying the following. If on Erev Yom Tov you're going to be very busy driving or whatever, getting ready for Yom Tov, then the Erev Yom Tov is stretched even earlier. So if you're doing, you're just relaxed on the night before, why you call it Erev Yom Tov? But if on... You're, you're busy all this time, so that's what I think what

36:34 Speaker 1 the Rebbe is saying here. «באמו יצאו ערב יום טוב» If what you're doing is now you're consciously leading up, preparing for Yom Tov, then it's, then it's, then it's valid. Um, but Stamah Zeh, if you're relaxed, so then it doesn't, the Rebbe doesn't say it's okay to do it Erev Yom Tov, uh, the night before Yom Tov. Um, on the bottom we have here from Piskei Teshuvos, further discussion. This one says it's for sure it's okay to do it the night before and to make a Bracha because it's u- usual for people already to start cooking the night before, and therefore it's also a Hekia for Shabbos. And he brings from another one from Rabbi Yashiv says, "L'chatchilah, it's okay. Others are not so keen." So in contemporary Poskim, can you do an Erev Tafshilin the night before? Some say yes, some say not. As I say, the Rebbe is not giving you a total green light unless there's a certain pressure, which therefore makes the whole Erev Yom Tov a little bit, uh, starting a little bit earlier, and therefore it would be okay. I, I read also, um, in, uh, that Rabbi Chadakov once asked the Rebbe about this. On Erev Rosh Hashanah, he would go with the Rebbe to the Ohel, and would get back from the Ohel very close to Yom Tov. And therefore, he asked the question, "Could I do an Erev Tav shilling before we go out?" But his worry by the time he comes back, it may be,

38:00 Speaker 1 um, it may be, may be forgotten. And at the time, the Rebbe told him actually to wait till he comes back. But here in this Sichat Rebbe, which was many years later, Rebbe is saying, "I don't see a problem of doing it early on in the day." Okay, that was question number, uh, six. Question number seven. Question number seven. Can we-- We have a guest for the Seder who is not Shemes Shabbes, but is not Mechal Shabbes BeFarhesia. I've gone through this before. Mechal Shabbes BeFarhesia means that a person is, has no compunction of violating Shabbes in the presence of people who are conscientious of Shabbes. So there are people who don't keep Shabbes in private, but in public they are respectful. They are n-not on the level of Mechal Shabbes, who is considered like a goy. So now here's a question. I got this call a couple of days before Pesach. Having a guest, uh, they don't think it's Shemes Shabbes, but, uh, are they allowed to give him non-Mevoshal wine? So if the person had been Mamish a Mechal Shabbes, then I would say don't give them non-Mevoshal wine. Here you have the following. This is from Sefer Tsitzit Lishleches. There are those who say that you shouldn't give, um, non-Mevoshal wine to a Mumer because once you give him... Once it's in his hand, it becomes like forbidden, a forbidden wine. So you're giving him wine which is forbidden. He's, he's going to be Mechal-- He's gonna be, um, Manaseh the wine

39:39 Speaker 1 by touching it. And so he's drinking, so you're-- by giving him, uh, wine which is not Mevoshal, it's as if you're giving him a non-kosher food. Not everyone agrees with this, but, um... So there's a couple of, a couple of points about this. One is there's the famous letter of the Rebbe about someone who told the Rebbe that he had been on the boat, on a ship, uh, traveling from Eretz Israel to, uh, to America, and the captain had joined them for Kiddush. And the Rebbe was very upset with this whole shipping thing happening on Shabbos. And the Rebbe said, "Do you, do you realize what happened? The captain touched the wine. He's a Mechal Shabbes. The wine become, becomes Oser. That means the Brach on the, on the Kiddush was Bracha L'vatala," et cetera. So, so we, we are careful. We are careful not to have, allow a, a Mechal Shabbes Farhesia to touch wine, et cetera. Um, okay. Someone mentioned to me this morning a famous story that the Rebbe told the Saliger Rebbe when he visited him, and he, the Rebbe told him that he received a question from Russia, the Soviet Union, this is about forty years ago, that a man s- writes the Rebbe that, "I go to work on Shabbos because I have no choice. But when I'm at my workplace, I don't do any Malacha. So I'm BeFarhesia Mechal Shabbes, but I'm not really Mechal Shabbes. So can I make Kiddush on wine?" That was his question. That

41:09 Speaker 1 he has the Farhesia, but he's not Mechal Shabbes. And, um, the, so the Saliger Rebbe asked the Rebbe, "So what did the Rebbe answer?" The Rebbe says, "That's actually irrelevant to our discussion. All I wanted to tell you is the extreme, uh, pressure and suffering which the Yidden in Russia are enduring." I think the Rebbe then at that time said that, "In nature, you can jump off a roof, you can't jump onto a roof." And here you have for seventy years, Yiddish guys have a serious nefesh of jumping onto a roof. The impossible conditions which the Yidden were living in, in Soviet Russia at the time. Okay, um, so that's the, the, the... As I say, the person here in this case was not a open Mechal Shabbes, and therefore I told him it's okay because it's, if you're not Mechal Shabbes in public, then if he touches wine, the, the wine is okay. It's only if the person is, uh, as they say, BeFarhesia, has no compunctions to do so in public Mamish. For that matter, if a person has his shop open, has his office open, it's also called Mechal Shabbes BeFarhesia. But this person didn't have a shop. It's, uh, a person who is... The way I understood. Okay. A couple of more points which we have here. Um, how are we doing for time? Okay. So I'm gonna share with you something which I spoke about when I was in Chicago, about Tephillah Bitzibur and how much time you have to

42:46 Speaker 1 go out of your way to daven with a Minyan. And I felt it's an important point to... Although you might wonder how many people are asking these questions, but for all the more reason, it needs to be put on the table that there is a, uh, Halacha here, Siman Tsadik. That whilst you're traveling and you're traveling on carriage, on car, and ahead of you, this is a Gemara in Sotah. If you're ahead of you, you know that there's gonna be a place where you'll be able to daven Maariv. So you have to keep on traveling another Dalet Milin, up till another Dalet Milin, to be able to daven Maariv rather than to stop here and daven here. Then he says, if it's out of the way, the acharo, you need to go up to the mil. Up to the mil. You have to go out of your way to daven with a minyan. Now, this is, this is the Gemara in Pesachim. Here, the Alter Rebbe puts in brackets. And I've told you in the past, whenever I see a brackets in the Alter Rebbe's Shechinach, I start getting very interested. Why is it in brackets? Um, and is it... Well, well, it means it's a Chiddush, and it could be learned differently. So here, the Alter Rebbe adds something which is not written in, uh, other poskim. Now, take a look here in the Mishneh Berurah. So it's very strange. He quotes the Alter Rebbe, but he changes. The Alter Rebbe said, "Boker v'erev,"

45:35 Speaker 1 and the Mishneh Berurah said, "Bo-boker, but erev," you don't have to because you don't have to go by night in order... By derech to make up a... To, to join a minyan. Then he says, "Tchachas megulah" for those people, a rebuke for those who are living in a town and they're too lazy to go to a shul and daven Mincha and Ma'ariv. Meanwhile, we've seen here a Chiddush of the Alter Rebbe. Why is it a Chiddush? Because you could have argued that me'aleh, you're ready, you, and you've got your coat on, you're ready in your carriage. So you say, "All right, you have to go out of your way, hilch mil, up to a mil to daven with the minyan." But you're sitting comfortably at home. To have to put on your coat and your, and your boots to go out to, for, to, to, to the minyan. Efshar nisht. So here, the Alter Rebbe's Chiddush that you do have to. "Uhu hadin. Uhu hadin yador be-Yeshuv." Now, the Mishneh Berurah had said about not having to go out at night, which may be legitimate in, in be- before lampposts were invented. But the, uh, Chaim Noah says, then the Alter Rebbe says, "Boker v'erev," he means to go out for Mincha. And so he, he, he, he kind of responds to the Mishneh Berurah's point. He said the Alter Rebbe is saying, "Boker v'erev means erev to go out for Mincha." Bearing in mind, and if even in that siman is evident, the earlier

47:09 Speaker 1 Mincha used to be daven Mincha and Ma'ariv one after the other, and, uh, they would daven Ma'ariv The Siman Kuf Samach Gimel talks about for Netillas Yadayim with the, the braising Gemara Pesachim talks about together. You have to go out of your way for Netillas Yadayim. You have to go out of your way to Tefillah Ba'ara. And so there it says, if you're, if you're sitting at home and you don't have water on Netillas Yadayim, you have to go out of your way, Dalet Minin. So wait a minute. It's both, both sitting at home, and it comes to davening. You say davening with 'Asaro. Yeah, the maximum you're obliged to e-exert yourself is a Hilch Mil. It comes to Netillas Yadayim is Dalet Minin. Seems to be inconsistent. So I wanted to s-suggest that there's a difference because even if you stay home, you could daven at the same time as the Minyan. Because it's also mentioned in earlier on in this siman that even, even if a person who's not able to get to shul, he should be Mechaven Lispel Besho ShaTzim Mispaldim. The Tzibur are davening seven o'clock, you should daven seven o'clock. They're davening three o'clock, daven... You should daven... To, to... You should try to work out your schedule that you're davening at home, synchronized with the time that they're daven with a minyan. So possibly, if you don't get out of your house, and you don't get any water, you'll be missing out on netilat yadayim water totally. If you

50:27 Speaker 1 don't have to get out of your house to get to a minyan, well, you'll still be able to have tefillah ba'tzoro in this kind of remote connection way. And therefore, the rules are more lenient, that you don't have to exert yourself more than hilchot mil for tefillah ba'tzoro, whereas for, um, netilat yadayim you do. That's, that's one suggestion. I saw in Poskim other suggestions, and one is to say, is tefillah ba'tzoro a mitzvah? Netilat yadayim we know is a mitzvah. It's a takanah de-Rabonot, it's a mitzvah. Is tefillah ba'tzoro a mitzvah? Listen carefully. For to make an eiruv techumin, it's only le'dvar mitzvah. And the Shitas Harosh is that you cannot make an eiruv techumin just for tefillah ba'tzoro. Tefillah ba'tzoro is a very important thing. It doesn't qualify as a mitzvah, and therefore, you cannot make an eiruv techumin for that purpose. Leppoel we pass it is considered a m-mitzvah enough to make an eiruv techumin to be able to go for a minyan, which is... People do this, es-especially on holidays. Um, so possibly, tefillah ba'tzoro is not as strong an achiyuv as, as netilat yadayim. And therefore, for the stronger achiyuv of netilat yadayim, you have to go a dalet milin out of your way. And for the stronger, for the lesser achiyuv of tefillah ba'tzoro, uh, not. Um, okay. I think that's enough discussion about that. Um, my question was, if you're, if you're at home, not going to shul, how much time do you have to wait around to be

52:19 Speaker 1 able to synchronize with the, with the tzeevur? It possibly it's... One should be waiting at least according to this. If you're at home, p-possibly you should be waiting also. You should work out your da-- your schedule that you should, uh, even wait a shir mil or perhaps even a shir dalet milin in order to synchronize tefillah ba'tzoro. That's according to one sevarah. Okay. Let's come back to two smaller, um, details, and that's questions number nine and number ten. So in our Hagadah, sheb'chol haleilos ano okhlin chametz, um, o matzah. And in the Mishnayis, it says, chametz u-matzah. So in most Haggadahs, um, I said most, I apologize. I did not make a survey of most Haggadahs. It would take a long time. There's thousands of Haggadahs being published. But very popular is more the nusach sheb'chol haleilos ano okhlin chametz u-matzah. In our Haggadah, it's chametz o matzah. Now, I think the o matzah is more correct. It doesn't mean every night we eat chametz and matzah. We have the freedom to have one or the other. On the margin of the Mishnayis, there is a, uh, work called Shenuyyot Nisachois. It shows different versions and different manuscripts, et cetera, different prints. So on the words chametz u-matzah, he refers to Beis Daled Nun stands between foot Napoli. In the Naples print, there it says chametz o matzah. So it's not a Chiddush of the Alter Rebbe to say chametz o matzah. It's also in earlier, earlier prints of the Mishnayis. And what I have

54:10 Speaker 1 on the screen here is also from a Sefer called Haggadah Shlemo from Rebbe Menachem Kasher, who did also the series of Torah Shlemo. And so he has Chilufi Nisachois. So is it chametz u-matzah or chametz o matzah? And he has codes of, you know, a dozen or more manuscripts which have chametz o-o matzah rather than chametz u-matzah. So if anyone challenges you, why is Chabad, um, and Hanukkah Haggadah different? So the answer is that there are, there are dozens of, of, um, Nisachois out there which have chametz o matzah. And as I say, it's more Miduik in my, to my humble opinion, possibly. That's why the Alter Rebbe chose it that way. Chametz o matzah rather than chametz u-matzah. Finally, I got the following, uh, feedback on the discussion which we had before Pesach. And I, I, I told the story of the Sanhedrin who was, uh, concerned about Vanitza Kol Hashem Eleikenu, um, is corroborated with the word Vayis'ochu. And he was so perturbed by this to the degree they made a Sha'alas Chalom. And the Zohar says to him, uh, in, in the dream he's told, "Look up at the Zohar," and the Zohar says, "Tzaako VaZako Chad Hu." Now, that's why I told over. And what I did explain that the difference between Tzaako and Zako, Tzaako is a cry in desperation, and Zako is a cry of alarm, uh, a call to action. So this, um, Shoel now refers to me two, two, uh, two pasuk in Shofetim. "Vayitz'aku Bnei Amon,

55:56 Speaker 1 Vayachanu Bagilud." And Rashi says, "Vayitz'aku nes vu al yedei kroys." So this, the Torah debunks what I had said that za-, za'ak is a call to arms and za'ak is a cry of desperation. But here it says, "Vayitz'akub b'ne Amon." And actually, that's in chapter Yud. In chapter Yud, Beis, it says the same thing. "Vayitz'akish Efraim, vayavot Tsofona." And that's where they challenge Yiftach, why did you ignore us, et cetera. Meanwhile, we have vayitz'ak means they called the an army, their armies together. All right, so before we debunk it totally. So first of all, where did I get this from? So this is from the Malbim in chapter Kof Zayin in Tehillim, where you have vayitz'aku El Hashem, and then you have vayiz'aku. And he says, "Za'ak v'dolem yiza'ak." That the word za'ak implies a, a greater cry than za'ak. But he doesn't go into what I'd said about desperation or alarm. He does not say. Right. What I would, uh, uh, what I would like to say is the following to... I don't like debunking my own stuff, um, unless I have to. Uh, is the following. That in this context of vayitz'aku, it's a context of hif'il, which means it was caused upon others. That's a quite a strong effort. There's, there's piel and, and et cetera, um, which are, are softer. But causing someone else to do something is a stronger form of a, a verb. And possibly that's why instead of vayiza'akub b'ne Amon, here they use the stronger form, vayitz'akub

57:41 Speaker 1 b'ne Amon or vayitz'akish Efraim. Davka in the hif'il context and, um, and then the word, uh, the shoresh of za'ak is used instead of za'ak. Whereas I, I'm still open to, uh, someone showing me somewhere it should use the shoresh of za'ak in a, in a piel, in a softer form, and still using za'ak when it's a call to arms rather than a cry of desperation. Um, just to, and just to reiterate what I said then, that when the Zohar says, "Za'ak, v'za'ak echad hu," my suggestion was that even when Yigid does have a strategy, a call to arms, that's on the outside. It's, uh, uh, but in the, on the priyimus, it's vayit- vayiza'ak. It's a za'ak who is crying out to Hashem to help us out. And, uh, and indeed, that's Yidden, our za'ak of Ad Mosai. How long are we in, in galus? And we should be taken out of galus with Moshiach Tzidkeinu b'meheira b'yomeinu, mamash. A good Shabbos. Good Shabbos. Yasher koach.

58:52 Speaker 2 Yasher koach.