כי תצא תשפ״ו

00:03 Good evening. Welcome to tonight's shiur, Parashat Ki Tetzei, Zayin Elul. So we have several interesting shailas. First one is that someone called me up last week, and his problem was that his, the door of his fridge had fallen off the hinge. Namely, that the way doors of fridges usually are held is that there's a hinge at the bottom screwed to the underside of the fridge, and there's another hinge at the top screwed to the top of the fridge, and the door swivels on those hinges. What happened is that the underside of the fridge probably got rusted to the point that the-- it, it is no longer holding onto the bottom of the fridge, so the door is, is loose. The thing is that the fridge doors are usually have... Well, they have a, a plat-- a rubber gusset all the way around the door from all the four sides, and that rubber gu-gusset has got a magnet inside. That's what keeps the door of the fridge closed because of this rubber gu-gusset. So his question is: Are you allowed to... The, the, the ma-- If the fridge, if the fridge door is empty, it's-- the magnet is strong enough to hold the fr-door in place. So this is the question: Could you, on Shabbos, take this door and offer it onto the frame and the magnet will hold it? And then when you wanted to take out food, take it off, and basically to open a door and close the door by, uh, using the

02:03 magnet to offer it to the frame and to take it off when, et cetera. So actually, I was not keen to, uh, give a heter on that, and I'll explain to you why. What I did say to the gentleman is that the, it's not a huge thing to repair. You could get a, a, a metal bracket or s-- ei- well, either you could switch the door to the other side. Instead of opening on the left, opens on the right or something like that. Or if that's doesn't work, there is a way of using a metal bracket which to screw in to underside of the fridge and to the side of the fridge instead of having to buy a whole new fridge for such a minimal problem. A few days later, he actually met me and thanked me for the Eitz HaToiv, and he-- someone managed to fix it for him. So but let's come to the shailah. Is it okay to offer a-- to use the magnet to take a loose door and put it onto the fridge or freezer, whatever it may be, on Shabbos? So this is-- we're looking at a din in hilchas boine, building, and this you have in front of you on the screen is from Siman Shin Yod Gimel. And it talks about doors and differentiating between doors of portable units and doors of a building. Whereas the door of a portable unit, if you, if you wanna put it on without screws, et cetera, may be okay. "Aval

03:42 deles shel bayis ve'shel beis vedus," a door of a house. Doesn't mean a front door in, in davka. Any door of a building or of a pit of some sort, a trapdoor. "O kochelim mechubarin l'karka," it could be even something which is portable, but it's now fixed to the ground. So he gives an example, a chicken coop. Chicken coop may be portable, but now it's connected to the ground, and therefore it's become part of what we call building, of the building. And as a result, you wouldn't be allowed to remove or replace a door to anything which is mo-attached to the ground because that comes under the issue of boine and soiso, of building and demolishing. And then he goes on to say about what is seen, which seems to be by large, large celebrations in, in homes. They sometimes would take off a window out of the frame, ask a goy to do that. And he says that wouldn't be okay because it's, it's rabonon and shvus deh shvus unless it's, it's tayir. Go on. Um, and to take this a little bit further, you know, there's regular doors, you can't lift them off the hinge. You have to use a screwdriver to dis-- to unscrew them. There's another type of door... I'm sorry, door hinge, which works like this. It's got a spindle, um, um, like a pole sticking up from the piece attached to the door post, and the piece which is attached to the door itself has got like a, a,

05:31 a, a shaft, a ring, a tube. And the, uh, the tube side is-- sits on the spindle side, and that's the way it opens and closes. It might even have a self-closing feature by making the meeting of those two pieces of hinge on a slant. Um, when you open the door, it lifts it slightly, and the very weight of the door m-makes it self-close. That's a side issue. So why am I going to this arichas? Is that these doors, you could effectively lift off the hinge or put back on the hinge without any tools. Would you be allowed to do that on Shabbos? And the answer is no. So the issue of building here is there's some, uh, uh, it's a piece of a building, and you're connecting it. You're putting into the building on Shabbos, even if it's-- doesn't involve any, any, uh, any tools, any skills. I'll give you another example. Let's say you have... If you know what secondary glazing is, which means you've got your regular d-- uh, windows, and then you have, in the winter, you have another layer to protect from the cold. And so you've got these windows which fit into a frame or a fly screen, which has got, um, a couple-- something called catches with, uh, springs. Are you allowed to take out and put back such a window or such a fly screen on Shabbos? And the answer is no. Those are all part of the building. So to connect something to be part of

07:11 a building is also... Now let's come to the fridge. Let's go down on the screen to see if you're chess. We said attaching-- So putting on a door to a chicken coop would not be okay because it's mechubar lekarka. It goes on, even if it's not mechubar lekarka, even if it's not attached to the ground. If it's an item which is, um, forty se'ah capacity, and it goes on, uh, easier-- another way of measuring is amah al amah, reem gimel amos. It's got the capacity of three cubic amah, including the walls, including the thickness of the walls. So then that is considered ohel, and therefore, this is not vinyan on zero. So here we have the situation of a regular fridge. A regular fridge measures approximately sixty centimeters square. That's the standard size, perhaps a couple of centimeters less. And the size of an amah according to the Chaim Noach is forty-eight centimeters. So a regular fridge is comfortably wider and deeper. Overall measurements. I'm not talking the inside. The overall measurements are more than forty s-- Well, well, then it's amah al amah. And if it's your shoulder height, so your shoulder height is, is three amahs. So an average fridge, I'm not talking about the one which is the counter height, but even if it's not a six foot, even a middle-sized fridge, which is shoulder height or more, then that measures, um, forty se'ah. And because it measures forty se'ah, even if it's portable, it's still considered as if it's mechubar lekarka.

09:04 And therefore, it says you're not allowed to remove the door from it. And by the same token, you wouldn't be allowed to put the door back. So that's the, that's my answer, that it would not be okay because it's, uh, because the fr-- assuming that the fridge is more than forty se'ah overall, then to take off or put back a door would not be okay. Perhaps also to clarify, um, let's say if it was, if it had two doors. In other words, a freezer compartment and a fridge compartment. I don't think that would make any difference in respect to our shailer because we're talking about the structure. The overall frame has got a capac-- has got the overall dimensions of forty se'ah. Therefore, the, the size of the door is, is irrelevant. So you wouldn't be allowed to use the magnet idea to put the door in place. Okay. Next question we have. So Reuven comes into a m-mikveh, and he brings a, his, uh, bag, uh, and inside it is his tallit and tefillin. So it's a regular shoulder bag. Inside is his tallit and tefillin. And someone challenged him, "Why are you bringing your tallit and tefillin into the mikveh area? You're not allowed to. Well, it's a disgrace to the tallit and tefillin." So to the tefillin particularly. And, uh, Reuven says, "Well, I've had four times my tefillin have gone missing from leaving them outside, due to leaving outside." Therefore, he's so anxious, he brings them in. But let's take a

10:45 look at the Halakha. So we've got here two separate areas. One is in Sim- All, all th- um, in Hilchot Tefillin. One is in Siman mem, and one is in Siman mem gimel, et cetera. Mem bet, mem gimel, somewhere around there. One is about a married couple having tefillin, um, in the bedroom. And the other one is about taking tefillin... A person's wearing tefillin. It used to be in the olden days, people wore tefillin the whole day. And he's walking, and he has to st- he has to stop off and use, uh, bes ha'kesse. And what does he do with his tefillin when he's, when he goes in? So these are two separate Halakhas. As I say, one is about a married couple. The other one is about, um, using bes ha'kesse or a merchatz, going, going to a bathhouse. There's more details over there. So let's take a look at the first din, where Siman mem, a house, it says bayit which has tefillin. It wouldn't be, uh, okay for a married couple unless the tefillin are taken out of the bedroom or a, a screen of ten tefachim is put up between themselves and the tefillin. And then there's a thing about having third possibility, either to take them out or to mechitza, or they're covered with two covers, keli b'toch keli. Elsewhere using the t-- we use the term kis b'toch kis. If it's covered with two, uh, two, two, uh, covers, then that's enough to consider it isolated, and it would

12:34 be okay to leave in the room. It goes into a bit more detail that if both of the covers are meyukhed, are designated for the item, for the tefillin, that's not good enough. We'd have to have one of them not meyukhed. So let's say a, a tefillin bag, and you can say that, you know what, the tefillin themselves are in the plastic boxes. Well, the boxes are meyukhed to them, and the b-- and, and, and the bag is meyukhed to them, so now still counts as a single cover. But if one of them is meyukhed and one of them not meyukhed, then that's, that's okay. All right. Then, then let's read the ne- the next paragraph. If you have your tallis and tefillin, let's read carefully. You have your tefillin bag and your tallis in a large bag. So the large bag is called the keli hameyukhed. And this is quite interesting that you might have th-thought, well, it's a bag for the tallis and for the tefillin, and yet this is considered a, a meyukhed, and therefore it counts only as one keli. And therefore, as I said before, this gentleman, we're calling Reuven, he comes in with his tallis and tefillin in the regular tallis and tefillin bag. That's not good enough because that's k-kis hameyukhed. But if he's g- wearing it, carrying it in a shoulder bag, which is not meyukhed, he keeps other stuff there, so then that would be okay. That would, that would be okay. Would be kis b'toch

14:06 kis. So this is... But this is, this halakha is talking about, as I said, in a, in a, in a bedroom. Then we have a separate issue. They said going into a Beis Hakesef, et cetera. And in Siman Bet and Siman Gimel, there's no mention at all of kis b'toch kis. Actually, it seems if he just... he wr- wraps them around in his, in his garment, he covers them in his, in his cloak, that seems to be good enough. So what we're seeing is that actually... and the same thing is, um, the meruchah seems to be the same thing, is more lenient than the question of in a bedroom. In a, uh... Years ago, I, I looked at this in carefully, not ma'amush this topic, but a related topic, where whether a-- whether it's okay to have l'maala ma'asara tefachim. If it's a difference of ten tefachim, does that make any difference? And my conclusion there was it depends on what is the problem. Is the, um, is the genai, is it exposing the tefillin to a genai, or is it that, that you are causing the genai? So... And that's, I think, also what fits here, the, the, the difference between the case of the married, uh, f- uh, couple and the case of Beis Hakesef. That in the first case, the genai is something which the person is doing. And there, that, that projection of the... that genai, it doesn't matter. It doesn't help, um, the fact that the kedusha item is covered.

15:51 It'd have to be mechitza or a double cover. In the case of the Beis Hakesef, it's, it's the... you're bringing the dov ha-kodesh into where the genai is. But it's not that the genai is a human genai. There is something, there's a presence there which is, which is she, which is, uh, how do you say, offensive. But there, to, to protect from that does not need kis b'toch kis. So as I'm saying, in the, the way it's presented in Hilchas Tefillin and about Siman... about meruchot, it talks about covering. It doesn't need to talk about a double cover. So a double cover therefore certainly does help. Actually, the Alter Rebbe in this topic talks about when you're traveling. And he says, with a tefillin, you're allowed to go in with a tefillin into the makom, uh, the Beis Hakesef, et cetera, albeit covered. With, with Seforim, Seforim should have left at home. Why do you have to bring them with you? Tefillin, you're wearing the whole time. Well, Seforim is, is more machmir, so just covered. But when a person travels, and we, we know that nowadays you cannot leave your bag unattended for five minutes. So what... When you're going, you're traveling, if you're a man, you have with you your tallis and tefillin. Um, even a woman would also have with her a siddur or something, some Sefer Kodesh. Um, and when you go into the bathroom, what do you do with it? So the answer is, you'll... you rely on kis b'toch

17:24 kis. That has got in... That the dov ha-kodesh is in a bag, and then the, the... Let's say the siddur's in, in a bag, a small bag, and the small bag is in your bigger bag. Again, you're traveling, you've got a mechaber of a small siddur. To ta-take that bag, your travel bag, into with you into the bathroom, that is a problem. Unless the, the siddur is inside a small bag, which is inside a bigger bag, and then that would be okay. All right. So now let's take a look now on the margin. The, the Michas, the Michas Elazar, the Munkacserov, he has several seforim, and one of them is called the Moche Eracheim, where he's got comments on Eracheim, and he- Um, does address this, where he saw people bringing in, in Galut on their way to-- They come from wherever they are, their home, they come to the mikveh, and then they go to shul, and he's upset that they're bringing in their tefillin into the merketz. Now, then, so what would he-- what he does say, what I've said so far, that yesh l'chalek can differentiate between that which was discussed about Tashas Hamita, which is more chamur, which is mentioned in Gemara. But shehechen can bring into the Beis HaMerketz is more lenient, as I said. So if, if chis be toch chis works in the case of Tashas Hamita, how much more so chis be toch chis should work for bringing into a merketz. He d-- Then he says there,

18:56 another couple of lines, those who far-- live at a distance, and they come to the mikveh and then to shul. So he said they should leave them outside in the, in the, uh, prozdor, in the, in the hallway. Now, there's no question. So all right, um, fair enough. If you-- if the person-- if it's, uh... And that's the normal behavior. Now, people leave their tallis and tefillin outside the merketz. Um, but this fellow who never has had four times his tefillin have gone missing, uh, so I would go back to the Ichah Din. Uh, if it, if it's covered, um, chis be toch chis, then that would be okay for him to bring it in. Right. Let's go on to a next, a next topic, a next question, and that is about Mincha on Tisha B'Av. So the seder, the seder on Tisha B'Av is that at Shacharis, we have after Chazaras Hashatz, then there's Krias HaTorah, then there's Kinus, and then there's Asher Yovotzion, and then straight to Aleinu. Shir shel yoim and Kave for the Baktiris, Pitum Baktiris, are not said in the morning. They're left for the afternoon, and that's the Chabad Minig that at Mincha, we start off with saying Shir shel yoim, and then Kaveh, and then the Shir, um, Tehillim HaYomi. And then, then we go into Mincha, starting with, uh, Karbonos, then Asherah, Krias HaTorah, et cetera. So here's the question. Shir shel yoim has been de-- adjourned, delayed from Shacharis to Mincha. At Shacharis, before Shir shel

20:44 yoim, we have... Well, we have Tehillah L'David, which is not said in there when we don't say Tachnan. But we have Beis Yaakov L'Chuvan Elcho, then, uh, Hi Hashem Malchei Ne'emanu, and then, uh, Shehemaalis. So when it says in HaYom Yom, et cetera, that at Mincha, we start with Shir shel yoim, does it mean from HaYom Yom, whatever it is, Sheini V'Shabbas, or does it mean we start off from Beis Yaakov and... Okay. So I noticed this year that, uh, the cha- the chazan in our minyan has Yotzeit on Tisha B'Av, and, uh, he said he started off with Beis Yaakov. So, Bocher. So I asked him, "Where did you get this, uh, hanhaga from?" So he says there is actually a Chabad... There's, there's a Chabad, um, publication. Chabad doesn't want to build, uh, publish a Kinus. Um, but, uh, Chabad say- said it's Tehillah L'Tisha B'Av, published by Chazal. So in that, that's, that, uh, sefer there, they-- for the Mincha, they start off from Beis Yaakov. Okay. So I can't blame the chazan. He's got a makir. So I took out also, there's a sefer called Halochas um Minhogei Chabad, which is taken from the Hiskashas journal. Every week, the Hiskashas journal has also, um, especially Yom Tov, it's got lots of details of the Seder HaYom. And so for-- So the, the, from the Hiskashas has been, those, those ma-- those, um, columns have been put together. It was published in a sefer about five years ago called Halochas um Minhogei

22:37 Chabad. So this is on the screen, it's from that sefer. So he says th-this very question. Does Beis, Beis Yaakov, do you start Shir shel yoim from Beis Yaakov? And as any time where we don't say Tachnan, Shir shel yoim starts with Beis Yaakov. So perhaps it's included in... It says they start with the Shir shel yoim. Perhaps it's included for Beis Yaakov. However, he brings from the Shaarei Kohel. Shaarei Kohel quotes from the sefer called Seder Hayom that Beis Yaakov is said as a prayer that Hashem we've davened, and now we are asking Hashem to be Mekabel our tefillahs. And that's why we say, "V'yihi udvarei eleh asher eschananti lefnei Hashem," cra-- I missed out a few words, "cravem el Hashem," words which I've, um, um, um, expressed my pleas should be close to Hashem. Shehemaalis has also got to do with Kabbalas HaTefillah. And a-according to this... And then he adds now, according to the Alter Rebbe's nusach, that the day we don't say Tachnan, you finish your tefillah. On the small nusach, you've said Asher Yovotzion, you've said Kadesh Tiskabel. The word ein is, is a typo. Shayaich leomar, v'yihi udvarei eleh asher eschananti. So now it's appropriate to say, "I've finished davening. May my prayers be accepted." If that's the case, that the reason why we're saying those psukim is a tefillah for the tefillah to be miskabel, but then that's appropriate after Shacharit, as following on from Shacharit, but not at the opening of, of Mincha. It's, it doesn't, doesn't,

24:18 doesn't fit there. Now, yours truly had a different theory that Beis Yaakov L'Chuvan Elcho is kind of gearing up to going out of shul. And you're say- you're saying, "I'm gonna go out of shul." Beis Yaakov L'Chuvan Elcho B'er Hashem. Ki kol ha'am yechu ish b'shem Elokov. Anachnu nelechu, and we're going the way of Hashem. And so it's gearing up to leave the shul. Uh, and therefore, for the same, by the same, uh, for that reason, it doesn't belong as an intro to Sh-Shir, Shir shel yoim on Mincha of, uh, of Tisha B'Av. Now, my question to Rabbi Ginsburg, who put together this, well, which is on the screen. I sent him an email. He didn't respond yet. The following. On Rosh Chodesh. So our seder is we ha- we daven Shacharis, El Chayyei Shacharis, then Hallel, and then we do Shir Shel Yom. And we don't say, and we don't say Base Yaakov, we just go straight to Shir Shel Yom. What's his-- What's the reason? According to his Svara, we already davened Shacharis, why shouldn't you be saying a tefillah? You just come with tefillah. You can say, "Oh, because I have Mussaf ahead." According to my Svara, it's much more sa-- much, much more obvious that, that Sh- Base Yaakov is only said when you're going to leave the shul. Here, you still got ahead of you Krias HaTorah and you've got, um, a Mussaf. So you're nowhere near going out of shul, therefore, you don't say Base Yaakov. But either way,

25:53 as far as Tisha B'Av is concerned, I was more inclined to say that you don't start off with Base Yaakov, rather you just start off with Shir Shel Yom, um, and as the Poshtut Lashon is in, in HaGrah. Right. So now I have another question given to us by Yodon about why don't we say Shir Shel Yom at Shacharis on Tisha B'Av. So looking in here in Shulchan Aruch in Hilchot Tisha B'Av, we've got Siman Tov Kuf, Nun Dalet. Says the Mechaber, "Umuta likros kol Seder Hayom." Although we're not allowed to learn Torah apart from a special Inyanim, specific Inyanim, we are allowed to le- read the Seder Hayom. Parashat HaKarbonot. So you're allowed to read Karbonot. Mishnayot She'zehu Mekubed and Medrash Rabah Shemuel. So those parts of Torah which you say every day, you're allowed to do that on Tisha B'Av morning too. So now, if so, what's, what Shir She-- um, Shir Shel Yom and Pitom HaKeteret is also Seder Hayom, so you should be able to say them. But then we look in Siman Tov Kuf, Nun Tes, where Shulchan Aruch, you can see Sif Dalet about not saying Tachanaun, Krias HaTorah. Then he says not to say Pitom HaKeteret. So the Rama says not to say Pitom HaKeteret. So that's the background of not saying Pitom HaKeteret at Shacharis, and I guess Shi- Shir Ha- Shir Shel Yom is the same thing. My, my, my question about this is the following. In Nusach Ashkenaz, Rama davened Nusach Ashkenaz, obviously. So Nusach

27:42 Ashkenaz on daily basis is Asher Rotzion, Asher Matziah Rotzion, and then straight to Aleinu. Shir Shel Yom is an optional extra, and Pitom HaKeteret is not said on a daily basis, and for the wh-- only on Shabbos. The reason being, the reason given, is because Pitom HaKeteret, you're counting the eleven, um, uh, items of the Keteret. If you get them wrong, it's a serious thing. You risk I can see it, yeah. Okay, thank you. It's visible. Very good. Okay. So what happened here was last Shabbos, a Chassidish started davening, but he was a little bit farshlofen perhaps. And he said, "How you do?" And he said, after Mizmor Shir Chanukah, "Hashem melech." And then he said, "La'asos amrin g'nos" and Baruch Sheamar. And then once he finished Baruch Sheamar, he goes, "Oops, it's Shabbos. Shabbos, I've got about six pages of Tehillim to be said." , et cetera. So what do you do now? He said, he'd said Baruch Sheamar. Is he now allowed to say the Shabbos extras now or, or not? That's, that's his question. So let's take a look on the screen. So the first thing we have here is from the, uh, Kitzur Shulchan. Chaim Noah already raises this question. , now we have the extra chapters of Tehillim, which are said on Shabbos before Baruch Sheamar. If you forgot and you said, and you said Baruch Sheamar, do you say them now? Because after all, in Nusach Ashkenaz, they are said after Baruch Sheamar. So do you do that, or

31:06 do you not say them because of whatever concern of Hefsek, et cetera? So that's where... So he, he... The Rabbeinu leaves this as, as a Now, I have a question on his, on his premise. He's saying that anything which, which is post-Anshei Knesset HaGedolah cannot be said in, uh, in, in Sukkat Zimra. Now, I have a question. Who composed Nishmat? When was it composed? So in the Rebbe's Haggadah, it quotes a source that's called the Sidur Kolbo, not to be confused with the Kolbo, which is a Sefer Halacha. Some of you may remember this. Some shuls had these very large sidurim called Sidur Kolbo. And at the bottom, there are notes here and there. And there, in the notes in the Kolbo Sidur, it says a, a, uh, a svurah that Nish-Nishmat was composed by Shimon ben Shach. And there's a remez to the name of Shimon in the Nishmat, that Shoichei Nah stands for, is the letter of Shin for Shimon. And going backwards, the Nun is, is, uh, the Nun of the name Shimon. I have in, in my siddur, I have a, a, ha'arah to understand the Rebbe's hemshacha, he disagrees with this. But meanwhile, there is this, this shemuah that was attributed... that Nishmat was introduced by Shimon, by Shimon ben Shach, who is much later than Anshei Knesset HaGedolah. And yet, it's said as part of Sukkat Zimra on Shabbos. So this premise that because it's said by Anshei... wasn't by Anshei Knesset HaGedolah, therefore it cannot be said in

34:43 Sukkat Zimra, and that's the difference between Ashkenaz and Sefard, I'm, I'm questioning that. But I want to go a little bit m-further into this, and, uh, we've touched on it last year around this time. It came up, a similar discussion. So here is the Zohar. This is the Zohar in Chelek Beis, Daf Lamed Zayin, Umek Beis. Mentions about Torat Hashem Temimo, which is Shamayim Mesaprim, telling Yotetz. And here we have, "Ve'askinu chavrayo shelusa de'dushbachte." That the colleagues have instituted a s-series of prayer for the praises of David. Okay. Now that's the . Now we've got two stars here, and on the margin, we've got a correction. Anshei Knesset HaGedolah. Now, this was introduced, Anshei Knesset HaGedolah. So we've got two Gersos in this, in this Zohar. Who introduced to say Hashemayim Mesaprim on Shabbos. In the prim, it says, "Askinu chavrayo," and on the margin it says, "Ansh-Askinu Anshei Knesset HaGedolah." And in, in this, uh, Shara Koil in chapter Yotetz, he addresses this, and he comes to the conclusion that the, the gersa of Anshei Knesset HaGedolah is... Well, the, the other way around. The gersa of Chavrayi Cheruso, that's the position of the Ari Z"L. That these Mizmorim were introduced by, by the, uh, Chavrayom, and that's why they have to be before Borche Omer. And he dismisses the other gersa that they were introduced by Anshei Knesset HaGedolah. Now, Rav Lavut lived, let's say, a hundred, a hundred years ago, a hundred and fifty years ago. I, I looked back to the

36:44 various prints of the Zohar. There were two prints of the Zohar printed in Italy in the years shin yud zai and shin yud tet. That's before the Ari Z"L's era. Uh, one in Cremona, one in Mantua, and they have just the gersa Askinu Chavrayo Cherus. But then in the Vilna print, et cetera, they have both the Gersos. So I was tracing when was this Anshei Knesset HaGedolah gersa, when did it come in? So I found the first print. It was introduced as Amsterdam tof ein hei. That's a hundred and fifty years after the Ari Z"L. And you have here... And forty years after Ari Z"L. And we have here this girsa was added. So who was the... Where do these act-- additions come from? So you check out from the front of the sefer. They were introduced from a sefer called Derech Emes. Derech Emes is a, a compiled list of corrections of the Ari Z"L on the Zohar. So again, this term, th-this addition, Antigonus of Sogdo is actually from the Ari Z"L. So it's just the opposite of the impression of the, uh, Sha'ar Hakollel and the contrary. The, the, the, the Ari Z"L is saying that these extra mizmorim which we say on Shabbos were instituted by Antigonus of Sogdo. Now, elsewhere, this is what w- this discussion was last year about Hoidu and the, the, um, Sha'ar Hakollel says, "Why do we say Hoidu before Borchu or Amar?" Because it wasn't instituted by Antigonus of Sogdo. But my, uh, brother-in-law, Rabbi

38:23 Alperovitz, uh, showed me a maimer of the Alter Rebbe, and he says Hoidu was instituted by Antigonus of Sogdo. And also Mitteler Rebbe in memoriam said Hoidu was also Antigonus of Sogdo. It's even mentioned in Sefer Seferim of saying Antigonus-- Say-saying Hoidu. It's not a, a, a, a later thing. Ah, why is it said before Borchu or Amar? That's a different reason. That's another... You can start discussing that. But both the Sh-Sh-Hoidu and the additional mizmorim on Shabbos are from the Antigonus of Sogdo. If that's the case, so then this whole theory of the Sha'ar Hakollel says anything which is not from Antigonus of Sogdo, therefore you don't say it after Borchu or Amar, all of that falls away. So that's number one, why I felt that it's legitimate to say those mizmorim after Borchu or Amar. Well, we'll see one more, one more, uh, card. That is the following. What happens if you are in the middle of putting on tefillin and you hear Kadesh or Borchu or Kedusha? So in the Shulchan Aruch, he says, "Do not answer Amen." Sorry, "Do not answer Borchu. Do not answer Kadesh." Why? Because if you do, you're mafsik between Shiran and Shalosh. And therefore, when you put on your Shalosh, you're gonna have to make two brochas. Uh, l'niach tefillin and al mitzvat tefillin. You're going to have an extra brocha. Therefore, the Shulchan Aruch says, the Alter Rebbe in Shulchan Aruch says, "Do not answer Dava Shabekedusha between Shiran and Shalosh." But then in the

40:01 Siddur, the Alter Rebbe paskens, as far as saying one brocha or two brochas, in principle, to say only one brocha. And we do not say the brocha al mitzvat tefillin unless we were mafsik. Yeah. Then the Alter Rebbe says the following: "Although I've told you normally say only one brocha, uh, but if you heard Kadesh, Kedusha or Borchu, so there between Shirat and Shalosh, mutar lehafsik velo haneseh et ha'ivrit. You're authorized to be mafsik, and as a result, you're gonna have to make a brocha on your Shalosh, al mitzvat tefillin. Ah, uh, you're making an extra brocha. The fish yes oimrim. There's those who say Borchu or Shalosh every day they make a brocha al mitzvat tefillin, even without a mafsik, even though we don't follow that l'chatchilah because safer brocha is l'chatchilah. But here, it's a, it's a question of geram brocha she'netzricha, that you could have covered the Shalosh with the brocha l'niach. And now you've made a mafsik, and you have to make a new brocha. No. Kedai hem nusach aleihem. You can rely on Minag Ashkenaz to always say al mitzvas, to say you're not going to... It's not a brocha she'netzricha and, uh, not to miss out on saying a Dava Shabekedush. So what we're seeing here is that although n-we thought we, we normally don't say a brocha on the Shalosh, but when there's a need, he says it's okay to s- to rely on Nusach Ashkenaz or Minag Ashkenaz, and to say a b- and y-you'll answer Kedusha,

41:38 and you'll say a brocha on the Shalosh, another brocha on the Shalosh. So I want to use the same Svara here. In a way, it's true that normally we say these extra chapters before Borchu or Amar, but now that you've missed out, you said Borchu or Amar, um, uh, too early, you can rely on Nusach Ashkenaz and say it afterwards. No. On the one hand-- So now let's take that comparison a little bit more carefully. There is a question of saying an extra brocha. Here, it's not even a question of extra brocha. Here's a question, is it a mafsik or not a mafsik? So you can rely on Nusach Ashkenaz it's not a mafsik. You could argue, oh, there, it's in order to, haay, to say a Dava Shabekedusha. Here, it's in order to say the extra mizmorim. But once we know that these extra mizmorim were instituted by Antigonus of Sogdo, um, they, they, they... I think the comparison is reasonably watertight. And therefore, I would say, again, to summarize, you said Borchu or Amar, you realize, oops, I forgot all the Shabbats type of things. Say it now. Nusach Ashkenaz do it every week like this. You can rely on them for today. Very good. Um, okay. Let's move on. What else do we have? Yeah. So I... It seems like a silly question, but someone sent it to me, and so it's, uh, kedai to discuss. Are you allowed to use your tzitzit to tickle someone in the ear? Um, he didn't

43:15 ask... Yeah, I should ask in Keshe Mishpat, is it-- are you allowed to tickle someone? Well, that's not the question here. Um, are you allowed to use a tzitzit to tickle someone in the ear? So now you have here din in lichos tzitzis. Tzitzis tashmishei mitzvot hen. Tzitzis are an article used for a mitzvah. So they don't have kedushah, but they're used for a mitzvah. Once they've been used then, uh, after the tzitzis have, have been snapped, then you're allowed to discard them. You're allowed to put them in the bin. You know, I'd say you'd wrap it up respectfully. Fine. But what is relevant to our discussion, and that's why I felt it was worth discussing, kol zman shehen chuin b'talis. So long as the tzitzis are still attached to a talis, also lishtamish bahem shum tashmishel cheil. You're not allowed to use them for a mundane use. Kagoi niksheh bahem shum dover. You wouldn't be allowed to use your tzitzis to tie something. Let's say you wanted to tie, I don't know, a hanky. I don't know what. Chiyus bahem, b'zeh mishum bizui mitzvah. It's considered disrespectful to the mitzvah to use it for a mundane thing. And by this therefore, by this, this is the answer to the question, in all seriousness, that to use it to tingle someone's ear would not be okay because of bizui mitzvah. Right. Let's... I have one more question on my list. That's feedback about the chazan with the volatzim, which is also interesting stuff. But meanwhile,

44:52 I want to throw in one other question which came up this afternoon, and this is from a shliach somewhere in, in Eastern Europe. And they've-- that they've have a institution. Until now, the kitchen has been a milchig kitchen. And now, for various reasons, they want to switch that kitchen. They had only milchigs there for perhaps for economic reasons. Apparent now they want to make it into a fleishiger kitchen. How do you... Can you, can you do that? So there is a general, there's a minhag which the Magen Avraham brings, that generally we do not kasher from fleishigs to milchigs or the vice versa. The reason being, you've got some cutlery, and today they're Milchig, and tomorrow you're gonna dip them in boiling water, whatever, for twenty-four hours, and they're gonna be fleishigs, and keep on switching back and forth. And one fine morning, you won't know whether it's a fleishig today or it's a Milchig today. It's gonna be very confusing. And for that reason, there is a general principle not to kasher from fleishigs to Milchigs. Exception is made for shvuas to be able to have your cheesecake, et cetera. Um, because it's a minhag, it's not a dover chamor beyoiser. And so some say b'shas hadchak, you could, um, switch over, kasher to switch over. But here, there's another, another way, which I used-- I, I looked this up. So, uh, there's this, as I've mentioned many times, the Sefer Psakim u-Teshuvos, siman kuf chaf alef, the dinim of kashering keilim. He mentions

46:35 another eitzah of making the dish treif. Making the... Not dishes. Let's say cutlery or metal things, making them treif, and then you can't use them, and you can kasher them. So I told, told this fellow, the shliach, "If you'd boil a little bit of chicken soup." You got a fleishige pot. Sorry, guys. A Milchig pot, uh, which hasn't been used for a while, and now you put a bit of chicken soup and boil it up. And now, obviously now it's become unusable, and then you have to kasher it. Then you're allowed to kasher it. And so that's, that's the eitzah, to make them, to make them, uh, have a, a Milchig and fleishigs, and now you're justified in kashering. Right. So what we have our last thing. We had a discussion last week about when a chazan switches over, when two people are serving as chazan. One is taking out the Amid until after Chazarat Hashatz and the Kadesh, the Chatzit Kadesh. Then for Asher Boatzian, another one takes over. This is mentioned. I mentioned last week, Mishnah Berurah brings it in Siman kuf lamed beit, but actually it's also mentioned in the Ramah in, in the Hilchot Sevelos. We're talking about switching over when two people want to have the privilege of, say, of davening the Amid, lil'nitmas, a parent, et cetera. So the question was, how does the second one say tiskabel tzloseinu when he did not say Chazarat Hashats? Tiskabel tzloseinu means our tefillah should be accepted. So someone, a couple of

48:10 people res-sent me, um, reactions to this, and so one person sent me the following. Someone from Montreal, um, he sent me, "Look in Neksos Hasulchan." When you know at the end of Shemoneh Esreh, when we step back, we, we, we step back and we say, um, vayshejol bimromav, et cetera. But the chazan doesn't step back at the end of Chazarat Hashats. But he says, here the More-- here say- the Pri Megad is saying, "If someone else is stepping in for you, then you as chazan number one..." Oh, sorry. So the... Why does the chazan not step back three steps? Because after Tachnun, after Krias Hatorah, and after Asher Boatzian, he's gonna say Kadesh Shalom. He's gonna take three steps back. So he doesn't step back right after Chazarat Hashats because he's relying on the three steps at the end of Kadesh Tiskabel. But if you're switching over, someone else is doing Kadesh Tiskabel, so then you, as chazan rishon, should step back now three steps. Similarly, if you... Let's say if you as a-- you're chazan, and in the quiet Shemoneh Esreh, you forgot to say Yaaleh Viyovoh. So then you have to repeat Shemoneh Esreh. But if you're chazan, so you're gonna repeat Shemoneh Esreh anyways. So now your repeat Shemoneh Esreh is gonna be your personal Shemoneh Esreh. And as a result, for your personal Shemoneh Esreh, you have to take three steps back. So it can be, uh, anyone who's ac-acting, who's serving as chazan on a Rosh Chodesh, let's say, forgot

49:44 to say Yaaleh Viyovoh in the quiet Shemoneh Esreh, he'll go and do Chazarat Hashats, say Yaaleh Viyovoh. And before he, um, starts Hallel, he's gonna say Eli Chayenu v'Tzu... And you're gonna have to suffer people mooing and mooing in the background or waiting impatiently. Okay. That's, uh, part of the Kapparah, I guess. So that's one source we have, clearly, that the chazan who takes over Asher Boatzian is going to be saying the, uh, Kadesh Tiskabel, and that's not an issue. then someone from, uh, uh, Sloan, America, name is, uh, Rabbi Gurkov. So he sends me... He had written something about this years ago, and he says, "What are you saying? Why, why are you saying that the chazan sheini has to have said Tiska- ha- Chazarat HaShatz? What about by, by Ma'ariv? There's no Chazarat HaShatz there, and still you're saying Kaddish Tiskabel. So what's the Kaddish Tiskabel for? Not for the Chazarat HaShatz, but the fact that everyone davening together." So very good. So now then, Rabbi Gollum from Sheffield also sent this to me. This is from a Sefer called Ishay Yisroel, a contemporary Sefer, an excellent Sefer on Hinchus Tefilah. And so he has-- he discusses the following, and this is a good, very good question. On... Let's see. Our minhag is on Chanukah, an oval, from what I understand, will take the omit, although Mishnah Berurah doesn't follow that, but that's our minhag. But it comes to Halil, someone else takes over. So as you are familiar, so the, the oval

51:22 says Chazarat HaShatz. For Halil, he steps, steps away, someone else takes over, and then the oval comes back to say the Kaddish Tiskabel, Ka-Kaddish Tiskabel after Halil. So why is it that there, the first chazan who said Chazarat HaShatz comes back to say the Kaddish Tiskabel, why can't it be left for the, for the, uh, second chazan, the Rabbi Halil should say the Kaddish? Yeah. So this is his question. He quotes from a Rav Zalaznick, who was, like, a prominent, uh, Moreinu in Yerushalayim. He says, "Really, the second one can say Kaddish also because it's a Kaddish, it's not a personal, uh, duty of a chazan. It's Cheyvut HaTzibbur." This is the Bamot Sh'te Seforim which I said last week. It's a Cheyvut HaTzibbur, and therefore anyone could say, and the tzibbur can send someone else to say the Kaddish Tiskabel. So he says, even when it's Chodesh, it's not necessary or, sorry, Chanukah, it's not necessary to some- to switch back. Switch back probably because the oval wants to have his quote of Kaddish. Okay. Then he quotes from Chaim Kanievsky, in which he says it dep-- well, since the second chazan heard the whole Chazarat HaShatz, then he could say Kaddish Tiskabel. Then he says, "Vechidvorov Mashma in Shebeys Sheorim," where he says, "By Ma'ariv, if the first chazan got stuck, he couldn't finish off Ka-the Kaddish, someone else can take over and say Kaddish." Now, he says it's the same thing, and really, I think this is different. Chaim Kanievsky had said

52:54 because he heard Chazarat HaShatz, that he says the Beis Shora says, "Well, by Ma'ariv, because for sure, well, there's, there's no Chazarat HaShatz there." So That is the reason also because it's made for the latecomers, then the assumption is they're not so learned. And that's why you have also the translation into Aramaic because the latecomers are typically, um, don't understand the Lashon HaKodesh, and therefore it was also translated. Then he says the... This is a beautiful piece. He says that the Asher Ovad Tzion unit is like a mini davening. It starts off with an Ashrei. It has a Kedusha, has a mention of Tzion, Talmid Torah, as you have similar to the Brocha Me'ein Sheva on a Friday night. And it finishes off, I counted, Rav Buddha Ham is writing this eight hundred years ago. I counted the Hazkoras, how many times Hashem's name comes up in Sayed Kedusha, and it's eighteen times. So it is corresponding to Shemoneh Esreh. So what he's basically saying is that for the latecomers, there's instituted a mini davening, which starts off with Ashrei. It has a Shemoneh Esreh because it's got the eighty times Hashem's name, and it's got other nice things. It's got Kedusha, and it follows with the Kaddish afterwards. So that's the-- So this is... Well, here we see it's not only saying a number of eighteen times. Clearly, his, his intention is to say that it is like a Shemoneh Esreh, and that supports what the Piskat Shiva has, had said, and we said

55:50 last week, that since Ovad Tzion is like a mini Shemoneh Esreh, therefore, the Chazan Sheini could say Tiskabel Zloisen. As I've said, I don't think it's necessary to, to take, take that approach, but I'm happy to take that approach also, that the Chazan Sheini is able to say, um, the Kaddish Tiskabel without hesitation. All right. That's what I have to share with you for this evening, and thank you for joining. And I wish you a Guten Shabbos and a Ziva v'chasima tovah.