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00:03 Good evening, and welcome to tonight's Shiur. Parshat Matot-Masei. This Shabbos is Chazak. We're going to first, uh, look at a note of the Rebbe Rashab. I mentioned a couple of weeks ago about a new publication of excerpts from the Sefer Ha-Kaf HaChaim, from Rabbeinu Chaim Vital, which was discovered to have the Rebbe's li- the, the Rebbe's library in, in Moscow, which is in Beshhevya. So there is a, there's a volume. It's a small sefer, and it has s- lots of significant notings-- notes by the Rebbe Rashab on the margin of the Sefer. Very interesting, because some of them are not comments on the Sefer, but just record of Minhagim. As, for example, the one which we're going to look at today. So this has been published, uh, about a month ago, two months ago. And so we'll, we're gonna look at one, and perhaps in the future we'll look at others, too. So, this entry is about the bowing at the end of Shemoneh Esreh or at the end of Kaddish. Uh, actually, it's talking about the end of Kaddish. Now, it's in the Sephardi poetic style, so it's using, uh, tov bamidbar. It's playing on the words in Tehillim kuf zayin. "Ichah enshe tov bamidbar," there are people who make a mistake in the way they speak. "V'omrim Kaddish d'skabul." When they say Kaddish d'Skabul, they add, "D'matzivim v'arah." I'm sure you've heard this in some bottom Midrashim. "V'koodem avod shma- sh'ma v'arah." "V'afii ha'emes," so Rabbeinu Chaim says, "V'toyar avunah." This title, our

02:03 father. "Lo shai ch'chazki el ha'aretz, al ha'aretz, el avinu sh'bashamayim." The term which we have many times in Chazal is avinu sh'bashamayim. Therefore, which there are-- we know the etymology is all over, but, uh, that the notion of avuin-- av-avinu sh'bashamayim is just sh'bashamayim. We don't say sh-avinu sh-sh'ba'aretz. This he quotes from the Sefer Yosef Aleichem and the Sefer Kemach Soeles. "Od tos acheir murgal befi hakol." Also, another common error is, "Le'be'omrim oys sholom v'chol kaddish yihiye ba'amido, u'vaamido." Every... By the end of Kaddish and the end of Shemoneh Esreh. "Oim nim ya'aseh shalom oleinu v'ya-- v'amaf sikin." You say, "Oys, oys shalom imo, u'ya'aseh shalom aleinu." Then the, the, "Al kol Yisroel, al kol am Yisroel." Then they say a separate sentence. "V'tzorich sheyaghil u'atsevam." Instead, you should get used to saying it correctly. "Ya'aseh shalom, u'ya'aseh shalom. V'afsiku," but if you a-and they should make pause. And then you just say, "Oleinu v'al kol am Yisroel." We don't have the word amei. V'chas achas. But oleinu v'al kol Yisroel, he says it should come together, and he gives a reference to earlier, Siman tes vav, and then Vaychasim V'chasim, which we're not gonna look at today. Okay. But meanwhile, on this comment about Oys Sholom V'imreimov. See, here we have a note of the Rebbe Rashab. And as I note here, it's talking both of Kaddish and at Shemoneh Esreh. When we step back and we say Oys Sholom. So now the Rebbe Rashab, as you see, it's not a comment, a, a

03:56 correct, a correction on, on the words of Rabbeinu Chaim Vital. It's just registering a, a point. When you say Oys Sholom V'imreimov, yishche le'tzad smol. You bow to the left. U'ya'aseh shalom oleinu, yishche le'tzad yemin. When you say u'ya'aseh shalom aleinu, you should bow to the right. V'al kol Yisroel v'imru amen, yishtachave lefanov. When you say the word, the last phrase, you bow forward. Now, in the, uh, Sefer Minhogim, and as you know, Sefer Minhogim is collated from earlier lists of Mi-Mi-Minhogim, which were put together by our Rebbe, Rabbeinu Chaim, the Friediker Rebbe, possibly. So here in Sefer Minhogim, we have a difference in this between the bowing at the end of Shemoneh Esreh and the bowing at the end of Kaddish. And it's interesting then that the Rebbe Rashab seems to be focusing here on Kaddish, because that's the main point over here. But you could say he also talks about Amido. Fine, but he doesn't differentiate between the two. But let's take a look what it says over here. That, "Hatoias v'acharon sades be'es amias oys sholom shel tfilas lachas." When you step back, when you're quiet Shemoneh Esreh, when you say Oys Sholom V'imreimov, hatoias v'acharon smol hamistpal. You, you tilt your head and you bow slightly towards your left. And the reason is because it says in the Gemara, Masechet Yuma, that this is that you are taking leave, kivyochol, and you are showing respect to the sh- to the Shekhinah who's kenegdi. And so you, you bow to the left,

05:42 which is the min haShekhinah, kivyochol, which is in front of you. But here there's a difference. Here, the word hu, he says, "Hu be'emtsa." Oys Sholom V'imreimov, hu. Ya'aseh shalom aleinu. And then, "V'al kol Yisroel." So, uh, ya'aseh shalom aleinu is to your right. Al kol Yisroel v'imru amen be'emtsa. So two points here. That whereas the- Guidance over here in the Rebbe Rashab's, um, writing. His, his note is left, right, and middle. Whereas in this minhag it's left, middle... Yeah. Ois shalom to the left. Hu, the middle. Yasher shalom is to the right. And then after Yisroel, v'im, omein b'emesa. Says left, middle, right, middle. So that makes a big difference, yeah? And in, in sefaris we talk about Chesed, Gevurah and Tiferet. So it makes more sense the way it's in the earlier-- in, in this earlier note of going directly from left to the right and then to the middle. All right, so that is so far... That's by the end of Shemoneh Esreh. Before we go further, if Rabbeim, um, Falaji had a problem of Olam of Al Kol Yisroel being separated, here you see the Rash-- the, the minhag is Yasher shalom aleinu. Pause. Then the Al Kol Yisroel. So he, he does separate between aleinu and Al Kol Yisroel. Then we have in the-- Also in the Sefer Minhagim, also from that note in Sefer Bamon Tov Shin Ches. When you' finished Shemoneh Esreh... Sorry, when you finish Ois shalom b'Kaddish, this time it's Ois shalom to your right. Hu

07:37 in the middle. Yasher shalom aleinu to the left. V'al Yisroel v'im, omein b'emesa. So it's the same sequence as the end of Shemoneh Esreh, but here it's starting from the right rather than starting from the left. So again, Rebbe Rashab does not differentiate between Kaddish or, or the end of Shemoneh Esreh. But later we have from this Reshimat of the Rebbe clearly that there's a different minhag between the end of Shemoneh Esreh and the end of Kaddish. The end of Shemoneh Esreh you are, as I say, you are Omed Lifnei Hashchinah, and you're bowing to the, to the ri-- to your left, which is the right of the Hashchinah, which is Kinegdo. Why then but Shemoneh Esreh-- Why should the, uh, Kaddish be different? So in my siddur I have a, a whole section in the Mi Luim about Ois-- about, um, about, um, Bai V'Shalom. At the end of Bai-- By end of Chadodi when we bow, we bow first to the right then to the left or bow first to the left then to the right. So brought there a few examples where Mincha Chabad is different to earlier minhagim, and that is, for example, um, by, by Bircha-- Mincha Satir. So whereas in the Shulchan Aruch, Ramos says to bow to the left, and we, we... When we say Boruch, we bow slightly to the right. Couple of other examples. And my hunch there is that there is a lot in the Gemara Sota that Kavod Hatzibur is greater than Kavod Hashchin.

09:21 So although when you are finishing Shemoneh Esreh, so you bow to the le-- to your left, which is a Kavod Hashchinah, it's the right of the Shin. But when it's on be-- You're-- When you're speaking on behalf of a Tzippur, you're a chazan. You're finishing on behalf of a Tzippur, then you do the Yemin of the Tzippur rather than the Yemin Hashchinah first. Now, that would also explain why Boruch, et cetera, is, um, by Boruch, by Shemoneh, by Li-LaTorah. In the siddur there also, I have a quote from a Sefer Yaskil Avdi, Mevade Hadaya, who wants to differentiate between Kaddish Tiskabel, which is the end of davening, or Chad Gadya, is one way, and Kaddish, Stam Kaddish is different. Which makes sense if you say it's got to do with Kavod Hatzibur, especially the chazan is representing the Tzippur is stronger. Having said all this, we don't know what the Rebbe did at the end of Shemoneh Esreh because it was quiet. We do know what the Rebbe did by Kaddish. By the Rebbe it was Ois shalom. That was his right, left, and so it was first the wording. Instead of having the, the three movements over three sentences or three phrases, it's over three words. Ois shalom. Also, the-- It's r-right, left and middle without right, middle, left, middle. So I think a couple of years ago, I discussed this at a shiur, and I have it written up in, in a lot of detail. Sources from the Gemara, sources from the Zohar,

11:05 uh, Rabbi Nachman of Lonzhino, Rabbeinu Yonah. If anyone wants to have the full article, you're welcome to, um, reach out and I'll send it to you. Okay, so what we're having here then, the bottom line is we have Hagor of the Rebbe Rashab, which is we follow that sequence, or possibly at the end of Shemoneh Esreh. And although he's saying that sequence at the end of Kaddish and the end of Kaddish, we have the sequence the other way around. We start with right and then left and then the middle. Okay, let's go on, and that is I had the following question come my way. In a particular town, there's a, there's a, a non-firm organization, but they have a policy that they do their events, they do them kosher. It turns out that they want to do an event in a hall on Chol Hamoed Sukkot. And so they've turned to the kashrus authority, "We want to do this event on..." whatever the day is in October or whatever, and it turns out it's, it's Chol Hamoed Sukkot. So here's the question. You're going to serve a meal, and you're going to be serving bread. That's part of it. We're not asking about a teshuadaye and benching. We're not going to that, that. You're gonna be serving... That's part of what you're gonna be serving, rolls, whatever, and it's outside the sukkah. So are you allowed to serve a meal outside the sukkah? And that's the question for the caterer. And of course, the question

12:44 then goes back to the caster's authority. May they give a hechsher to this event, hashgacha for this event, when people are eating outside the sukkah, which is, um, a bit of a mitzvah of L'Shav V'Nutar. That's the question. So we, we do find... I, I, I looked around, and I could not find anything. It's so-- It's such a common thing. You have restaurants which don't necessarily have a sukkah. The restaurant in Manhattan, never. Don't necessarily have a sukkah. Are they allowed to be open on Chol Hamoed Sukkot serving bread to their customers? So, but as I say, I didn't find this on record anywhere. But what we do have is about-- Here it is from the Alter Rebbe's Shulchan Aruch about a mother and her, her son. Her son is over the age of Chinuch for sukkah because he's, as the notion is, "If his ein yetzarach le'imoh." He's not so mamish dependent on his mother. He gets up in the morning, he can get dressed on his own. He doesn't need his mommy to dress him, et cetera. He's already of the age that he has to be in the sukkah. Now, the mother doesn't have technically the chiyuv to be mechanech her child, and therefore she's allowed to place food in front of the child, food, hamotzi food over, even though she knows that the little boy will not go into the sukkah to eat. He's gonna eat it right there, and she's allowed to do so. "Keyvon she'aino yimeres le'shichucho al chutz

14:21 la'sukkah." She mustn't tell him he's gotta eat. That she's not allowed to. It's nice weather outside. He has to go into the sukkah. But she's allowed to serve him, even though the child... Now, here it's talking about a question of chinuch. Not talking about the mitzvah in our Torah. But so it says she is allowed to place the food before him, and, uh, she doesn't have a chiyuv of chinuch. Now, could you use the same... Well, and why, why can't she tell him to eat? If she has no chiyuv of chinuch, why can't she tell him to eat? Well, that's very interesting, that even where we do not have a mitzvah of chinuch and the notion is "koton ochel neveilos," we're not m'chuyv-- we're not... If a child is eating treif, we're not m'chuyv to stop him. But we mustn't encourage the child to eat treif. Certainly an adult, yeah? So there's a, there's... It's not definitely-- Even if I sit in bichul in the normal sense because they can... You're not, you're not in... Well. But, but, um, but you're still kind of encouraging them to do something wrong or that you're not allowed. Okay. So here we have a source of feeding food to someone who's not going to eat in the sukkah. Well, here it's in the case of chinuch, but here we're talking about a mitzvah in our Torah. Now, the truth is that the majority of the foods at this do are probably gonna be foods that you can eat

15:54 outside the sukkah. The meat and the potatoes and the, uh, salad, all of that you can eat out-outside the sukkah. But you can't escape that, that you're gonna have rolls at the table, and those are chayav sukkah. So this is our, our, our dilemma. So as I say, I could not find this addressed di-directly in, in contemporary Poskim. But we do have something which is for the nine days about butcher shops and butcher shops and restaurants, fleishig restaurants being open the nine days. So the Ramol says, "Go in zinah sahasakin din shoshita." The shoshita knife is put away. For the nine days, it's put away. Except for Erev Shabbos, I guess. So here is a Sefer Ha-Chareidi Vesomim, and he says if he's got a big child of a big city, and there's a lot of people who are not so particular, and if they don't find kosher food, they're gonna eat treif food. So it says, "You're allowed to shecht, you're allowed to sell the food." And he quotes here, although there is an expression, "Don't do a sin in order to save someone else from a sin," but here we say, "Chatoy," do something wrong to save other people from eating treifs. So there's a meaning not to shecht. It's okay. Shecht so th-those people shouldn't eat treif. Why? What's, what's the, what's the pretext? Oh, well, perhaps they're buying meat for Shabbos. Perhaps they're ma-buying, buying, they're making a, making some other event like a bris or something, which is justified. But

17:34 that doesn't help our restaurant because they... It's, they're eating right now. So you can't be, "Toilettes for Shabbos," et cetera. Perhaps they could say they're not well. They could then... Because they're not well, they're allowed to, they're allowed to eat fleishigs. So does that help us in our situation? Um, to say that the people who are coming to this, to do this do, uh, the Jewish ones, men. You can say they're chilim, that's why they're allowed to eat in-indoors. Possibly. Um, just one more comment on this. There's a story told... Well, there's a tshuva of the Noidei Biyhudo that-- And he was the Rav in Prague. And he allowed the Jewish barbers to be open on, on Chol Hamoed, Pesach, Chol Hamoed, Sukkot. And he gave various reasons, and he said also, "Mitam hakomos." He has some, uh, secret reason which he doesn't want to divulge. And some, some have come to the idea that he had... There were people in, in Prague who were not from Eden, and they would go to the barbers and have a shave. And the Jewish barbers would shave them with a, with a, uh, shaver, which is like a scissors, a close cut scissors. If the Jewish barbers would be closed, those same people wouldn't, um, w- wouldn't have a problem to go to a goyishe barber. And the goyishe barber would use, use a razor. So the Nehdai Yehuda felt it's better that the Jewish barbers are open and giving haircuts on Chol Hamoed, which is against

19:24 Halakha, but that would be a sa- a saving so that the Eden who are so far from Halakha shouldn't go and have a, a, have their, uh, uh, uh, job done with a razor. I heard that the Alter Rebbe said, as it, at Yocha- Yocha Kivni, was that Nehdai Yehuda had it right. His as- his assessment and his conclusion was, was correct. I looked for it at this quote. I remember reading it several times. I didn't find the quote now. Okay. So we have this idea that when there's a, a, a greater problem going to happen, so it's correct that you should overlook a smaller problem. Certainly, eating the Sukkah is less of a problem than eating treif. Yeah, this is a mitzvah asei, this is a mitzvah lo ta'ase. The worry here is that if the kashrus authority, um, turn down this, uh, organization and say, "We can't give you kashrus for event on Sukkot," it's possible they'll s- they'll, they will change their policy. They say, "We can't work with these kashrus agencies. They make too much... Life too difficult. We've got everything in place, and they canceled it." And they may just go to have a non, non-kosher altogether. So that's, that's the, that's the concern. And, um, because of that, it's not as if the kashrus authority are actually giving the food, but I felt that it, it is justified that they should allow the, the kashrus, that the f- the food, the food should be kosher even though, um, it's--

21:15 they're eating outside the Sukkah. I heard a, um, just this past Shevuat Sebatamos, there was a s- a similar type of dilemma. There was a levaya in Adon Gedacht, somewhere here in England, and it was a Shevuat Sebatamos. And as it is common in some societies that after the levaya, there's a whole tea. Uh, oh, um, cakes and tea, a whole, whole thing. So they did this in the shul. So these people didn't know anything about fast day and, um, far from any awareness. So you have a dilemma. Do I, as the rabbi of the shul, do I cancel this event? So you can't have it in the shul because it's a Shevuat Sebatamos. So what will happen? Or else they'll go to a local restaurant and do it there. Uh, they'll, they'll, they'll do it without kashrus, yeah? And none of them are fasting anyway. It's a question of Chilul Hashem. It's Chilul Hashem that a shul should host a party of sorts on, on a fast day. That's true. The, the question is, would canceling and objecting to such an event in such a clueless community, would that possibly be a bigger Chilul Hashem? People saying that the Rabbonim don't understand the community altogether. So Shevuat Tayser, that's what happened. And, uh, I think he was right. Right. Let's move on to the next question. So it's if you have a-- if you don't have a gas flame, so in order to be able to light Neret Yom Tov for the second night

23:10 of Yom Tov, so it's people prepare a candle, an yortsayt candle. And so it comes towards the, uh, second eve, eve of Yom Tov. They'll take a flame from the yortsayt candle and light the candles for the second night. Here's the question. The yortsayt candle went out and-- But you do have another flame. So let's say it's the first night of Yom Tov. The yortsayt candle, which you've lit before zman, has now gone out, and so you don't have the means to light candles on the second night of Yom Tov. Are you allowed to light this candle or another yortsayt candle on the first day of Yom Tov e- exclusively for the purpose of using it to light on the second night of Yom Tov? Now, we're not allowed to do melacha on Yom Tov for after Yom Tov. So the second night of Yom Tov in re- relation to the first, uh, day of Yom Tov is, is a Yom Chol. So are you allowed to light a candle on the first day of Yom Tov so that you should have with what to light your candles the second day of Yom Tov? The second evening, eve of the second day of Yom Tov. So that's a problem. And what I can see here is the following. Here we have, this is from on the top of the screen, is from Tov Kuf Kof Zain. That's the siman all about eruv tavshilin. So you have the situation where someone does not have an eruv

24:45 tavshilin, and if it's in a community-- Well, no community. If it's in a community where there's a Rav, you can rely that the Rav can ask him, and the Rav will... Middle of the shirat, God speak. So then you didn't make an eretz hashulon, you can rely that there are no eretz hashulon. But if you are in a shlichas, in a small place, whatever, there's no r- no one else to rely upon. So now you're stuck, you have no eretz hashulon, and you, you forgot to make your eretz hashulon. So what can you do? So there is a permission to do ma'ameret kedei chayav, bare minimum. And so it says here, there's no one else to g- if you can give away your food to someone else to cook for you, but you don't have anyone else to give it to you, to give it to. "Heitiru lechachamim lechachamim." The hochim call shabos bit simsum kedei chayav. You can prepare bare minimum for Shabbos. You'll bake one bread, which is not gonna be relevant for us because everything's baked before. The yavash aleich kedei rachas. You'll cook one cooked one, one pot of food to have, uh, cooked food for, for Shabbos. The yad licroy ner echad she yoechel etzla. And you light one candle. So you can't light all the candles you normally light because, uh, you didn't make eretz hashulon. Now, L'maase, digressing for a moment, nowadays, I would say you can't light even a single candle because you've got electricity. You're not

26:26 bumping into anything. So you only-- the only thing you could do is bread you have alread- anyway, anyways. If you needed to cook one-- well, and you don't have food for Yom-- for Shabbos, you'd be allowed to cook one pot. Okay. Meanwhile, he says that you can only light one candle for where you're going to be eating. The rooms elsewhere, you wouldn't be allowed to light a candle in, even in the Tzerach Shabbos. Only, only where you're eating. Then he adds, "Multa lo hilich l'toech hached mi'bedi'aim sameach hachesed." You could go into another room towards the late afternoon and l'chapis eizer dov, to look for something there. V'yoelich imo ner doelik. So you'll take with a candle, you'll light a candle from a, well, candle from a candle, and you'll use that candle to go look for something. You'll make up, uuuh, excuse. And then once the candle is there, you can leave it in the other room. Like this, you'll have light in the other room. So here we have a bes hasichal eitzer. So this, coming back to our situation, it's the first night of Yom Teru. The yortside candle has gone out, and you're worried where you're going to light, how you're going to light the second night. So what you do have a eitzer is to light the yortside candle and take it to a bedroom or something with a ruse that you can use it to find s-socks, find to, find your slippers, whatever it may be, can use this

27:55 candle, uh, um, for a permi-- for an activity on the first night of Yom Teru. And once that is done, then you keep the candle wherever you keep it. That doesn't matter. So you, you've found a, a, a, a good excuse. All right, that's one eitzer. Now, another eitzer which is use-- use-- goes very, very good to know that there is a rule that shvus de-shvus l'tzorech mitzvah is permitted. You're allowed to do an isud rabbonon... Sorry. Yeah, you're allowed to do isud rabbonim, isud rabbonon l'tzorech mitzvah. So to ask a Goy to do an isud rabbonon l'tzorech mitzvah is allowed. So it comes the second night of Yom Teru, and the rebbetzin wants to light the candles. She doesn't have a flame. So you can go to a Goy and ask the Goy to strike a match and light a candle for you. Then you use that candle like the other ones. So that's because striking a match on Yom Teru is not an isud arez. On Yom Teru, striking a match is isud rabbonon of moed or creating something new. That's isud rabbonon. So then you're allowed to ask a Goy to strike a match, then you should be able to light your Yom-- l'tzorech mitzvah. So now you're gonna ask, I've got here, if I have such easy e-eitzer to ask a Goy to strike a match, why do I have to start preparing a, a yortside candle? And here we have a chidush of the Alter Rebbe. I don't know whether

29:29 that's written in other poskim. The Alter Rebbe says you cannot-- Before Yom Teru, you cannot rely on the eitzer of shvus de-shvus and asking a Goy to do an act for you, uh, shvus de-shvus l'tzorech mitzvah. Sh'lo yitiru el oved de'eved. The Alter Rebbe is laying down the psak that the idea that you can ask a Goy to do an isud rabbonon, a l'tzorech mitzvah, is only in a bedieved situation. You cannot plan it that way. Therefore, you have to plan, you have to prepare yortside candle. If that doesn't-- If that goes out, then you have a, a heter to ask a Goy to strike a match. When sometimes we have a, a similar situation, we've gone through this path before. Having, uh, the sec-second night Seder, can you have Goyim set the table to be able to start the Seder at a reasonable time? To prepare from day one, day-- from day two is isud rabbonon. So it's shvus de-shvus l'tzorech mitzvah. Are you planning it that way? But that's a-- it's, it's kind of a bedieved situation and because you don't have another room. If you had another room to prepare before Yom Teru, prepare the other room. But this is the given situation, so it's a kind of shas adchak, but it's not, it's not a simple heter. Um, what I do remember, we have a shlichim chat group here in London, in England rather, and when it came Erev Pesach Shechal Mishabess- So a number of the shluchim shared pictures that

31:05 already on Friday, the room for the Seder on, on Motzaei Shabbos was all set. So they didn't have to rely on com-going, coming in on, uh, Shabbos afternoon to set the table because l'chatchilah that actually shouldn't be done. L'chatchilah it should be done by bizman, um, when you're allowed to do melacha. But when, when sh-when that's not an option, then we're going to rely on Shmiras Shabas kehilchasa. Let's move on. So here, a-- one of our regular listeners asks us that she lives in a, actually in a warm place, and she ha-has to get on the bus. And normally, she uses the time to say Tehillim, whatever it may be, and the bus is full of people who think they're going to the beach, and they're already dressed for the beach or undressed for the beach. So are you allowed to say Tehillim in their presence or brachas, et cetera? So we're looking at Siman ayin hei in the Alter Rebbe's Shechina. It says, "If a tefach, which is normally covered, if that is meguleh, if that's uncovered," so then that's called a ervah. And, "V'lo chen oser likros v'lispalel kenegde." So you've got different levels in ervah, and what was-- is being said here is a tefach of flesh, which is normally covered and is now exposed, so you wouldn't be allowed to say a bracha or daven, learn Torah in that, in that presence. So that means on the bus where you've got people who are uncovered, where parts which are normally covered,

32:48 you would have a problem of saying a bracha, et cetera. Tehillim. Let's read further. "V'yesh matirim." Now, those who say it's not a problem, "In ein hamistakel bo." So long as you're not looking that way, "Afilu ro'eh oso behavora bi'almo." Even though it is in your view, but in passing, not focused, "Kim she'eino ervah." It's not essentially ervah. It's just shemaiv ledehiru. It's when you're looking at something which is provoca-provocative, it brings your thoughts on, on, on, on schnaanzige thoughts. "Ve'ein lo choshe lahadir elo keshem mistakel bo." And that provocation is only relevant when it, when it's looking that way. "V'lo bir'iah bi'almo." But it's, it's in passing, it's, uh, it doesn't, doesn't provoke your mashnas. "V'kos shekein im atzim einav ve'eino ro'eh yu klal." Certainly, if you close your eyes, then you'd be allowed to say, um, your Tehillim, your Chumash, et cetera. "Ve'ein tsorich lehagzeh panav." And you don't have to turn away. So turning away is one etzem. But then we have here, if, if it's in, if it's in your general view, but you're not looking that way, you would be allowed to s-continue saying your Tehillim, et cetera. And although not everyone agrees, the Alter Rebbe says, "Ve'yesh lis mechadevrehem keshir afsher beinin hachev." You know what? I've written about this in the first volume of the Sefer HaShlichas. What do you do when it comes-- you have a g-a Friday night, you have a guest, married woman who doesn't cover her hair. It's also a, a tefach meguleh is,

34:37 uh, whatever, is, is Let's move on to the next shailah. Okay. Now, I don't know whether you printed out the, uh, list of questions. And if you did, I sent out nine questions, and then I realized I actually had a tenth question to make up our minyan, and I'd forgotten to put on the list. So but the... I'm gonna share that with you anyways. So someone came to me last Friday, and he asks me, "What is our minhag about mayim achronim? How much do we wash? How much of the fingers do we wash when we do mayim achronim?" So in the Shulchan Aruch, it says, siman kuf pe alef that you don't... You only need to wash the f- the lower two joints of the fingers. In other words, the top, the one which is closest to the palm doesn't need to be washed because it doesn't come into contact with food. The reason for mayim achronim is because people would eat with their fingers, and so their fingers are, are, are, are, uh, greasy, et cetera. But the higher part of the fingers closer to the palm doesn't touch the food, therefore doesn't need to have mayim achronim. See what the Mishnah Berurah comments. I'm upset to see that people are trying to do mayim achronim, but they're not at all because they just take a couple of drops at the tips of their fingers, and even the first part of the first joint of their fingers isn't washed. And sometimes they just touch

38:30 a little bit of water, uh, with their fingers, and their ha- their fingers remain dirty and s- greasy. Be'emes ubemadin, you have to wash at least until the second... The, the fir- fir- first two joints, first two lo- lower joints of the fingers. So that's the Mishnah Berurah. All right. So now, then we have here the Kaf HaChaim. Kaf HaChaim again in siman kuf pe alef. He says, he quotes a Sefer Shulchan Aruch, which I didn't look up, that you should wash your fi- you should wash mayim achronim all the way till where the fingers finish. In other words, all the way till where the fingers join the palm. And he brings... He says, the Bes Yosef quotes this Sefer. Then he says, "Look back in siman zayin, kuf nun zayin, where I've quoted from the Arizal that mayim achronim you have to wash all fourteen joins, joints of the hand." Which means the f- four fingers, which each have got three, um, joints. That makes it twelve. And then the thumb, which has got two joints, therefore you've got fourteen. The word yad is fourteen, as we know. So he's quoting from the Arizal that one should be washing mayim achronim the full fingers. And then he quotes, "V'ilenyan dino," one has to wash the entire fingers 'cause that's according to the Arizal. So now let's... He's refers us to siman kuf nun zayin. So let's, let's take a look. And on this right of the screen, kuf nun zayin from the Kaf HaChaim,

40:11 where he quotes here, it's all Kabbalah language about gematrias of... And the Shem Eliyahu, et cetera. And it mentions here about the fourteen joints of the fingers, and, um, fine. Okay. So we do have... And this is where this fellow was coming from. We do have an, uh, strong emphasis on mayim achronim washing, uh, a, a, a lot more than what we do, yeah. So here we have in the mayim, in, uh, Hayom Yom, and this is... As you see, it's Dalet Kislev. Mayim achronim, not quite different. We just wash the tips of the fingers. Just exactly what the Mishnah Berurah was, was, uh, complaining about. Indeed, that's our minhag. Nachach, after having wet, wetted the, uh, tips of our fingers, we pass the f- the, the fi- the wet fingers as they are still moist over the lips, over. Fine. So that's my... So he's asking... So I to- quoted this to him last Friday. I told him, "This is Minhag Chabad, k'tze haets voes." He's asking, "Where does it come from?" As you see, and here you've got a quote from the Arizal to wash the whole fingers. Generally, we do follow the Minhag Arizal. So if earlier I quoted from the Kaf HaChaim, here we have another quote from the Kaf HaChaim. This is of Rav Chaim Falaji, and he goes on... Let's, let's read the section. Uh, when you wash mayim achronim, we say before That's the idea. It's washing your fingers is as if you are... The water is going

42:02 to Sitra Achra. It's giving some kind of benefit to Sitra Achra. Because that's the... That's the... Yeah. Now, I did mention this in the past, how the Friediker Rebbe says not to have a silver dish for mayim achronim. Silver dish you'd use for a, for a, for a Choshevah thing. But for mayim achronim, which is going for Sitra Achra, don't celebrate them with a sil- with a silver dish. But because of this, one should be putting only a little bit of water. Not to give generously to Sitra Achra. And therefore, he says, some people, sometimes their hands are quite greasy. They go and wash them with a generous amount of water. He says, "No, don't give the Sitra Achra too much. Just, just the, the fingertips." And then here... Actually, I got these references from the Kaf HaChaim in an earlier siman. If in kuf pe aleph that was sifkut ha'yud zayin, sifkut havav, he gives us these references. So I don't understand how he didn't see the contradiction. So he gives us a reference to also the Chidah, and this is a pirush on the Haggadah from the Chidah. I'm gonna read this. Ad berach. Yitzo el ito maim achronim kohelim b'chas hamosim. Okay, wash maim achronim before benching. V'tzorich she'yu maim mo'otim al roshi etz vo'eso. It should only be a little bit of water. And he said clearly, roshi etz vo'eso, which is very similar to ketzeo etz vo'eso, which is in the Sefer Yeyemye. Shelo yihiyen yanikeh lesitra achare harbe. Not

43:53 to give a generous yanikeh for the sitra ach. Shomanu k'arav achosit v'yehudo chaviliyu, chavilamu. Uh, zal. Eira lo maase nifla bozeh. I was curious what's this maase nifla I did not find. Didn't know, perhaps I can't even read it properly. Never heard of the name before. He quotes that someone had a maase nifla bozeh. So if you're asking where does the minhag chavad of ketzeo etz vo'eso come from, so you can see you've got the Chidah writes this way, Chaim Palagi writes this way. So there are those alpikim kabbalim who are saying to actually have only a minimal amount. I do remember we had this discussion a couple of years ago, and Rav Remek Heumann sent me a clip of the Rebbe washing maim achronim, and a, as his comment was, a jalavit nishken vasser. It wasn't as if it was just mamash a drop. It was pouring water, yes. But on the other hand, the, the minhag is just roshi etz vo'eso. That's, that's where we, where, that's where we're coming from. Ketzeo. Is there a difference between roshi etz vo'eso, ketzeo etz vo'eso? Okay, that I'm not gonna go into. Right. So, ah. So what happens then? What do you do with the Kisve HaArizal? So my suggestion is there's nowhere mefurush that you have to wash. In the Kisve HaArizal here, you have to have in mind the yud daled. When you have the, when you do maim achronim, you should have in mind that there are fourteen joints to the hand,

45:30 to the, to the fingers. That's the kavana. Doesn't necessarily mean that you have to do so in maase. That's the way I could reconcile the, the meaning which the Chidah writes with what's quoted from the Arizal. Right. Let's move on. So last week we had a discussion about children, Havdalah for children on Sunday morning. And I'd quoted from, uh, that, that because Sunday morning is only haShlomah, therefore you don't have to be mechanech a child to be a haShlomah, to compensate where they missed out. So someone wrote to me and he says, uh, actually, there's a debate in Poskim. What is exactly the Ha-the Havdalah on the, on the morning? Is it a haShlomah or is it more than that? Now, a couple of differences. He says, some sefarim says it's haShlomah, but the Alter Rebbe says it's not a haShlomah. Two differences l'maase. Number one, normally haShlomah is to make up if you missed by mistake. But if you missed di- knowingly, you don't normally have the opportunity of haShlomah. The Alter Rebbe says befurush that if someone didn't make Havdalah, bein bizot and bein b'shabbato, you can-- um, on Motzaei Shabbos, you can still make it on Sunday morning and so on till Tuesday. That's, uh, it's the nu-number one. So you see the Alter Rebbe doesn't see it as haShlomah. He sees it's a mitzvah of Havdalah, and it's a three-day stretch. Yes, the, the-- its best time is to do it Motzaei Shabbos, but it's not hash-tashlumin if you do it

47:20 on Sunday. The other difference is, I'm gonna give it a couple of minutes, um, there's a manish dafin, an oinen. An oinen is exempt of doing mitzvahs. So if an oinen... Well, in the morning was an oinen, and then there was levaya, and after the levaya, he has to be-- Oinen doesn't say any berachahs. Comes after levaya, so now he has to say berachahs. Does he have to say Birkat Hashachar? The answer is no, because in the morning, he had no chiyuv to say Birkat Hashachar. And because he didn't have a chiyuv to say Birkat Hashachar, therefore, he doesn't have to do haShlomah. He doesn't have to make up. And therefore, after the levaya, the avel now will not say Birkat Hashachar. He will say Birkat HaTorah because he wants to say to learn Torah. Now, coming back, if it was a case where a person was an oinen Motzaei Shabbos, could be that there was a petira was before Shabbos, didn't manage to do Hakafrah, or the petira was on Shabbos, and he comes now, it's Motzaei Shabbos, he can't do Havdalah. So there's a etzah to make Havdalah without fire, ma- to daven Ma'ariv from Flag HaMincha, but he's not an oinen yet because he can't do melacha. And also to do Havdalah, again, without a flame, to do Havdalah early on be- after Flag HaMincha. So like this, he's, he's done the mitzvah of Havdalah, and then otherwise, if he waits for later, he, he will miss out. Coming back to our

49:00 topic. So we're talking about is Havdalah Motzaei Shabbos the primary time, and any other time it's tashlumin? Or is it, no, that it has... Yeah, it's a three-day slot where you-- and the per- the, and the, uh, ideal time is o-on Motzaei Shabbos, but it can be done later also. So that would be an achim in also with the oinen, et cetera. So despite what he's, he's right, that the Alter Rebbe doesn't see it as tashlumin. He sees it as a three-day stretch when you can do the mitzvah. But still, you can see here from the Sefer Shefet Ahakochasi contemporary, and he says still when it comes to Chinuch, we mechanech a child in the lechatchilah way. So the lechatchilah way is to do Motzaei Havdalah Motzaei Shabbos. To do Havdalah on Sunday morning, that's not the lechatchilah way. It's not, not necessarily it's called tashlumin, but it's still not the lechatchilah way. And therefore, it doesn't-- that you don't have to do a Havdalah for the child on, on Sunday morning. I have heard in some places they had chadorim, et cetera, and they would do Havdalah on Sunday morning. That's very nice, but it-- I don't think that's the across-the-board minhag at all. Um, he ask-- he raises another interesting point. If you train the that every... throughout the summer, he does Havdalah on Sunday morning, it's kind of also training the child. It's-- That, that's almost like a chalah chatchilah, which is all right. That's a concern. Okay. We have a couple

50:26 of points in the chat, and we're gonna look at them now. Three things. Tisha B'Av, which is on Sunday, requires Havdalah on Sunday morning. No. We wait till Motza-Motzei Tisha B'Av. Although the Rosh says it's actually skipped totally, but we don't pasken that way. Right. On Sunday evening. Thank you. Yeah. Right. That's, that's, that's... And this is Machlikos HaPoskim, the point we follow, follow that. We... Right. Let's move on. Um, now point seven was about the clarification about the, the, uh, widow's peak dilemma. So the... It's a serious Machlikos HaPoskim whether it's, whether the tefillin have to be mamish in... So there's two discussions, two, um, in Yoram Gemara. One says that the fact the tefillin have to be above the hairline is learned from Korach. Another one is, is learned, got to do with the union of, of, of, of tzaras, where the tefillin have to be where there could be a tumas negah tzaras. And therefore, if it's a narrow, uh, widow's peak, so then the tefillin would have to be only on where the hair would have grown originally. Okay. It's, uh... Someone has the shaal Lema'ases. One should, uh, uh, ask, you know, ask for advice. Let's move on. We also had a discussion last week about voice-to-text. And in my, uh, in my, um, discussion, I was asking what is really the difference between standing in front of a screen and being videoed and, um, talking to a machine which is translating your words into text. So the-- one of

52:31 our listeners is telling me that there's much more... Well, standing in front of a video camera, there's really minimal change happening. The fact that there's someone dancing in front of the camera makes really minimal change in its, uh, um, in the functioning of the... On the other hand, voice-to-text is actually a whole, also a whole process which, uh, at least nowadays is also a big chidush that it happens. So there's much more of a activity. It's all-- It's true, it's all automatic, so that's the... Um, just to finish off that point, that voice-to-text is different to being recorded on a video because there's a question of ksav she-eino miskayem. Let's say to write on the window. You've got condensation on the window, and to write on the window, on the condensation. You're not allowed to do that mid'Rabonon ksav she-eino miskayem. Or to write your name in sand. A few minutes, there'll be a bit of wind, and it will go away. But even if it lasts for a few minutes only, it's also, also mid'Rabono. So the difference between a record of an image on this, on a video, which is just mamash for a second, whereas the, uh, voice-to-text, it has to give it enough time for the, for the person to read it. So it does have to last for a couple of seconds. So therefore, it does go into the issur of creating ksav she-eino miskayem. We're not going to the electricity side, but it is certainly a short-term ksav, which

54:18 wouldn't be okay. Last ye-- Last Elul also, we had a discussion about the people who would go and check out the azarah with torches. And on Shabbos, they wouldn't carry the torches because of muktze. And I'd ask, "Why is it just muktze? Why is it not also because of like a lamp with oil and the oil is, uh, swaying?" You wouldn't be allowed to move an oil lamp on Shabbos, so that's because issur d'Oraita. So why does, why is the Rebbe asking it's just issur d'Rabonnan? So one of our listeners sent in to me a comment that when we talk about torches, i-it's not talking about an oil lantern. We're talking about a piece of cloth which is, which is soaked in paraffin or oil, and that's what the torch is. And therefore, it's not like there's a little pool of oil which is gonna be, um, swaying back and forth, like the case which I brought in from the, the, uh, the lant-lantern which is on the back of a door, and when you open and close the door, you're causing the oil to sway. Which is, he's right in that sen- in that sense. That, that's typically what a torch was. But I wonder, the discussion here is about Shabbos morning, early morning. How could there be a torch with the, with the way he's describing, which will last, which will last eight hours, et cetera? Normally, such a thing lasts for a short while. I am not aware of those things lasting

55:58 for hours and hours. So fine. Finally, we had, if you remember, there was a, a, a woman who'd asked me that she had money put aside, and she thinks she might owe someone that money. She's not sure. Let's say she had would-- sh-she, she was paying the person in installments, and she's not sure whether this fifty pounds, which she has in this envelope, is that the last installment or not. And the person who she owes the, owed the money is also not sure. So she's worried if she gives the fifty pounds extra, and she doesn't owe it, so then it's gonna be a question of ribbis. That was the discussion back then. So someone sent me in a very cute, uh, incident. There were two chassidim who lived in Crown Heights. We can say their names. It was Isaac Pop-Popack and Jal Gerari. And they had, had the question about five thousand dollars. And it was between, there wasn't a sh-sh... They weren't sure whether he does owe or doesn't owe. Don't know which way it was. And the way they resolved was that they're going to give whoever had the money, was going to give the five thousand dollars to tzedakah. And they, the, the agreement was like this, that the amei ha'aretz does know whether he owes the money or not. So the five thousand, um, the mitzvah, the five thousand pounds for tzedakah, in, in, in, in, in, in him, in the Beis HaShomayim, they will allocate it to whomever is, was

57:28 entitled to the money. And that way, they, uh, they resolved their, um, their dilemma what to do with about the five thousand, which they weren't sure whether it was owed or not. A very nice story. And with this, I'll wish you all a Shabbos and yom kippurim elu, soson simcha, l'ma'adan tov.