דברים תשפ״ו

00:02 Good evening, and welcome to tonight's Shiur. Today is, uh, Thursday, uh, of Parshat Devorim, the Beis, uh, Chodesh Av. Shabbos is Shabbos Chazon. And in that spirit, we know the word of the Bardichever that on Shabbos Chazon, Hashem shows each Yid as if each Yid has a vision of the Beis Hamikdash. And in that vein, the Rebbe, it's now fifty years since, since of Shana Im HaBavah, when the Rebbe launched a, a program of learning, especially in the Bein HaMesorim in these three weeks to learn about the Beis Hamikdash. As he would quote from the Rambam in the int- in the beginning of Sefer Haavodah. The Rambam quotes the Pasuk, "Sha'alu shalom Yerushalayim. Seek thou the peace of Yerushalayim," and the idea that Tzion Dores Ein No. So Tzion should have a Dore. Should you-- should be an interest what's going on with Tzion. And, uh, Baruch Hashem, well, we're still the... We haven't seen the delivery of the finished product. Uh, we're waiting for that. But the interest in, in Yoine Beis Hamikdash has been, uh, grown tremendously over these five decades. And so the original program of the Rebbe was three main Limudim. One is, well, the Rambam Beis Habchirah, also Mishnayos in Masechet Tamid, and then also Yechezkel. So Yechezkel is in, uh, uh, chapters mem through mem gimel approximately. And Yechezkel talks about-- He has a vision. He's in the times of the between the destruction of the first Beis Hamikdash and the building of the second Beis Hamikdash, and he

02:06 has a, a vision, and he has a guided tour of the Beis Hamikdash, and he was told to re-record this and to share this. So we have the Beis Hamikdash Hashlishi, which is described in Yechezkel. It's not adequately clear, as the Rambam says, when they came to build the second Beis Hamikdash, they had the Sefer Yechezkel, but they didn't understand it adequately. And therefore, the things which they understood, they incorporated, and other things which they didn't fully understand, they didn't incorporate. So, uh, one of the things that they did incorporate was the expansion of the Mizbeach, which until then was, was twenty-eight square, twenty-eight amahs square. They expanded it by another four amas to either side, and, um, um, um, like an L shape, and it became thirty-two by thirty-two. This is one of the in- things which were introduced in, in Bayis Sheni based upon Yechezkel, but something they didn't understand. So we're looking at something which is a bit, uh, difficult. And last night we had in our Shiur, in the Shiur and the Shor, which my son is giving now, um, and talking about this feature of the Bayis Hashlishi, Beis Hamikdash Hashlishi. So what you have on the screen is a drawing. It's from the-- I have this Sefer called Beis Hamikdash Hashlishi, and this is the drawing of the, uh, the... There's two Azarahs. This is nothing to do with Har HaBayis. There's, there's an outer Azarah, an outer courtyard, and then there's a small courtyard, which I'm trying to

03:44 point with the cursor over here. And then parallel to the, the, the flanks of the, the, the building of the Heichal, there are two large, uh, structures. That's what we're gonna be looking at now. So on the left of your screen, this is depicting the structure, one of these structures on the sides of the Heichal. And in the... Some, some, uh, Seforim, they come to a conclusion there was not only two such structures in the west end of the, uh, outer Azarah, but also in the east end were also such structures. But we're meanwhile focusing on one of these structures as it's described in Pasuk. So here we go. Uh, so we're going to open up Yechezkel, and we're going to see if we can make a way-- work out what's being said here. So ju-just before, before, uh, going to the Pesukim. The Heichal, as we know, is one hundred amas from the front to the back. From the east, which is the front, until the back, which is on the west, is a hundred amas. And these, these, uh, structures to the sides are described as being one hundred amah long, parallel to the length of the Heichal, and they are fifty amas wide. Those details are fairly explicit in the Pasuk, but we've got some... We're struggling with the detail. So here we go. "Vayotzieini el hachatzer hachitzayon," the Malach guides me to the outer chatzer, "derech hatzofen," from the north of the inner chatzer. "Vayeviyeini el halishkah," he brings me to

05:37 the chamber, "asher neged hagizro asher neged habinyon el hatzofen." It's parallel, this structure which we've just seen on the north side. So I'm pointing now to with the cursor. On the northern e- side, there's a balcony, which he calls the gizro, and the, on the... facing to the south is where you've got the Binyan. This is all that's offering. Now, Pnei Orech, ama- amis hameya. Pesach, that's offering this structure, is a hundred amos long. Veharoeichav, and its width is chamishim amos. It's fifty amos. Then I've skipped a few words here which are not cru- crucial to our discussion. Atik el Pnei Atik bashlishim. And what is Atik el Pnei? Now, don't mix up with the word atik, which means old. That's spelt with an I. And Rashi tells us, "Atik el Pnei Atik lo yodati ma hu." I don't know what it means. So, some unfortunately means columns, supportive columns. And bashlishim is understood that they are f- that the structure is made of three floors. So not to think, not shlishim, but bashlishim, is three... there's three floors to this structure. Okay. Vehaleshkho is aliyonos. The upper chambers, presumably the top floor, ketzuros, are narrow. Why are the upper, um... Why are the upper chambers ketzuros? Why are they narrow? You know why? Ki yuchlu atikim meheino. Because the columns, supportive columns, are eating away. Mehatachtoinus. So, matachtoinus, binyan, they're part of the g- structure of the lower two floors, and therefore the top floor is narrower. And that's a, that's a mystery. What

07:40 does it mean the top floor is narrower because you've got supportive columns on the lower two floors? Kim sheloshis heino. You could read that it means three floors. Well, ein lohem amudim k'amudei chatzeres. They don't have regular columns like the columns you'd have in chatzeres. Al kein, therefore, naetzal mehatachtoinus vemetachtoinos meha'aretz. Therefore, there's something which is diminished. Some's taken away from the lower, from the ground, from the lower one and the middle one. And Rashi, look at Rashi's s- so frank. He says, "I don't understand." Ani lo yachalti l'chov mishloshes b'karov halahl klal. What does it mean, lo yuchlu atikim... ki yuchlu atikim? What are the atikim, and why are they, um, taking away from the aliyonos and not from the tachtoinos? He doesn't understand what they're, what they're doing. Vetam sh'noesen adavah, and it says, mi sheloshis heino. Right? And he says... Then Rashi finishes off, Veani lo hoya li, lo rav, lo ozer b'chol habinyan hazeh. I had no teacher, no master to teach me, my under- to understand all of this structure. Elokimos heluni min hashamayim. Whatever, I was inspired from heaven. So that's what I know. But beyond that, whatever I wasn't explain, wasn't explained to me, and I wasn't given the intuition min hashamayim, so I don't know. So Rashi is left at a, with a mystery. Um, what does it mean that the column, that the top floor is ketzuros because the columns are taking up space on the lower floors? If anything, it would be the other way

09:25 around. The top floor, because it doesn't have to have supportive columns, then it can be wider. So what I'm going to suggest is, because it's close to the Beit HaMashiach, so perhaps we have Siyata Dishmaya to find the answer, or hopefully it will be disproven. Doesn't matter, you know. Just trying to learn shout. How about a structure like this, that instead of straight columns, instead of straight columns, we- we are ha- we're using, um, columns which are at an angle. Call it an apex if you want. The column's at an angle. And as a result, for structure, that's actually very strong. Instead of them standing straight, a bit of wobbly ground, they can fall over. When they are tilted towards, towards the center, so they are leaning against one another in a way that it's gonna be, uh, much more stable in case of un- un- un, how you say, unstable ground. Now, as a result, that's what he says, that they... And perhaps even when he said the pasuk, they are sheloshos, perhaps it means that they were like a triangle. So shlishim, which we had before, that means that there's three floors. But sheloshos could also mean a triangle. At any rate, we've got these, these posts, uh, which are, which are steep, which are, um, prone from either side. And then you've got the m- the, perhaps the top floor is, uh, it can be either between those posts, or it can be above that post. Those, that, that can be the

11:15 next floor above. But what that, this structure means that the lower two floors are diminished. The space is diminished because of the columns. But as the top floor isn't diminished, so that's my suggestion of what this means. Just gonna try to, uh, de- take away those marks. Just a second. Where's the tools? Always forget where it is. Here we go. Tools. Get rid of those two lines. Yeah. Okay. So that's, we'll finish with that topic. And as we say, Bezrat Hashem, we should see this bekorav, and- Either yay or nay, it doesn't really matter. But this is a swore of how you can learn shat in the, in the pesukim. Let's now go on to the first Halakha shailah. Last Friday, I got a, a query, someone who's worried that he's suffering from allergies, and he's not sure so he's tried to eliminate various foods to... And he's got a concern perhaps he's got an allergy to wine. And so he's asking me, "What do I do for Kiddush?" A bit younger than me, but he's, uh, from Mishpacha. So I suggested to him that he makes Kiddush in a glass of wine, and he gives the wine to either to his wife or to one of his children if they're home, or a guest, and they should drink a sheer melei lukmo, a cheekful, and he's... and he can make the bracha. So that's what I answered. It was different time zone. I had to give an answer right away. Then I come back

13:03 to look at it. Now, this, what you have on the screen is from Hilchot Kiddush, Siman ayin reish beit. It more talks about the quality of the wine rather than the other details of Kiddush. So mi she'aino yosé yayin mechamas neder. One who made a vow not to drink wine. So now what do you do for Kiddush? So first suggestion is, you're gonna kadesh halav. That's not a problem. Ve'yesh to, ve'yesh to acheirim hamasubu bimyo. So you make Kiddush on wine and someone else will drink the wine, mamash what I suggested. Almost mamash, yeah. Ve'im ein yimo acheirim, if he's alone. Ah, then what can you do? You can't make... You have to make Kiddush on, on, on pas. You make Kiddush on the challah, not on the wine. Or he'll go out of his way. So at home, he's, he's alone at home. So he can't make Kiddush on, on, on wine because he can't drink it. So either he makes Kiddush on challah. Alternatively, he will find someone else and listen to Kiddush from someone else. You have to eat... You know, eat some food there also. So I said this last night at the, at the Hebrew rehearsal for tonight's shiur. So someone pointed out and says another thing. What about if a person hates wine? Different halakha. So now we have it on the screen. And so he's asking, is the person who has an allergy, would that be falling into the category of one who hates wine? Sure, possibly. So

14:44 let's read this carefully. So again, you can make Kiddush and someone else drinks the wine. That's okay. If you don't have anyone else, then make Kiddush on challah, or go out of your way and hear Kiddush from someone else. Aval mi she'aino yosé yayin machmas she'sainoi. If you have a problem with wine, you don't like wine. Yesh li lidchok es atzmo lehis'tos mimenu. You should push yourself to drink wine at the Kiddush by night. Ve'lo yakadesh al ha-pas. The Gemara is above. So what he gave us the option-- Before he gave us the option, you can make Kiddush on bread rather than on wine. See, it says that's only if you have a total objection to wine because of a neder. But if it's just it doesn't suit your palate, et cetera, then you should drink a bit of wine. You should drink... make Kiddush on wine, and don't rely on the alternative of bread, of making Kiddush on challah. Because it was discussed earlier that making Kiddush on challah is pretty much a shas hadchak. It's, uh, it's wa- It's a kind of a last resort. Or again, we have the alternative to go to someone else and listen to one. So what's, what's bothering me, it says in the first option that you'll make Kiddush and someone else drinks. Then it says, if you hate wine. Then he says, either push yourself to drink some wine rather than making challah, or to hear... Go, go to someone else's house and listen to them.

16:23 He doesn't mention in this option here the option of ve'yesh to acheirim hamasubu bimyo. Why did he not mention that, that first alternative? So little bit, a little bit stuck on that. But I think s- nevertheless, that is the... That remains the pshat. That when he, he says is, "If you're on, on your own, you can make on, on bread. But if you are on your own and you don't have... and you don't like wine, then push yourself to drink wine." So it's kind of referring to the second paragraph. But if you have someone else to drink the wine, another... A member of the family or whatever, a guest, then that rema- remains a viable option. So although the dyukim, you can start splitting hairs, but I think that remains a posher thing that the Alter Rebbe of Paskevsk, that if you are unable to drink the wine, whether machmas neder or even machmas sh'sainoi, if you have someone else who's there, you can make Kiddush and they will drink the wine. Now, you see that little beit, that is always the key to the Kuntras Acharon. And there, the Magen Avraham has-- The Alter Rebbe brings the Magen-- For the Magen Avraham's not happy about this. And the question is, can I make a bracha on food for you to eat? I can make a bracha on a mitzvah for you because I have a res-- arvus. I have a responsibility for you to do a mitzvah. But I cannot make a bracha on

18:05 an apple for you to eat an apple because I have no mitzvah For you to eat an apple. So I have no arvus. I don't have that responsibility. So here, what am I doing for the other peer person? I'm saying a birkat ha'nehenin. I say broch on the wine. Um, can I make a broch on the wine for someone else? The Alter Rebbe says it's a package. It's part of the mitzvah, therefore you can do it, um, and someone else drinks. That's where the Magen Avraham's not so happy. But the Alter Rebbe paskins, in any case, you can. Let me just throw in one piece of useful information. Tof Shin Chof Zayin. So Rosh Hashanah was Thursday, Friday. And at the farbrengen of the Rebbe, at the end of Rosh Hashanah, going into Shabbos, Shabbos Shuva. So when farbrengen-- when a seudah, when a meal is started on Friday and goes into Shabbos, so when it comes sunset, you're gonna have to stop the meal. You can't eat after sunset because you have a duty to make kiddush. And so there's something called perec mapo mekadesh, to cover the challahs and to make kiddush in the middle of the meal. And that was done by the Rabbeim. The Rabbeim themselves not, but the chasidim would have the farbrengen, would continue with this system of perec mapo mekadesh. And the Rebbe said to announce that those who were yoetz the kiddush through perec mapo mekadesh, so on Friday evening, when they'll come home after farbrengen finishes

19:42 and after ma'ariv, they'll come home, they'll make ki-- they can make kiddush again for their families. And I believe that not all the women at home were illiterate and unable to make kiddush themselves. And still the Rebbe said that you can make kiddush again for your family. And this was a repeated, uh, slightly different wording, but repeated on Sukkot the second day. Then those years still the Rebbe was farbrengen in the sukkah. And the Rebbe said that making the same announcement that those people who were yoetz the kiddush with perec mapo mekadesh, and they, uh, come home after the farbrengen, they can make kiddush again for their family. That is possibly because of the Pri Chadash. Because the Pri Chadash is of the opinion that you can make a bracha for someone even if they are capable of making their own bracha. So again, generally we're paskening that you can only make a bracha for a mitzvah for someone else of arvus. If that person can't manage on his own, then you do the bracha for them. But if they can make the bracha on their own, then, then, then let them address their du- their duties. Pri Chadash says you can do it in any case. So possibly the Rebbe's relying on that. I don't know. Just a bit of, useful piece of information that there's that flexibility of making kiddush again for your family, and evidently even if they are capable of making kiddush themselves. Let's move on to the next thing. Now

21:16 this is, um... We had a case while I was in Balkoya, and we called up a Levi. And the Levi was in the middle of Shemoneh Esreh. So happily, there was another Levi nearby, and we called him over. And wasn't sure whether you call him over with his name with it when you have a replacement. So the primary, uh, honoree is not there, so you give the honor to another person. Do you give the, with a name or without the name? So I was a little bit c- unclear, and I said it's time to refresh this one. And so here you have on the screen from the Sefer Shaarei Efrayim, which is the classic sefer on Kriyat HaTorah. This is in Perek Alef. And he says the following: If the hazzan... The hazzan is another word for the gabba. Mishnah you have in Shabbos, "Hazzan buraya heicha shekolo kesavim." So the hazzan is the one who does shofetsiyd. He sees that everything's o-okay. So the ha- the, the, the gabba calls up a Kohen and a Levi, or a Levi, and they're not there. So you call up another person, but you don't call up the other person by name because you, you kind of motion to someone else to come forward without calling out by name. Because when people hear they called up this and this Kohen, and then they called up another Kohen, they might get the wrong impression that they-- someone raised some, uh, aspersions whether this first Kohen is authentic. Same

22:53 thing with a Levi. Perhaps someone says that, "That was not a Levi." And so for this reason, when the Kohen or Levi are absent and you have to call someone else in s- to replace them, don't use the name. If the Kohen or Levi had been called for mafteir and they weren't there, then you can call someone else up with a name because mafteir doesn't need to be a Kohen. The fact that someone else took that, it's, it's doesn't, doesn't sh- have anything to do with his status. Now, then he says in Seif Chaf, and he said earlier in Seif He, "If the Kohen or Levi are present, but they are middle of davening," and that's why you had to call up a replacement, um, oyler. Then you can cr-- you sh- you can, I guess you should, call up the se-- the replacement Kohen or Levi. Call them up by name because the people present can see he's there and he's just in the middle of Shemoneh Esreh. So they'll understand that that's why he's not having the Aliyah. It could not because of any question about his dynasty and his, uh, whatever, his, uh, pedigree, but just because of, um, because of middle of Shemoneh Esreh. And then he has another interesting thing which I skipped. If the, if the comm-- if the Kohen is not there, but his father is there or his son is there. So if you call... The, the son you can call up with his name because if

24:27 the, if the son is a valid Kohen, then the father's a valid Kohen. But if the Kohen is not there, but his father is there, you shouldn't call up the father with a name because even if the father is a Kohen, it doesn't mean that the son is a Kohen because there could be some, uh, questions in the marriage. At any rate, so this is, uh, so I-- just to clarify, certainly if it's a Yisrael, I mean, even Kohen. Certainly if it's Yisrael, you have to... He's not there, you call him up the replacement by name. And Kohen and Levi, if they're not there, you call up the replacement without a name. If it's, uh, if they're middle of Shemoneh Esreh, call up the replacement with a name. Let's move on. So here someone asked me, chickpeas. Are chickpeas, um, considered a food which requires Bishul Yisrael? A very common question because you can buy them in cans. You can buy them in cans with a hechsher and probably for half the price without a hechsher. Um, and so now do they need to have... Uh, does it need to be Bishul Yisrael? So my first, my first, um, thought was that actually chickpeas, although they come when you buy them, uh, they are, they are hard, not edible. You have to soak them for several hours before, and then you cook them. But actually, if you'd open a pod, if you, if you'd grow chickpeas in your garden and you open the pod, you'd

25:55 be able to eat them like you can eat raw peas. So you can also eat a raw, eat raw chickpeas. So now, here's the question: Do we go according to the original... Now, oh, sorry. That the, the rule for Bishul Akum is if it's edible raw, it's not a problem of Bishul Akum. Therefore, let's say, you get canned peaches, there's no problem of Bishul Akum 'cause peaches can be eaten raw. So a food which can be eaten raw is not a problem of Bishul Akum. So here we've got these beans, peas, whatever, pulses, which in their... The way they grow, they are edible raw, but then they're left to dry for long-term storage, and then they are inedible, and then they are, um, cooked, and they are edible. So j- how do we look at them? So here we have from the Aruch HaShulchan. This is in Siman Kuf Yod Gimel in Yoreh Deah. And he says, well, the Rama spoke about afunim vekitnis, about beans and pulses, re- pluyim, which have been roasted. You know, you go in, you go in Paris in the streets, you can buy roasted co, um, chestnuts. And looks like this is a c- a popular thing in Europe that you have... be able to buy on the streets roasted, um, roasted, um, pulses, whatever it may be. And, uh, no, we-well, it looks like they weren't worried about them using any animal fat. They knew how it worked. So he says, "Why are you..." He says, "You are

27:31 allowed to eat them." Mipnei, he says, "You're allowed to buy these roasted beans," מִפְּנֵי שֶׁאֵין אוֹיְלִין עַל שׁוּלְחָן מְלָאכִים, because it's not the kind of thing. You wouldn't serve roasted beans at a fancy banquet. Hello, why, why do you have to come onto that, that reason? וְלֵעָכָר סְבַתָּא מִפְּנֵי שֶׁנֶּאֱכָל הֵם חַיִּים. But they-- those beans, when they were, when they were fresh, you could eat them. The Madum is there. We learn from this that a thing that even though the Beis Hamikdash means when it ripens, you can eat it raw, as in the case of beans and peas, et cetera. That in the end of summer, that when they, they, they are... people eat them raw. However, once they have dried, they've been dried out especially for long-term storage. Then they're not edible raw. Therefore, they're c- they're not called nechal chayim. They're not called e-edible raw. And because of this, the Ma Ramah had to say, "You know why you're allowed to eat these, uh, beans which are roasted on the, uh, from the goyim on the street? Because it's, it's not a dov haChashav, ein el haShulchan Mlochim." These are the two main Hettaim in Bishul Akum. One is if it's edible raw, the other one if it's... would be-- wouldn't be served at a, at a fancy banquet. So this is... So here we're seeing a very interesting that, that a food which is edible raw, but then it's later wouldn't, it wouldn't, wouldn't be eaten raw, only, only, uh, cooked, and

29:12 it wouldn't be el haShulchan Mlochim, then you'd have a problem of Bishul Akum. So now, and i- this is very interesting. He talks about ribbon u'merin. Merin is what we call carrots. I'm not sure what the other... You know, I'm not sure what the other things are. Um, so he says there's a problem. He sees that carrots are an issue of Bishul Akum because... Well, it could be nowadays things are different because people do eat carrots, uh, raw. It's very, very popular, so things can change. Okay. And now let's come back. So in principle, in fact, my argument to say, "Oh, because chickpeas in their or-original state are edible raw, that's not an heter of el-- of, um..." So then, o-o-of nechal chayim. So then we s- look, are they Chashaveh foods? Would you serve chickpeas at a Chashaveh do? So I can tell you that when I fly, um, cro-cross Atlantic and I get a Hermodus meal, predictably, there's gonna be a, a little tub which has got, amongst other things, it's got chickpeas. And I paid a lot for that, uh, that meal. I paid about five hundred pounds for that or more nowadays. Hell, I'll buy five hundred pounds, yeah. What's going on now in flights of, uh, cost of flights. So it's oyle, it's oyle al shulchan melachim, yeah. Oyle, I didn't mean the fact it's go-going up, uh, you know, in flights. Um, I wouldn't say that, um, that it's not a Chashaveh food. It would be, um, possibly offered

30:45 at, at a fancier do. So now I've got this Sefer Shachem U'shuv, a contemporary Sefer. And he goes into this, um... He says, "Hummus. Hummus, as, as in whole beans, that they're not a problem if they are roasted." But in a roasted form, they're not olah sh'luchim halachim. Then the note he has, salat hummus. Now the, the, uh, modern Ivrit has got the word salat, means a dip. So we- we know that a salad is a mixture of, of, uh, vegetables, et cetera. They call salat as any dip. Salat hummus, a vegetable dip, which is made from roasted and, and then crushed hummus beans. Then that would be also because it's olah sh'luchim halachim. It's, it's, you know, it's quite common. At a fancy you do, you'll have a dish with hummus to dip in your bread, whatever, and that makes it, um, it has to be, um, b- Bishul Yisroel. What about the cooked, uh, beans, as in the chickpeas? He says, "Nechlk u'haposkim," and it depends where and when, if it is indeed olah sh'luchim halachim. So as I say, my, my inclination is more that it is olah sh'luchim halachim. Now, just before, before you people go away with it, it's absolutely also to have canned chickpeas without, without a Bishul Yisroel. I just wanna add that my late Rebbe of, of, of Henoch Padver, zichrono lebrokha, was the rabbi here in London, and he published... Actually, this is in his Sefer Cheshan Va'efod. They're going-- We're going back sixty, sixty years

32:30 ago, and canned, canned beetroot, et cetera. And he was, he was mekul. It's not a problem of Bishul Akum. One of the things is why is canned-- Canned foods are not cooked in a r- r- regular way. So the halakha is that smoked s- smoked fish, for example, is not a problem. Mamash is not included in Bishul Akum. What about steamed? So this is a dis- debate, whether steamed is the same as, as, as, as smoked, or steamed is like cooked. Then it goes a bit further. Stuff in the cans is cooked by steam. So, well, no, it's steamed. No, it's cooked. It's actually cooked. It's cooked. They're heated by steam, so it's not a clear hat. Then he throws in another hat, and that is that when it comes to bread, we have a clear difference between bread made, made by a private individual, and that's called pas nogri. And then we have bread produced by a baker, a commercial, um, you know, production, and that's called pas palti. And the halakha is that certainly when pas Yisroel is not readily available, so then you're allowed to buy bread. Of course, the ingredients are perfectly kosher. You're allowed to bread-- buy bread from a goyishe baker. I must say that Sidim generally didn't go for this. And when I was in Brunois, Yeshiva, some would go every morning to light the fire in the local Franprix bakery, so it should be pas Yisroel. But where this wasn't possible, people would rely on the French

34:11 baguette. That kind of bread is just made flour and water. No question of the grease for the ovens or anything, uh, for the tins. So m'nadin, there is a heta for pas palti. So Rav Padve wanted to-- He brings one of the Rishonim, uh, Aharon HaLevi, who says the same distinction between a private individual who bakes bread and a commercially baked bread. The same thing when it come to cooking. We're gonna differentiate between Bishul of a, of a balavos and a Bishul of a palti. So generally, that's not accepted, but he brought that as another, uh, factor to allow use of canned vegetables. So generally, if people ask me, "Canned vegetables, do they need to be Bishul Yisroel?" I would say it's certainly more mehudar that they should be part-- they should be Bishul Yisroel. Is there room to be mekul if it's not available to get, uh, Bishul Yisroel? Then there's room to be mekul, yes. All right. So much for the chickpeas. Let's move on. So here, someone asked me this week about the singing of the congregation along with the chazan when it comes to Hu Elokeinu and about when it comes to Atah Chonenu. Now, is it right or is it wrong? Is it proper or improper? So I said, "The first thing is it's, it was done by the Rebbe, therefore it's proper." And then we have to work out why. But that's the first thing. The Rebbe would encourage it. But the Rebbe was a say that when it

35:48 came to singing, it was only, um, taken further if the Rebbe would be motioning with his hands. That was Chad Gadya and so on. The Rebbe would be motioning with his hands, so to encourage. And it looks like we can say the Rebbe saw the need. I remember as a... Going back as a-- when a bocher, certainly as a child, we didn't sing Lecha Dodi. Lecha Dodi was, uh, it was chanted, uh, by , "..." And then it became, by the Rebbe, became, uh, a style of, of singing, and, uh, the Rebbe encouraged it. And so now at Chabad, Kibbutz, you don't hear the, um, uh, um, by, um, um, Lecha Dodi just chant. It's always a song. Yeah. Which song? I don't know. Whatever. But, um... So now, first of all, we have, is it appropriate bichatzot singing in shul? So we have here, this is Siman Tov kuf samuch, all the stuff about chezeh u'churban. And then it says, the Shulchan Aruch says, "Vanogu klal Yisroel to sing devarim teshuva is to sing praises to Hashem and along with wine, also a chazen." And then Mishnah Berurah adds- Ach be'beis hagnes l'golim mitzvah lezamer. It's a, it's a thing good to be-- to encourage on Yom Teruv that the tzibbur will, will sing in the davening. So that's a good thing. So now we're coming back to the questions about Atah Chonenu and Hu Elokeinu. So really davka here I have less problem... Not, not-- I don't have a problem with this. Um,

37:32 at one point I sent out the list of questions. I have a friend who's a dedicated expert in Nusach Ashkenaz, and he said when he was a boy, he, uh, he learned in the Yeshiva of Rav Hutner. And Rav Hutner wouldn't allow them to sing even Kel Odah because they want to hear the chazan. If you remember also going back four, forty years ago, Kel Odah was also said responsively. The chazan said a cha- a, a section, the tzibbur said back and forth. When it started, we started singing, it's just everyone sings it together. Fine. So I don't have a problem to sing Atah Chonenu together with the chazan because what's the-- chazan I ha- he has to be motzi me. But if I'm singing it, so I'm-- It's not-- That's not a problem. The problem might be that some people who are can't hear the chazan and they, and, and they can't sing along. That's where you could raise the question, how important is it for the tzibbur to hear Atah Chonenu? And the same thing, you can ask the question for, um, Hu Elokeinu. But again, the tzibbur has already said Hu Elokeinu. So the chazan sing Hu Elokeinu, and everyone is singing the song without the words, but they've already said the words. So it's not a-- But I don't see the concern if the tzibbur sing along. And even if you can't hear the chazan. Where, you know, where I do have a problem is when it comes to Moydim de-Rabbonim.

38:56 And this is chazan says, "Moidim Anaflach," and everybody starts saying, "Moidim Anaflach" and then with a, with a different nusach, with, with Borch Eladois. So nobody can hear the chazan because everyone's saying Moydim de-Rabbonim. Add to that the ke'ech that in many minhagim that the chazan doesn't even say it loud. When he, ah, wakes up, "Hato yuki lech al harachamav, eracham keli sahor chazen echo." Until then, he pushes it quiet. And perhaps it's the same thing. It comes Friday night. So, uh, Mogin Ovos. And so the chazan's finished Shmoneh Esreh and everyone starts saying Mogin Ovos. And the chazan, uh, everyone's-- So you can't hear the chazan. So the chazan's like, "Kela Odois adon ha-adon ha-sholom." Why does he start there? Perhaps because the Moydim start over there. With Moydim, so he also goes with Kela Od-- I don't know why. But actually, by the Rebbe, that wasn't to say that. By the Rebbe, the Rebbe said Mogin Ovos aloud from beginning to end. The tzibbur would say it perhaps quietly, but the Rebbe said it aloud. He didn't-- As far as I remember, he didn't stop. He said, "Keneshi mam voros," and then said Mogin Ovos straight, patiently. And he wanted to say, say it quietly. And actually, about Moydim, the Rebbe does mention, Sefer Minhagim, that it's wrong that the chazan just starts aloud from, uh, Hakadosh Baruch Hu, "Hato yuki lech al harachamav." He should say the whole thing aloud. Either tzibbur will say. So that's where I have more of a

40:27 problem. Now, the tzibbur are saying st- uh, things, and you can't hear the chazan, and he should be, and he should be heard. The only perhaps by Moydim you could say that tzibbur are saying the same concept. This is Moydim, and this is Moydim. Okay. Since we're just to finish off on this topic about the singing, um, in my siddur I have this note about, uh, um, "Moid la'shem kitov kein hallel." So the way it's meant to be s-s-s said is the chazan says, "Moid la'shem kitov," and the tzibbur respond, "Moid la'shem kitov kein hallel." Chazan says, "Yom Yisroel," and tzibbur respond, "Moid la'shem kitov." It's meant to be said responsively. And sometimes the chazan chooses a niggun, and everyone gets carried away with the niggun, and it's so exciting, and you can't even hear a word of the chazan. And so their whole responsive style is lost, which that's, uh... So some people say that Rebbe wasn't happy about it with the singing, and some people said that Rebbe encouraged the singing. And, um, yours truly suggests that it depends which type of n-niggun. If it's a kind of niggun which can a-a-allow a pause, and then the chazan says that piece aloud, and then between, then you sing it. That's, that's okay. If it's a kind of niggun which y- completely drowns out the chazan, so then you've missed out this part of the, the various features in Hallel, and this part is where it should be said responsively. So one should make

41:54 a point, um, of b-being able to hear the chazan. In a smaller minyan where you sh- you know, and the elder people, probably it's the least of-- not a big problem. When you have a bigger crowd or a y-younger crowd who are enjoying joining in the singing, that can be an issue, so you have to work it out. Okay, let's move on. So here's the following question: How important is it to say Kaddish after each of the Seforim in Tehillim? So what we have on the screen is from the Hayom Yom, um, Beis 8 Kislev. Um, and it talks about the Shabbos Mevorchim Tehillim. At early morning on Shabbos Mevorchim, come together to say Tehillim, and then to have learn a Ma'amoch Siddur for a sh- hour afterwards, and then to daven. Then it talks about the time of the farbrengen. And the last paragraph says, "After the entire Tehillim, say Kaddish Yatom. And if there's a chiyuv, a yoreh, tzara, or oval, rachmana lidtlan, then to say Kaddish Yatom after each sefer." So this is known stuff. The question here is that in a particular shul, there's someone who's saying Kaddish, not for a parent, but for a relative. Who doesn't have someone else to say Kaddish, so he's saying Kaddish. So he's coming to Tehillim, and he's saying Kaddish after each Sefer. Now, those who really work to the minute, so saying Kaddish after each Sefer slows down the process by about five minutes, and those five minutes means that Davening starts five

43:34 minutes later. So some people are very, uh, on the ball with this, and he says, "Why is he saying Kaddish? I don't have to have Kaddish every time. He's not a, he's not a, a technically a Hir." So this was his question. So just a little bit of history. How did this whole Tehillim Shabos Mevorchim come, come in? So apparently there was a Chassid, Chaim Dovid Lane. So his grandson, named after him, who Davens in, uh, seven seventy Montgomery, will always show you this is a t- letter to his Zayde. And where the Friediker Rebbe thanks him for this idea of Tehillim Shabos Mevorchim. And it was like this. The, the... As far as I heard, this is not in the letter. The, the Chernobyl Chassidim, Skverer, et cetera, they say Tehillim every Shabbos. Uh, every Shabbos morning they say the whole Tehillim. And he was a little bit perhaps jealous. This is around Tosfos Studies base, and he wanted at least this once a month we should have, we should also have this Minyan, and the Friediker Rebbe accepted this. But there's, um, one very significant difference, that by the Chernobyl Chassidim, everyone does it at their own pace. And the Rebbe, the Friediker Rebbe, insisted, "No, it has to be with the Tziyyur, with Kaddish and everything." What's the reason? It's not my business what was the reason, but that was, that was the Takana, possibly, uh, to, to galvanize it. It's gonna happen. So by having, having to have a Minyan... Sorry.

45:05 By having to have a, um... By having to... By instituting Kaddish, that means you have to have a Minyan. That means people have to come on time. Ah, so when there's a Hir, you know, this is in, uh, I'm sure in America, but in England for sure, people will do anything to make, to make a Minyan for a Kaddish. They feel, uh, very, very important. They won't come to Shul some would say. Well, they are Kaddish. Yes, I'm gonna go outside. So there's a certain kind of... Which is a beautiful thing, that people, if someone has a Hir, they'll help out. So if they know that there's a Hir who is saying Kaddish, so then they will make that business to be on Tehillim in time, so the Kaddish can be said. So I'm just seeing this as a strategy for the upkeep of this Minyan of, of saying Tehillim, is the Kaddish. And therefore, I answered this, this, uh, person asking the question. See the Kaddish between each Sefer, betw- after each Sefer as actually a, as a, as a means to make sure that your Minyan, you'll, you'll have a Minyan for it, for Tehillim. Not so easy for people to come, uh, you know, an hour and a half, two hours early. Uh, I, it's gonna take five minutes. Okay. So if there's, uh... So, so factor in, let's start Tehillim five minutes earlier, and then you'll have your, your, every- everyone should be happy. Be'ezras Hashem. Okay. So that was my,

46:24 uh, response to him about this Tehillim Shabos Mevorchim, about saying, um, Kaddish. I'm, I s- I see there's a number of points in the chat. Um, my brother is saying that in Brunois, this fire was lit once a week by a Yid, and that was because, um, because it stayed on a whole week. You didn't need to light it each time. Thank you. Um... So someone's pointing out that chestnuts are poisonous unless they're cooked or roasted through. But once they're, they're own, Ein Ol Al Shuch Malach. That's why it's okay. There is a Minig, right, for the Shliach Tziyyur only says the first three, uh, words, I guess I've worded him, waits and, uh, waits and then says the rest aloud. Um, okay. Let's move on. So what's our next question? You go Mirzoyim and you stop a Yid, and amazing, he puts on Tefillin. He asks to put on Tefillin, he's ready to put on Tefillin, and you say Shema with him. Shema happens to be part of Torah. Do you also have to say with him Birkat Torah? That matter, I've heard this question from Shlichim. They're giving a Shiur. Do they have to start making Birkat Torah? You know, gentlemen, uh, ladies and gentlemen, whatever, let's make Birkat Torah before we start the Shiur. I don't know how often that happens. But okay. So here's the question. A person puts on Tefillin, do you have to, um, say Birka-- And you want to say Shema, do you have to say Birkat Torah?

48:10 So now let's hear. Let's see. This is Shekanaroch Simen, uh, Mimzayin. But here is, if you didn't say Birkat Torah in the morning, and you said Avos Olam. Now, Avos Olam, if you think about the words, it's, it's celebrating the fact that we have the Torah. So Avos Olam can substitute for Birkat Torah. But there, there's a one caveat. If you learn Torah right after Avos Olam without interrupting with other stuff, then Avos Olam is a substitute for Birkat Torah. Then, the N'ziv Ches, the Mechaber says, yes, the stopping, there's a question whether Krias Shema, which is said right after Avos Olam, whether that qualifies as Limud HaTorah. Because you could say, as the Mishnah says, you could say that Krias Shema is more like a Tefillah. You're not saying Krias Shema because you're learning, you're saying it because of the Mitzvah. And therefore, there's a d- there's a question. It's not clear whether Krias Shema said in, as a Mitzvah of Krias Shema, whether that would qualify as Limud HaTorah to warrant Birkat Torah. And therefore, coming back to our question, you have this person putting on Tefillin. Do you have to... Is, is doing you a favor giving you thirty-five seconds. Do you have to also schlep him for another couple of minutes to say Birkat Torah? Yes, Al Mal Ismer to say you're saying Shema. And for Shema alone, you don't need to say Birkat Torah. The Mivtzoim cards, which they have for putting on Tefillin with people, generally do not have

49:53 Birkat Torah. I have seen some who do have, but that's more the minority. Generally, these cards are made just with Shema, Tilavesh Alecha, whatever. Um, some have oth-other phrases added, but that's another discussion. Okay. Let's go on to question number eight. No? Eight?No? No, no, no. Did I skip something? Yeah, no, question number eight about children. So, children who are coming to a day camp, and they are coming from non-frum homes, and they bring their own food, which really is something which is... I think should be corrected, and there's an opportunity that kids who are coming to your camp should have kosher food. At least then they're eating kosher. Why should they be bringing sandwiches from home? It's on sensitive to prepare the sandwiches, but an opportunity. But also, here's the question, the children are having their sandwiches or whatever food they have. Laav Da'as kids kosher, do you make a bracha then? So this, this question, if someone is eating not kosher food, do they make a bracha or not? So this is a machloket of the Rambam, the Raavid. The Rambam says on not kosher food, you don't, don't make a bracha. The Raavid says it's two separate things. But, but the bracha is to thank Hashem for giving us, uh, you know, f-food, nourishing food, and, um, kosher is a separate thing. And now there is a... In the Piskei Dinim of Semach Tzedek, he talks about this, and he seems to be more inclined to the Raavid who says you

51:38 do make a bracha. I've written about this a few years ago, and it's published in the Sivim L'Daat volume three, that my theory that this was relevant for the Semach Tzedek in the context of the cantonists. You had the Jewish soldiers who were drafted into the Russian army, and they would be drafted at a very young age, seven years or eight years old, and they were sometimes twenty-five years in the Russian military, and there was no chance of those children to get kosher food. But to say that they can live their whole, those twenty-five years without, you know, just on vegetables, it probably wasn't something realistic. And so to say that they can't make a bracha, so then you're-- That's that little bit of Yiddishkite they're also losing. So Semach Tzedek has noted that they can say a bracha, and that's what I also said, that you don't know what the kids are having their sandwiches. But even in the, in, in the event they tackle not kosher food, so but... And, and they're under bar mitzvah in any case, so to encourage them to say brachos regardless. Right. What we have now is about fast, um, about on a fast day, and you don't have a minyan who are fasting. That's a very common thing. As I said, people will come to volunteer to help out a minyan, and yet they may not bother fasting on a fast day, not because of illness, just they're not, they're not up to that. So now, here

53:03 you have on Siman Tov of Samech Vav, I think it is. You see, Vegimal. And the, the Shulchan Aruch says you cannot say Aneinu. A thousand cannot say Aneinu as a twentieth bracha. The nineteen brachos, and then Aneinu is said before between Goel Yisroel and Refaenu. So then it's an extra bracha. That's only if there are ten people are fasting. Even if there's not ten people are in shul, even if they are in town, you cannot say Aneinu. And that would also be an impact on the minyan of Kriyas HaTorah. So the Shulchan Aruch says you have to have ten people are fasting. Now, in the Shari Teshuvah, which is on the margin of the Shulchan Aruch and Mishnah Berurah, et cetera, they bring from later meforshim who say that's true if it's a voluntary fast. It's... The, the community have put together a fast because of whatever, uh, they're worried. So that kind of fast, which is not, uh, set in the calendar, that fast, if there's no, no ten people, even if you have a ro'i, but the miut who aren't fasting don't make up the minyan. But if the fast, which are the four fasts, five fasts, which are ins-instituted, Dirri Kavula, Tisha B'Av, Shiv'as HaYom, Fast of Esther, Fast of Mordechai. So these fasts are mentioned in Sefer, in, uh, in, in Navi, in Malachi somewhere. So those fasts, even if they aren't, um, the quorum of people fasting, and still he says even if there's six or seven are fasting

54:36 and the others aren't because they're not, not well, so then you can, um, then you can still say Aneinu. So here we have the Shulchan Aruch says you need to have ten in order to say Aneinu, the ten fasters. The meforshim say seven, six or seven is also good enough. The others who are unwell. And here's the question. In our setting, which we're talking about, the people who are making up your minyan, it's not they are unwell. They're not, are not fasting because they're not well. They're just not fasting because they don't-- they're not tuned in for that kind of stuff. So do they... Are they counted for your minyan? So, um, the-- There's a Sefer, Tzit Zelig Azer. It looks like an Eretz Yisrael going back fifty years ago. This, what I'm describing, was a common thing. And he says, "Even if they're not fasting because they are not tuned in, you can also count them for your, for your minyan." Um, what we have at the bottom here is from Sefer Minhagim. Semach Tzedek. There's a conversation with Semach Tzedek, and I think it was Rabbi Dobrovner. It was a time when there was a, a plague in Russia. And Rabbi Semach Tzedek writes to his son, who was Rabbi Son of Nechemya, tells him he mustn't fast. Tisha B'Av, he mustn't fast. And talks about what about Aneinu and what about, um, and, and Kriyas HaTorah. Semach Tzedek says that even if there are three people who are fasting- Then you can

56:06 also say Aneinu if they're Dalet Soines. So this is the same idea. If there's three people are fast. Al Kalponi, there's another seven who have eaten in small amounts. So he doesn't, um, so he do- he doesn't dismiss it totally. He doesn't say that three are enough. He says three are fasting, and the other seven who have-- who are also fasting, but they're eating small amounts. So that does remain a question. Could you say Aneinu when you don't have, um, Rov Minyan who are fasting or even... So that, that does remain a question whether you could. And the, uh, Etzef would be perhaps not to say Aneinu, Sofek Brachos Lehakot. And instead to incorporate it in Shemoneh Tefila as we do, uh, when we're davening BeYachad. Okay. Uh, we have one more question, and that is going back to our discussion about, if you remember, there was a fellow who was sitting at a narrow table, and he shoved his plate, uh, inadvertently, and there was a tall glass goblet belonging to his neighbor, which contained wine, and it got knocked over. The wine spilt on the neighbor's trousers. And then the question is, does our, uh, Shoel have to pay for the cleaning of the trousers? And we discussed that about three weeks ago, and I brought in the concept of Groma and Groma BeNezokin, that, that if it's Beshoyegig and Gro-Groma Yafotu, Iru Midina Shemayim. So I'd give this year in the, uh, Yeshiva Ketana here by us, and one very talented Bochur,

57:59 amazing knowledge. He's fifteen years old. Obviously, your DS are amazing. And he says, "No, no, no, it's not Groma. This is not Groma." And he came back to me, uh, this Sunday. It's not Groma. Groma is when, let's say, you open a window, and then the f- the wind blows the flame and sets something alight. Something like that. You put a fire, and the fire alone wouldn't have, um, caused the damage, but the wind came and made the damage. That's called Groma. That you have added a factor, but there's another factor beyond yourself. That's the concept of Groma BeNezokin. But here, you pushed, you pushed, and this pushed another thing, and that another thing, another thing. That's called Koach-- Koi Chai and Koach Koich. Your energy and your energy pushed another thing. So it's, it's, uh, it's... So now, when you have this... Th-this is discussed in the Mishnah. We have the case of the person who's described in the Torah. A person has entered a forest and is chopping wood. That the-- So it says the Barzel flew... What happened exactly? Is it that the ax head flew off the han- the etz of the handle? It flew away, and the ax head flew and caused a, um, a loss of life. Or is it, no, you're ha- you're hacking, you're, you're, um, knocking with the ax on the wood, and then you-- the wood, a piece of wood was splintered away, and the impact, it flew. The piece of wood flew, and that

59:49 was the what, what-- that was the what kil-killed, killed the person. Machloket. So one is Koich Koich. You're swinging the ax, and the ax head flies away. When you are hitting a, a pie- a, a tree and a piece of wood flies away, that's Koach Koich. This is Machloket BeYudochachomin, whether the person has to go to Ir Miklot in the latter case. Machloket. So here we see that Koach Koich is less... You're less liable for Koach Koich than Koich. So the Rambam and others hold that Koach Koich is, apart from Ir Miklot, you're fully liable for Koach Koich. And you can see here from the Piskei, Piskei Choshen, even Koach Koich would also be liable. So that is the shitah of the Rambam, that Koach Koich. And therefore, you pushed the plate, and the plate pushed the goblet, and the goblet just spilt. You can call that Koach Koich, but you can say, according to the Rambam, you're still liable. Whereas the Ritvo, as you can see on the screen, the Ritvo takes a different view, and he holds that the same mitigation of Koach Koich, which is in Ir Miklot also, is in Nezokin also, then you wouldn't be liable in the case of Koach Koich. So really, bottom line remains that Koach Koich is a Machloket of the Shoinim, whether you are liable or not. And therefore, yeah, it would be more correct to offer to repay-- to pay for the, the cleaning. Um, if you don't, you can always rely on, so

1:01:42 there is something to rely upon. Um, I'm just really, um, happy to share this with you. First of all, to get things right, but also the fact that the Bochur comes up with such a clarity, um, I really is very impressed, and I wanted to share it with you. With this, I'll wish you a, a good Shabbos and Chazoin, which would be All to the good.