עקב תשפ״ו

00:03 Shalom Aleichem to all you all, and thank you for joining us today. I happen to be in Kanas royal in upper st- upstate New York. I cover the Yarchi Cala, um, which is m-made for the last, I don't know how many years, fifty years perhaps, in the honor of the Rebbe's father's Yahrtzeit, which is next week, Chof Chof Chof. And so there's, um, many Rabbonim here, Rosh Yeshivas, and I've already joined in some Shiurim. And I took out a few minutes to join with you not to be a mevatel the krias of, uh, the weekly shiur. And so let's go straight into our first shailah. And that is, someone asks about when you do shnai mikra v'echad targum, do you have to say the trop once or both times? So first of all, you're probably mekayem shnai mikra even without trop. What, what is the reason for shnai mikra? Um, the pashtis is to be familiarized, to familiarize yourself with the, uh, Torah, and certainly the trop is, helps to this. And, uh, okay, so now it's not, so it's not mefurush, although Rebbe doesn't say you have to say it with trop b'chlal. What you do have on the screen is, first of all, from, I found this in Kaf HaChaim, and he sends this to the, be-be-- to Magzid Brocha. From the Chiddush, there's a few Seforim. Al Cheydah HaShulchan Aruch. Most perhaps the first one was the Birkei Yosef, and then he's got Magzid Brocha, Toisdus Brocha, and the new edition has

01:49 them all together, siman by siman. So here's the lashon of the Magzid Brocha, siman reish peh heh. That's the chutz shabbos after Krias Hatorah has the siman about shnai mikra v'echad targum. "Kol kvel dano tzorich lezo," is like a lashon, uh, pasuk. "Danio tzorich lezo heb mikra b'krias ha-mikra b'neginas ha'taymim b'sholem. V'shebipnim," he should be reading the shnai mikra with the trop. "U'kach shomaynu sh'ho ya mazir me'uid harav hachosid b'me sha haKohen" zecherain, uh, whatever. Me'ir fis, probably from Fez in, in, uh, let talmidov, that he would say when she yizaru b'krias shnai mikra v'echad targum. When you do shnai mikra v'echad targum, likris ha-mikra to when you should read the mikra. Chol sheyeshni b'neison tam l'shavach. It's like poetic. He's taking from, uh, Isav ve'heter, uh, neison tam l'shavach, that when you give the trop, it is also adding to the quality of your learning. Now, you have the-- there are different opinions in history. At what point, point does the trop come in? And the derech of Al Pi Kabbalah is tanto, which is taymim n'kudus tagin osiys halacha l'Moshe miSinai. So as far as we're concerned, the trop is also is n-ni-nitnu l'Moshe miSinai. So it's, it's part of, it's in, in, in, in indigenous part of Torah, and therefore one should be saying the trop wherever if you can. You should, if you know how, if you know trop, you should be ma'avere sedra with trop. Uh, the violence bechaling, you know, m'zarah zein the minyan for shnai mikra. I have

03:43 a cousin, I came to him in, this is in Etz Ro. I come to him on sh- Friday afternoon. He's sitting, he's ma'avere sedra. He says, and one time he went in yefidis, it was about fifteen. And the Rebbe said that without him asking, the Rebbe said, "This man's on, uh, you should be, you should be ma'avere sedra on Friday afternoon." So from then on, he's chayav l'ya'ave. I've told this once before perhaps, but, uh, he's make sure to be ma'avere sedra on Friday afternoon. Now, I want to share with you also, ki m'doaseh le'yodon, you have in the Reshimas HaYemin. And it has here the Fredyker Rebbe tells the Rebbe, and the Rebbe writes this down. "Ki sh'shomu oise ma'avere sedra." The Fredyker Rebbe is talking about his father, father, the Rebbe Rashab. When you heard him be ma'avere sedra, "Ho ya nishma ke'ilu ish poni legawri mikola asokim hu." He gave you the impression that he's got no worries on his head, totally free from any pressures. "Ve'ein lo yeled d'var aseh." He was totally in this and, uh, no, no, no pressure for anything else. "L'fomim ho ya mesayim b'Shabbos Kodesh." Sometimes he didn't finish the ma'avere sedra on the Friday because in the indulgent way which he was en-enjoying the ma'avere sedra, ke'ilu, he has no worries, but sometimes he ran out of time. So then he would finish off ma'avere sedra on Shabbos. "Keho ya mafsik becha zor pasuk hashavua," which he started before Shabbos. But he wouldn't be mafsik

05:10 be'em tzar pasuk. "L'fomim," he says, "he would start on yom he mesayim b'Shabbos Kodesh," and he finishes off. Why did he stop? Hot nit gehat ken koach. He was so, so much energy into the ma'avere sedra that he had nit gehat ken koach to continue, so he ran out of koach. Um, so just tells us the, how much, uh, koach he invested in the ma'avere sedra zein. Uh, mezok tadach sam soifer that when he was ma'avere sedra, he would also, um, have an opportunity to reflect on the sedra, and many of the chidushim which he was mechadesh in, uh, were, were, kind of, uh, came to mind during ma'avere sedra. There's a different way of learning things step by step, and there's another way of kind of getting the bigger picture. Ma'avere sedra is the opportunity of seeing the, the bigger picture. Okay, now we'll go on to the next question. So someone asks me about the lashon If you forgot to say Yaaleh veYavo. So the rule is in Shemoneh Esreh, if you forgot to say Yaaleh veYavo the night of Rosh Chodesh, and that's true for the first night and the second night, if you forgot to say Yaaleh veYavo at Ma'ariv, so then you do not have to repeat the Shemoneh Esreh. Whereas if it's during the day, you forgot Yaaleh veYavo, Shema, Shachar, and Mincha, you would have to repeat. So here is you have in the Tehillas Hashem Siddur, and perhaps this should be, uh, I've said this before. The

06:40 Tehillas Hashem Siddur was a copy of a siddur called Siddur Avodah published in Vilna, tof reish ein alef. It was published by a local printer, published also in other neschois. And, uh, part of his-- their, their mandate, their mission was to make a siddur which would be easy for chinuch, for ch- for children to keep up with. And they also inserted sections of halacha. So some sections of halacha they took from Alter Rebbe's siddur, Nevo the same siddur harav, sometimes from the Alter Rebbe's Shulchan Aruch. Unfortunately, we do not have Hilchos Rosh Chodesh in the Alter Rebbe's Shulchan Aruch. And so here they take from the Derech HaChaim from Rabbi Akiva Eger. So let's read the words. He says, "Shochach leimar b'Rosh Chodesh Yaaleh veYavo b'Aravis." If you forgot to say Yaaleh veYavo at Ma'ariv, aphilu b'lil sheini shel Rosh Chodesh, even the second night, ein tzorech la'azor. You do not have to repeat. Nu, so now you see this loshon, ein tzorech la'azor. So the fellow who asked me the shailah, why no siddur she'id, he says this, "Ein tzorech la'azor. Which means I don't have to repeat. But if I want, perhaps I can choose to repeat. So can't I..." So here's his question. And I said that, I said to him, "You can do it tefillas nedavah." Now, he says, "No, I'm in middle of Ma'ariv. And I realize that I forgot to say Yaaleh veYavo. Am I allowed to go back to it and say?" He says, "Ein tzorech la'azor. Ein

08:08 tzorech la'azor means you're not mechuyav, but you can if you want." That's how he was reading. So it's a diyuk in the loshon of ein tzorech of the Derech HaChaim. So we'll come back to the diyuk in a moment, but let's take a look at the halacha the way it is in Shulchan Aruch. You can see here, tof kof beis. It says, "Im she'ya, um, Yaaleh veYavo. And says the Mechaber, v'im lo amora b'Aravis, ein mechazir in eser." And then it goes on, and he says, "Ofeh eizeh mochen she nisker, ein yochezer." It's clear that HaMor says, "Ein yochezer." If you mention-- remembered your omission in middle of Shemoneh Esreh, middle of Shem Shalom, ein yochezer. And he gives us a cross-reference to siman reish tzadik daled. And that's obviously the halachos of Atacheinu Tanu, which is another one of those things which are included in Shemoneh Esreh. But if you forgot, you do not have to repeat the Shemoneh Esreh. So we're looking at siman reish tzadik daled. The Mechaber, V'mochen she'omro she'ein yochezer lehispalel, where you don't ha-- we're told you don't repeat the Shemoneh Esreh. Here it doesn't ein tzorech, ein yochezer. Mi yodea k'she'siyem habrachah, ein leilazer, aph apish sheleposach b'bracha shela'achneiah. Even if you haven't started Ma'ariv, you finish, hamach shas nosah v'siyim, oh, you can't go back. V'mochen she'omro she'ein yochezer, im lo tzelach me'al atzmo leilazer, im siyem tefilloso rashai. Sorry, I, I, I mixed up. If he's, if, if, if chen ha'dos, he finished, uh, the bracha,

09:44 he can't go back. If he finished off Shemoneh Esreh, im siyem tefilloso, you can repeat the Shemoneh Esreh. Af al pi adain lo siyem tefilloso, you're middle of Shemoneh Esreh, you're in the middle of Atacheinu Tanu, ein rashai la'azor. You wouldn't be allowed to go back. So it's clear, although in Hilchos Rosh Chodesh, it's not so clear that he's not allowed to go back, but this is clear on the cr-- the, in the cross-reference in Dinav Yaaleh veYavo. Um, and this is reish tzadik daled, Baruch Hashem, we have in the Alter Rebbe's Shulchan Aruch, where he says, um, af al pi siyem tefilloso, you can go back to bet azat tefillas nedavah. And here he says clearly, but aph im reitz lech me'al atzmo. You're not allowed to go back. In middle of the davening, you're not allowed to because it was a bracha she'eino tzrich. The repetition wouldn't be a repetition she'eino tzrich. So it's very clear. Now, just to finish off, so what do we do with the loshon of ein tzorech? So I, in the siddur, I have, uh, the Alter Rebbe talks about somewhere, um, I, I don't have... It, it's in some in Birchas HaSha-- in, in the halachos of, um, of sh- of Birchas Hashachar. It says before brachos. In my siddur, it's page yud zayin and the Ohr HaChaim sixty-five. And I have a list there perhaps of eight places where you have the loshon ein tzorech. And it's clearly, it doesn't mean ein tzorech that you don't

11:18 have to, but it means you're not allowed to. Because if you don't have to say a bracha, to say it, uh, and where it's not warranted could be a bracha l'vat-- a bracha she'eino tzrich at least. And my hunch was there that in Yiddish, you say, yeah, I'll say medaf ha'zeini ton. In Yiddish, when you say medaf ha'zeini ton, it doesn't mean only that you don't have to do it. It means it's not appropriate, you shouldn't do so. So therefore, when they, and the Derech HaChaim also spoke in Yiddish. So when he wrote ein tzorech la'azor, he actually meant to say, um, it's not the right thing to. Medaf ha'zeini ton. It's a mild, um, ex-expression of saying it's not allowed. It's, it's saying it's inappropriate to say it. Okay, um, let's move on. A couple of questions here. Right. So- And someone's pointing out on Rosh Chodesh, if you forgot the Ya'aleh Veyavoh in Shacharis, if you've already davened Mussaf, then you do not have to repeat the Shemoneh Esreh of Shacharis. That is true. Right. Let's move on. Uh, tefillas nedavah would not be appropriate on, on the Shabbos. Very well. Okay, let's move on to our next question. And here is, in a particular community, and they have a kiddush every Shabbos, and they are... I've forgotten where the shailah was from, but nowadays, many, uh, the broader community are very conscientious about pres- saving the world from too much waste. And so the union of disposable dishes has become very, uh,

13:01 un-PC. In Memeris, so they have the Our Ladies, uh, um, Guild. They set up the kiddush, and afterwards, they want to wash up and put everything tidily away, which would be very nice, bal batish. The problem is, it's Shabbos. Are you allowed to tidy up the kiddush and wash the dishes and, and, and put them in their, in their places? Otherwise, it means they'll have to come back on Motza'i Shabbos or on Sunday. So is that, is that legitimate to-- for them to, or is it not, not okay? So basically, I said it's not okay. Uh, and here we have from the Shmiras Shabbos KeHilchoso. The reference is, is Peh Chof Ches, um, Sif Peh Tes. We're talking about not melacha, but tircha. Um, it says, uh, even less... Oh, see, he writes the following. Something which is not a melacha, not even d'oraisa, and it's not an effort. Now, he adds another point. If it's the kind of thing you normally do when you're finished, then you're allowed to do so on Shabbos, even though you're gonna have, have benefit for Sha- for, for afterwards. So when you finish Shabbos lunch, you are allowed to put the leftovers back in the fridge. Why are you putting it back in the fridge? 'Cause it says in the, uh, it says in the Zohar, "Shabbos b'nameh mitbachin kul ha-yamin." That the whole week's food is the leftovers of Shabbos. Yeah, I'm just... That's just a English joke. Al kol pim. So, uh, you have here that

14:31 it's, uh, it's, it's normal. You finish off eating, you put away the, the, the, the food. That's, that's okay. And therefore, he goes further, that to take the dishes which are being used, and to leave-- if you leave them, like, then the shons, the traces of shons will become dry and become hardened. It's gonna be much harder to clean the dishes after Shabbos. So you are allowed to take the dishes and soak them in water. And this way, the l-level of s- of softness that she has will remain one. But if already they become hardened, it's been left for a co- an hour or two, so you wouldn't be allowed to soak them on Shabbos because the soaking on Shabbos is to make life easier on Motza'i Shabbos. So an effort which is, uh, to do something on Shabbos, not just to preserve the present, but to make it better for Motza'i Shabbos, that's not allowed. Now, that doesn't directly relate to our question, but certainly, he, he, he, uh, describes it as she'ein bazuy yosem meshum tircha. It's a simple act. You finish, you put it away. Washing dishes, uh, is, I understand even for women, is considered a tircha. It's, it's, uh, it takes time. It's a effort. And therefore, it's clearly it would not be included in this heter. They say it wouldn't be allowed. And in the bottom, I have here also from the Shmiras Shabbos KeHilchoso. This is, you, you've, you're, uh, making a simcha. You're making a Shalom Zachar.

16:04 You're making a, uh, Sheva Berachos in a hall. And now, Baruch Hashem, Baruch atah B'vreichecha, Baruch atah b'tzeisecha. And now, the, the simcha is everyone's gone. Now, you clear up. So are you allowed to s- to, to tidy up, uh, to some level? Maybe possibly you can. But to make it a whole back, back to where you found it, that wouldn't be okay. If you need the pl-- If someone needs a space on Shabbos, that's a different story. But to start, um, by, by putting it back the way it was before Shabbos is wouldn't be allowed, um, because of hachanos Shabbos mikadesh lecho. So that's the same thing here with the, uh, washing of the dishes. That would be a tircha, and it wouldn't be legitimate to, to wash up the dishes when they're not needed for the same day. Let's move on to the next question. So here, we're finding Geman is, uh... Um, so I don't have a slide on this one. So he is a, a Talmid Chacham, and he's with his-- he, he was in shul with his little girl, and she needed some kind of attention. And so he took her out, and then by the time he finished dealing with her, her issues, he came back, and in shul, they were already finished Mussaf, about to daven Mincha. And so he had the dilemma, do you do Mussaf or Mincha? And being a Talmid Chacham, he knew that he can daven, he can daven Mu- M- Mincha now, and

17:38 he'll daven Mussaf later. That's what he did. Okay. That's not our discussion. He asked then that in, in, um, in Mussaf, and it said in, in the beracha, uh, uh, of, uh, mishbir et himself, Mekadesh Hashabbos. So Friday night, we have, um, uh, Veyanuchu voi Yisroel Mekadesh Shemecha. And in Shabbos morning, it's Veyanuchu voi Yisroel Mekadesh Shemecha. And Shabbos Mincha is Veyanuchu vam. So now he's davening Musaf after Mincha. So he's asking, if such a thing arises again, should he say at M-at M-Musaf, after Mincha, should he say, "Veyanu chovoy," because that's the way it's written in the Siddur, or should he say, "Veyanu chovom," because it's after Mincha? So at f- my first reaction was it was like, like the boy who's davening Sh-Shacharis on Friday after Chatzos, and he's asking, "Do I skip Tachana because it's after Chatzos?" But, uh, more serious level, actually, there's a whole of the Rebbe in the Machzor on, at Ne'ilah. And the Rebbe questions whether if you keep a workout on Shabbos, do you say, "Veyanu chovom," or do you say, "Veyanu chu, uh, voy?" And the Rebbe says he's more noted to say, um, vom, sheh hi le'achar Mincha. So the Rebbe is... And it's interesting how the Rebbe is so, um, so, uh, cautious to introduce a new Gersa. He says, "You can't find it." Eventually, someone does give him a reference. So there, there it says, sheh hi le'achar Mincha. So in Seforim, perhaps you should be saying, or you can say, sheh hi

19:36 le'achar Mincha, that Ne'ilah is standard after Mincha. Here, it's not standard. It's just B'mikra, as they say. Therefore, I don't think it's a proof, and I would be more noted to say, um, we have the approach, Meda- Mizoch be Seshet and Siddur. You follow what's written in the Siddur, and the Malachim all sorted out that the Musaf really belonged before Mincha. I have my cue for this. And with the Maase, with the Feder Rebbe, when there was a question of Yom Tov was on Friday, and the question was by, by invention. They had a Fabrengen going in from Yom Tov into Shabbos. And can you say, let's say, and then say, Yaale veyove? Or should you say perhaps Yaale veyove for the Friday, and then you say for the Shabbos. And then Zoch-- And the Rebbe answered, the Feder Rebbe answered, Mizoch be Seshet and Siddur. Follow what's written in the Siddur, and the Malachim will sort it out. So I'm using that, uh, a-approach here also. You know, Mizoch be Seshet is a certain Kabbalah Sefer. That's what a Siddur is all about, a Kabbalah Sefer. You know, say what's Seshet in Siddur. Um, right. Now, I'm going on to my question number five. So no one asked me the question, but I noticed in a particular Minyan that the Baal Koreh, who is a very good Baal Koreh, he was standing and not holding the Etz Chaim. Generally, the meaning is that the Baal Kore-- By the Aliyot HaTorah holds the Sefer Torah

21:04 with o-with his right hand. During the Broches, you hold it in both hands. And then during Krias HaTorah, you hold it with the right hand. The Baal Koreh is on the other side with the whole be holding either with the right hand or the left hand. L'poel, I'm gonna tell you, I looked around, and if someone's gonna tell me that they found somewhere, I'm, I'll be grateful and I'll share it. Bishmo, Ishloi, Bishmo, whatever they prefer. I could not find that it says that the Baal Koreh has to hold the Sefer Torah, Bashas Krias HaTorah. But now let's take a look about what about the ones Aliyot HaTorah. So here we have the Shulchan Aruch and the Hidдим of Krias HaTorah, Siman kuf lamed tes. So let's read inside. Says the Mechaber, "HaKoreh V'Torah Tzorich Lechez B'Sefer Torah B'Shaas Habrachah." When you're reading the Torah, you should be holding the Sefer Torah when you're saying the Bracha. And this, the Rama adds, "V'Somchum Min Hagze," we have a basis for this, a support, when it was in the context of Yeshua, and he says to the Bnei Yisrael, "Layomush Sefer HaTorah Hazeh Mipichah." I don't remember who said it to whom. "Layomush Sefer HaTorah Hazeh Mipichah." That the words of Torah should not budge, should not move away from your mouth. "Chazak V'Amats," you should be strong and courageous. So what's the posse got to do with this? My understanding is he's saying the holding on the Sefer Torah, that's the Chazak. Chazak V'Amats, to

22:33 hold, to hold firm the Sefer Torah. Now, so that's where it comes from, this union of holding the Sefer Torah. But then let's be Midayek. The Mechaber, the Shulchan Aruch says, "Lechez B'Sefer Torah B'Shaas Bracha." It means that the same time you say the Bracha, you should be holding the Sefer Torah. Doesn't mean you have to hold it the whole time. And why is that, B'Shaas Habrachah? Well, very simple. We have many mitzvahs, and we have a m-we, we have a practice, a seder, that the thing, the article upon which you make the Bracha, you hold in your hand. So you're making a Bracha on the lulav. There's a whole Parasha there, holding the etz this way, that way. But when you make a Bracha on something, you hold it in your hand. Um, my colleague of mine, Rabbi Oberlander, once wrote that the fact that we look at the Sukkah, the S'chach, when we say the Bracha, Leshevah Sukkah, is also in the same vein. You can't hold the S'chach, but there's a kinda to connect with it as well as you can. Therefore, when you make the Bracha, B'Shaas Habrachah, then you have to hold the Sefer Torah. But who says you have to hold it, uh, for the rest of the time? And if you're not... Now, bear in mind also, I don't know whether the Mechaber had Sefer Torah like we have or like the Sefardim. Sefardim have got the Sefer Torah in these large, uh, cases, and you don't have

23:57 to. It stands firmly, and it's safe. It's standing vertically, and you just follow the, the text. And so there's no need to hold it the whole time. And possibly, therefore, it's only B'Shaas Habrachah. Even the Kaf HaChaim, he has a whole thing about Kab- Kabbalah with Shem Eyeh, Ekhyeh, and with, uh, Gematrias, a wh-whole thing about the holding the Sefer Torah. Again, this is all said about B'Shaas, um, Birkat HaTorah. Just one last thing. In the Sefer HaMinhagim, Chabad Minhagim has that the Feder-- That the... Something about holding the Sefer Torah, um, with a Tallis. And it's instead of bec-- Out of respect for the Sefer Torah, to hold it not directly with your hands, but to hold it with a Tallis. And the Rebbe in HaOrah says, "But, uh, the only one, the only person he saw who did this was the Feder Rebbe." Once a year, the Rebbe was called up to the Torah together with the Feder Rebbe. So the Rebbe himself held the Sefer Torah without a Tallis, and he was born. Vaguely remember the Rebbe's res-explaining, since sometimes she's Aliyot HaTorah not wearing a Tallis, and there, of course, he has to hold it with his hands. Therefore, leplog, he always holds the Sefer Torah with his hands. Now, on, on Simchas Torah, the Gabai would announce, "Yaamei," then you say the Fredike Rebbe's name, Ben, the Rebbe Rashab's name. And then the Yaamei, the Rebbe's name. This time, they called the Rebbe by name, Ben, his father's name. And

25:33 so that was an event where the Fredike Rebbe was kivyochol present. For that Aliyah, the Rebbe would hold the Sefer Torah with the tallis because the Fredike Rebbe is holding with the tallis. Say, that's a kol pore v'da asachtum, that was the explanation, uh, why the Rebbe did this hanhaga. Let's go on to a totally different topic, and that is many of you are-- I'm sure have heard this idea not to wear open-back shoes on Shabbos in the street. And so this we have in Siman Shin Alef. Siman Shin Alef talks about wearing clothes and carrying. So here we have, uh, you can see it on the screen. You have something called pantinish. So pantinish is apparently that's how they, uh, those who translate it because it's a kind of open-back clog shoe. So Gory Shita says that you are allowed to wear them on Shabbos, even though they can slip off easily, since the foot f-fits into the leather well, that you don't have to worry that they'll slip off totally. There are places where they know you to, uh, be more particular not to wear them on Shabbos. And if it did, you don't have to take them off. Okay. So what is the... So the, uh, the Shoya or Shoyales sent me a picture of the, the type of shoe she's asking about, which is helpful. So according to the stricter opinion in Shulchan Aruch, we shouldn't be wearing such a open-back shoe. And there seems to be the concern is that

27:20 it may-- might slip off. And what will happen if it slips off? The next thing is you'll carry it in your hand. You'll carry it home. You'll walk barefoot, holding the sandal, the, uh, the, the croc, whatever it may be, in your hand. Since that is the understanding of the Chumra. So now you have on the screen, you have from the Piskei Teshuvas, a, um, a Siman also, uh, in that, that place in Siman Shin, Siman Shin Alef. He says, "Ubizmanenu nowadays, ein derech bnei adam boleches yachaf bircheiv." It's not normal for people to walk barefoot, mamesh, in the street. And if even if it falls off, you never seen that someone's shoes falls off, or he picks it up and starts walking with it. Very, very un-un-unlikely. Therefore, because the lifestyle has been changed, you can see pictures from pre-war Europe. You see the poverty, uh, and sometimes you see people walking around either mamesh barefoot or their feet are wrapped around with, with, uh, newspapers. They just-- they possibly couldn't afford shoes. Baruch Hashem, nowadays, this kind of poverty we do not see. And, uh, therefore, therefore, there's no hashash that you'll carry your shoe home. And as a result, you are allowed to wear them on Shabbos in the street. In the left, the left of the, of the, uh, screen, what about Yom Kippur? Yom Kippur, he says people, some people walk just with the socks without sh- without, uh, special shoes. And still we rely b'khei mitzvah on the lenient

29:06 opinion that you're allowed to wear slippers in the street. So to which I would respond even further in... Don't know about in Eretz Yisrael where this is published. Perhaps there are people on Yom Kippur walk around mamesh just in their socks. But in, in London, I would-- I haven't seen anyone walking around a coverage, uh, Yom Kippur walking around with socks in the streets. Then we go back. It's not normal to carry them, uh, home and therefore it's, uh, it's, it's okay. All right. Let's see if someone put a, um... So someone's adding to me according to Rabbi AI, the Baal Kriah does not need to hold a Sefer Torah. All right. Uh, I can't even offer AI a reward in, in, in, in gan eden for giving me such a clear, uh, answer. Someone also writes here about the English study that they have a similar lotion in Yom Kippur. Now, I'm going to tell you that for Yom Kippur, that lotion, when you compare even to the Shemsiduran and also you compare it to the Torah, I have a comment about this. There are a number of, uh, versions of that, of that sentence. Don't, don't, don't prove from the way it is printed, put there in, in, in that particular place. We're going to go on to our next question, but thank you all for the feedback. It's always, uh, encouraging and helpful v'chulu. Right. So someone asks, "Is saying good Shabbos before Shabbos tantamount to accept-accepting Shabbos?" So here you have

30:53 a, uh, this is from a Sefer from Rav Michoel Zelikson, and Chogas about Shabbos from the Rabbeim, etc. So someone, one time, someone came Erev Shabbos before he was traveling. Friday afternoon, Bella Simpson went into the Feder Rebbe, and he wished the Rebbe a good Shabbos. And the Rebbe said, "On Friday afternoon, you should say a good Erev Shabbos." So, and then he has in the note, this he has in the name of Shol Friedman. And Rav Zalman Jaffe, alav ha-shalom, said that he had a similar thing, experience with the Feder-- with the, with the Rebbe, that he wished the Rebbe, uh, a guten Shabbos on a Friday afternoon. The Rebbe told him we say a guten Erev Shabbos. And then he also, he quotes from Rav Shlomo Zalman Auerbach also not to say Shabbat shalom, but Erev Shabbat shalom. So we have here certainly a zahires that on a Friday not to say good Shabbos, a Friday afternoon. You say good Shabbos on Thursday, it has no bearing. But, uh, on Friday afternoon, since it's Erev, it means, uh, the later the-- the later, the more likely it may be perceived as a kabbalah Shabbos. Therefore, we avoid saying good Shabbos on Le-- on Shabbo- on Friday afternoon. We may be conscious-- conscientious and say a guten Erev Shabbos. Bedieved, I, I highly doubt that any of these, uh, zahires are a issue bedieved, that if this person did say good Shabbos, therefore they are now asu b'malacha. I, uh, would be very surprised

32:32 if some would take it. It's a lakhathchilah zahires to be-- to avoid speaking this way. The next point which I want to share with you is, um, someone asked me a shailah. She's embroidering a, uh, a pareches. And this pareches is to be ready in time for Rosh Hashanah. And, you know, now is vacation time. She's not-- not sure whether she'll be able to finish it in time. So she's asking whether you're allowed to embroider, do the embroidery of the pareches during the nine days. During the nine days, we don't do melacha. So what about embroidering, uh, a pareches? So I was thinking about this, and we don't sew during the nine days. What about sewing something which isn't a garment? So there's something which the Magen Avraham says about sewing kronen, and he says that, that it is okay. What exactly is this kronen? It seems to be some kind of, well, similar to something like a tapestry of some sort. And on that basis, well, if you're allowed to do kronen, then you should be allowed to do a pareches, which is not a garment. Then on the other side, I-- in my mind, I was thinking that the isur of the minhag not to sew has got to do with the posuk b'tzah im roseh, which has got to do with pareches. But then after I looked at-- I looked at it more carefully, I'd mixed up different things, and that is the following. That there is a din of not twisting

34:09 wool. Not twisting wool to, to make it into thread. Spinning wool, uh, during the nine days. And that is because it's got to do with the, the shessi. Shessi, you got to... When you weave, there's the what's called the warp and the weft. The warp is the thread which is strung on the loom, stretched over long, long strands from one end to the other. And then there's a weft, which is the aidev in Hebrew, which is misarev. It goes in and out, and that's how you create, how you make cloth. So the shessi, make-making this the, the thread, weaving reminds us of the even shesiah. And since in the Purim, in Bayis Sheni, the, the Kohen Gadol, there was no oran. It was-- The oran was taken away, in hiding, et cetera. So in Even Bayis Sheni, the ketoret, the kimchih was placed on the even shesiah. Since after Purim, that, that avodah stopped. So, uh, the refraining from, from, uh, spinning thread is based upon the bottle, the avodah of the even shesiah. Then we have, um, the isur of sewing. This is a separate thing. But it's-- But then when it comes to the isur of sewing, it's got to do with simcha, to sew new garments. But then it says if you have a chasuna right after, right after, uh, the nine days, and you need to have the new clothes for the chasuna, so there's a heter to sew new clothes for the chasuna. So here you have a, a pareches,

35:46 and you've got a limited amount of time. If it's needed in a way it couldn't be done later, then there would be, uh, a machim to be, to be lenient, like seach nesui. But then what's the word is a b'tzah im roseh. So the word b'tzah im roseh literally means he implemented his statement. Hashem had said he's gonna bring a Purim, and he carried out that threat. That's the poshteh translation. But then there's a targum which says, "Boza purfiro dilei." He t- he ripped his curtain. So this is a, a, a play on the words of b'tzah im roseh. And because of the Purim, you have the, the, the story that says in the Gemara, how Titus comes in, and he stabs the pareches, and the pareches starts bleeding. And so he, uh, as Gemara says in, in Gittin, he thought that he had killed, um, Kvyacho, Chazal Shalom. And so that's this b'tzah im roseh. The, the pareches was, was violated. For that reason, in Tish'a b'Av, there's the minhag of not putting on tzitzit. Sorry, not, not making a br-- not putting on a tallit and not making a bracha on the tzitzit, et cetera, because that's our kind of- Beged. Uh, it's also possibly the reason why we put se- pull, pull the parechas away of this bitzim rosey. All right. So bitzim rosey has got to do with, um, things of on, on, on, on, uh, Tisha B'Av itself. That's the union which we commemorate the, the stabbing of the parechas.

37:30 But that's got nothing to do with the minhag of the nine, the nine days. If it'd be just for the minhag of not sewing and not spinning wool during the nine days, there would be room to allow the embroidery of the, uh, of a, uh, of a parechas. Uh, gen-generally doing tapestries, that kind of stuff. The Achronim say that they shouldn't be done. Okay. Now, the following question is something which I've never n-never had this before. Now, I put a picture, but really the picture doesn't do justice. You don't see very clear. This is my own tallis, and I was, I was boideik the tzitzis, as you're meant to do every morning before you put on and make the bracha. You're meant to boideik the tzitzis. Should also be boideik the tzitzis of a tallis katan. And, uh, okay. And I'm looking at the knot and I see that the, the, uh, twisting of the threads has unr-unraveled inside the knot. So the way... So you can see the tzitzis are twisted thread. Why don't they untwist? So I ju- I saw years ago where there's a small sefer by Dain Bukovitsky called Maase Orek. And what's the kuntz here? So the, there's a, the, the, uh, kuntz is you have here, you have with our threads of the tzitzis are kavel shmona. They are made of eight strands. Imagine if the strands themselves are twisted clockwise and over one another, the four, two groups of four strands each, they are, they are twisted, let's

39:12 say, anti-clockwise. So, so they... You've got here two tensions. Within the thread itself, it wants to unwind clockwise, and in the combined thread, it wants to unwind anti-clockwise. And as a result, it doesn't go anywhere. That's the, the way he described it over there. As there's other details. But meanwhile, you have a din that the tzitzis have to be sh'zurin. They have to be twisted threads. And if the thread un-unravels, if the twist of the thr-thread unravels, it's, it's passul. So now let's, let's take a look here on the screen. We have on the end of Siman Yud Beis that it says, "Kol chut m'ches chutin," which thread of the eight strands, "s'nispadek m'sh'zirosen," that is there, but it's been unraveled. Instead of being twisted, it's now a loose strands. "Achar shakua cheitlos tzitzis v'habeged," if even you've already put them in the garment. "Ve'en sh'nisparek kol orecha chut," whether it's un-totally unraveled and it's now become instead of one, one thread has now become two threads. "Ve'en sh'elin nisparek el miktsas ha-chut, miktso semeida damei sh'zirosim," which very often towards the, uh, far end, it becomes unraveled and the, uh, main thing is, is still together. "Ki ven she'hatzitzis psulim ein menin sh'zurin," tzitzis thread which are not twisted are not valid. "L'chein anu ro'im oise ha-chut o miktsose sh'nisparek m'sh'zirosah," we look at, we consider the unraveled thread, un-unraveled tzitzis strand, "k'ilo hoyo oise ha-chut o miktso se nifsek legamim na tzitzis." It's as if it was disconnected. "Dinai k'din nifsek miktsas chutin."

41:03 So therefore, unraveled threads have got the same status as cut off threads. And we'll have to apply those same dinim of when part of the strands are chopped off. We'll apply, apply also to the twisted threads. The only difference is that possibly with the untwisted threads, you can twist them back again, possibly, and repair it that way. That, that's a separate discussion. Because of this, so now we have from the Alter Rebbe's siddur. Uh, what do you have to be boideik? In the Shulchan Aruch, Magen Avraham is noted to say you have to be boideik every day the long strands, because sometimes they get caught in a piece of furniture, etc., they snap. So that's why you have to be boideik the strands. But the, the braid, which is the beginning of the tzitzis, he doesn't see the need to be boideik every day. It's, it's, it's pretty safe. Now, here, the Alter Rebbe in the siddur takes the stricter opinion. "Bechol yom k'shemistatev bohem kedem habracha." Every morning, you put on your new tallis. Put on your tallis in the morning for Shacharis. However, before you make the bracha, "ye'ayen veyivdike bechutinim im k'sheirim." You should look carefully and check that the chutin, that the strands, strands are in good, in kosher condition. "Vbefrat al ha'kon v'argil." Especially where they, where they are in the, in, in the, on the corner of the garment, which is right at the top of the, the tzitzis and in the braid. Very, very interesting. So whereas the

42:36 Magen Avraham has saying the main thing is the far away, the, the, the long strand, which they're more likely to snap, here the Alter Rebbe says, "No, befrat al ha'kon v'argil," especially. And I was always pu-puzzled by this. Uh, so the s- the, the, the chumra is the following. In the thr-threads, the long threads, if one of them snaps, the tzitzis is still kosher. Depends how much is left over. All right. You've got gadol m'yetziys. If one of the strands which is hanging from the corner of the tallis, if it's snapped there, then, then that tzitzis is passul Because there's, there's a certain, um, tolerance for the long strands. Then if it, if it's missing, it's, it's, it's still kosher or it's as short as still kosher. There's a 坤德阿修, 坤德阿尼沃. That, I don't go to the whole details, how many, how many you can, uh, not more than three. Not, not... Yeah. Even three is no, means too much. But, uh, if something snaps higher up closer to the garment, so then there's no 坤德阿尼沃, and therefore it's, it's possible. So now, therefore, if a thread snaps inside the braid or as the braid is connected to the garment, so then this, this is possible. So now you see here I have a situation. I'm looking at the double knot at the top of the s-- just the top of the braid, and it's unraveled. I don't know how it's

44:09 possible, but it is. It unraveled inside. So my understanding is that un- that unraveled area is possible, and therefore it's, it makes the whole system possible. Could be I could undo it and twist it again, but according my-- the way it is, uh, I, I, I wouldn't be able to make a 罗汉马塔斯. I thought it was a stick of kiddush, and therefore I felt the need to use this opportunity to share this with the, with the 茨木. We have two more points. One is that two weeks ago, we didn't have a 舍 last week because of 提什伯。 Two weeks ago, we had, uh, about whether chickpeas need to be Bishul Yisroel. And, um, I was-- The conclusion I, I, I did come to was that even though they may be edible when they're raw 妈妈, but then they dry out, and then you have to soak them and then, then cook them. And therefore, as someone wrote to me that perhaps when you soak them, then they are edible now, so then again, they're edible raw. So I'm advised from, uh, my, uh, my home kitchen that it actually the, uh, it's the, uh, advice is given not to eat chickpeas after the soaking because they have some kind of, some kind of tannin which develops and it's a very unhealthy thing to have. Once you cook them, then that tannin is, is dispelled with, and then it's safe to have them. It

45:47 reminds me of the 哥莫拉 about Turmacin, which is lupines. Don't, don't tell me what a lupine looks like. I don't have no idea. But it says in 哥莫拉 that Turmacin has to be cooked seven times, and only then can it be eaten. Otherwise, it's actually, uh, not, not good to eat. So the chickpeas, as you have seen, this a similar idea. Raw chickpeas, even after soaking, they may be, they may be chewable, but they're not edible. Therefore, then there is a need-- Well, like any, like any vegetable which is 艾米纳法法伊, is subject to the 迪纳 of Bishul Akum or needing to have Bishul Yisroel. So, uh, and the argument we said last week was, two weeks ago, was that they are plausibly 欧拉尔舒卡马拉赫姆. The other point being, um, that Rabbi Yosef Landau says to me, "How can you talk about people buying, uh, chickpeas from, from a commercial things?" They, they, in the factories, the same factory could be also producing non-kosher products on even on another part of the factory. And the way it works, the factories, they have these pi-pipelines of steam, which are heated in one place, and then they go through the whole system and the heating, uh, c-c-um, boiling the foods, so that's how the foods are cooked. So imagine the same steam has gone through the pipeline, and here is pork, pork sausages, uh, in with baked beans. It's

47:18 w-- And it's warming, it's, it's cooking that. Then the same steam comes along, and now it's cooking, uh, vegetables, and they're sold to you as a, as a vegetarian. Uh, and but the, the, the taste of the flesh would, would be going into the wa-water, into the steam. Therefore, that's, that's-- We need to have buying-- Point being that buying commercially food, food, um, uh, produced vegetables, even though the ingredients are free of any non-kosher, um, food, but they c-- they still are concerned about the steam. Therefore, it needs to have some kind of kosher approval. So those are the two points. Um, now, one last thing is that we did have a discussion about making kiddush when-- If you remember that this was a fellow who had an allergy, and he wasn't able to drink wine, whether he could make kiddush and his wife will drink the wine, which I said was okay. And then was thinking, I don't know whether I mentioned it, by the舍, 麦拉 Friday night, he can make kiddush and someone else will, will drink the wine. That's okay. But 莎娃's day, the kiddush is just a 勃克 on a glass of wine. So it's just a Birkhah Saneh'enim. So just like I can't-- If you wanna eat an apple, I cannot say a Birkhah before it's for you to eat the apple because I have no Achrayus, I have no Arvus for you to eat apples. To say a Birkhah on an apple, therefore.

48:58 So what's kiddush by day? It's just a Birkhah Saneh'enim. But what you can see here on the screen that the, uh, 匹斯凯楚维斯 in Siman resh peh tes about kiddush by day. And he writes the following, that although the kiddush is after all just a 伯格拉戈芬, the 普鲁克 which you say before, that's just, uh, more cosmetic, should we say. The Kol Nucheim, it's got a status of Birkhas Hamitzvos. But the kiddush by day, after all, why are you making kiddush? Not because you're in the mood of having a glass of wine. You're doing it because it's a mitzvah of kiddush. Therefore, even though it's just a Birkhah Saneh'enim, it still has a status of a mitzvah, and therefore you could make a Birkhah and someone else, uh, will drink the wine. So if a man comes home from a kiddush in shul, and in shul, he made kiddush, he, he is 耶茨 kiddush. He comes home and, uh, our guest's there. All right. So he could make the Birkhah on a glass of wine, like a beber, and then give it to someone else to drink. That's also okay. Why? Because it's, it's not 斯塔默 Birkhah Saneh'enim, it's a Birkhas Hamitzvos type of Birkhah. And, uh, and therefore, he can invite you to the 茨木. That's what I have to share with you forthis evening. And with this, I can safely say to you, Good Shabbos, because it's

50:20 more-- it's before Fri-Friday afternoon. Wish you all a good Shabbos and coming from Nachmo, Nachmo, we should see the Nechama, "B'bniyah Yrushalayim hey yemoch shirscheino b'chayyei yomeinu amens." God.