נצבים–וילך תשפ״ו

00:03 Good evening. Um, um, I want to start this year with showing a video. This is-- So please acknowledge me if you can see the video or not. The significance of this is we had a discussion some weeks ago perhaps about the beginning of Shir Shel Yom at Mincha and Tisha B'Av. And my hunch was that you sh- you just say Shir Shel Yom because Beis Yaakov is more like gearing to, to leave the shawl to go out to your home, to the s- to the street, et cetera. So I wrote, I wrote this up, and anyway, someone sent me, uh, Bocher sent me the f- the following clip. So this is, it's like one o'clock in the afternoon, Tisha B'Av in seventeen seventy. It's off Shimon Zayin. And the, the Rebbe secretary, Rabbi Hadadov, has Yorot set on this date. Um, please confirm someone that you can see the video. Unmute yourself to say that you can see it, yeah? Can you see it? Can someone acknowledge whether you can see it or not? Yes. Good. Okay. So now you see the Rebbe come in, and now he's giving Staka to children. Um, let's move on a little bit. Um... There set, please. Now, Rabbi Hadadov can start Chazaras. Beis Yaakov. You hear how he started Beis, Beis Yaakov. So you can hear he's clearly saying the pieces from before Shir Shel Yom. Um, the Rebbe turning the pages so I think you can check. Looks like also the Rebbe is saying those extra pieces.

02:41 So as much as Meshelaras were that, that it doesn't make sense, but possibly the Rebbe sees it as a Hashlamah for Shacharis. Therefore, it was missed out at Shacharis, so you say it now. It's fine. Okay. That's... I want to share that with you, but I'm, I'm, I'm going to unshare that screen. And now I'll share with you our regular, um, regular share. Right. Okay. Just give me a moment. Mm-hmm. Rearrange. I don't know how to do a video inside, uh, a PowerPoint thing, so that's why I got around it. Okay, let's, um, that was, that was our first point that about the, about Seder Mincha, the Rebbe. I'll tell you, in seventeen seventy, Rabbi Hadadov, there was no one who was closer than Rabbi Hadadov to the Rebbe and, and, and he was-- he started from Beis Yaakov, so that's good enough. Okay. Let's go on to the next question. Question number two. Someone asked me about... Someone, uh, had bought new, new shoes, and is there an issue of wearing new shoes on Shabbos? So we're going to look here in Shukhan Arukh, Siman-- in Orach Chayim, Siman Kuf Gimel. So here it says that, uh, this is a Kuf... Sorry, Shin Gimel. Shin Gimel talks about , this is one of the earlier prokim in Masechet Shabbos. And so it says about a woman not going out with a torn shoe, lest her colleagues will scoff at her, and that will be, uh, incentive to her to remove the shoe from her

04:51 foot, and she'll bring it home. Similarly, she shouldn't wear a new shoe which she hasn't worn yet, y- lest it doesn't fit her foot, and she will slip it off and carry it home. If she's already tried it yesterday, and she knows that it fits, then she is allowed to wear. So, so first of all, even for women, I would say that nowadays people buy a pair of shoes, they try them on in the shop. This thought of it is a total surprise. And so that's, that's number one. Number two, the Piskei Teshuva says that nowadays no, no one would dream of taking o-- because a shoe is uncomfortable, we'd never dream of taking it off in the tre- street and walking out on home barefoot. It's just, uh, unheard of. Um, possibly also because, Baruch Hashem, the shoes are reasonably fitting, so a little bit of discomfort, okay, she'll manage till you get home. So that's talking about a, a woman. There is a thing of not wearing a new shoe in case she'll slip it off to wear a- an old because it's uncomfortable for her. But then it says, "Chazal be Isho." For a man, that's okay, whether it is a torn shoe. Men are not so fussy about the way they, their, their appearances. And also, "Min HaChodosh," also possibly... I don't know, perhaps the pain threshold is, is, uh, uh, different. At any rate, the Shechinach says a, a man will not be so... not worry that a man would

06:33 take off a shoe in the street to... and carry it home. So therefore, Halacha, there's not a problem wearing a new shoe on Shabbos. He does say... Piskei Teshuva says, "Well, sometimes it's a little bit stiff." The new shoes doesn't... Not so... till, till you wear it in. So that may be a reason. It may be uncomfortable to wear a, a brand new shoe. And then therefore, perhaps you should try to wear it in before Shabbos a bit. I would like to throw in, though, that taking shoes without laces and putting laces in, that could be an issue, which I didn't prepare for now. That, that, that could be an issue perhaps of Machmir Paresh, et cetera. Let's go on to our next question. Malkis on Erev Yom Kippur. So the way it's written in, um, the Alter Rebe's Shechinach Adonach, and the Menchaim, I believe. At any rate, it says, "Lo Omid V'lo Yosheiv Ela Muteh." That the person who's receiving the malkis is neither, neither standing nor sitting, but is prone. So where does it come from that we do malkis on Erev Yom Kippur and we get onto all fours? So as I said, this notion of Lo Omid, Lo Yosheiv Ela Muteh, this is the Mishnah in Malkis. Now, a bit more detail comes from earlier in that Mishnah. The m- the man who would receive the malkis would be tied... His arms would be tied to a post, on either side of a post. And then, um, this, this post

08:23 would be a certain height that it should raise him, that he shouldn't... He would not be standing nor sitting nor lying. And it- it was in that position that he would be given malkis. Obviously, when it comes to Erev Yom Kippur, why it's obvious? Because that's what we've seen. We don't go to that extreme of tying the person's hands to a post. And as a result, we don't have the same kind of support system, want of a better word, that they had back then. And here you have the Mateh Ephraim. "V'Hanilcheh Lo Yihiye Omed V'Lo Yosheiv," neither standing nor sitting. "Ela Muteh" is prone. And he adds another three words, "V'Shocheil Birko," and he's, uh, bowing or, uh, kneeling on his knees. That's, that's indeed what we're doing. We're getting on all fours. We just explained why we're not doing Mamash like in the time of the Mishnah, uh, for some technical re- reasons. Now, it may be worth mentioning that if it's a stone floor, one should not get on all fours on the stone floor because it's says in the Torah, "Erev Maskis V'Situn V'Artzachem V'Stacheves Aleha," uh, we're not allowed to bow down or prostrate ourself on a stone, on a stone slab and on a stone floor. And, and it... That's where the Minuchah Olam is on Rosh Hashanah and Yom Kippur when it comes to Koladim to put down some kind of mat or something. Now, in Sefer HaMinhagim it says we're not fussy about that. That means because our

10:09 shuls, typically the floor is made of lino or tiles, even ceramic tiles, so none of these count as stone. Therefore, we don't need to have a cloth on the floor. It's not necessary. If it were a stone floor, which may... These things do happen nowadays. Then for sure we would put down s-some, a, a, something to intervene between ourselves and our bodies and the floor. The, m- the... And Kitzur Shechinach and others bring a Minuch to always put something, regardless of what the floor, uh, material is because they're worried about a Mikvah. But, uh, Chabad, that, that cons- That's being Machmir even by a, a wooden floor or a carpet floor. Not worrie- We're not worried about that. But this, this... Therefore, it needs to be emphasized that if it indeed is a st- stone floor, a marble floor, then for sure you would have to put down a, a, um, a, a cloth of some sort. And that's true whether it is at Koladim on Rosh Hashanah and Yom Kippur. And similarly by Malkis, it's also a, a, um... I say it's, if it's a marble floor. If it's ceramic tiles, ceramic is just, uh... It's, it's clay, and that doesn't qualify as stone. Okay, we go on to the next thing, and that is, uh, about Kaparos. Now, I don't have any slides on this. And here the question was, um, last year a relative of mine was in a place where he had... He's a shochet, qualified shochet. But he... There was

11:57 no facilities to kasher chicken. And so a friend of his said, "Can you do a shechta Kaparos chicken for me?" Says, "I don't want to shechta for... going to the bin." It's a whole thing. Uh, is it correct to shecht an, a, a animal or a bird for, for waste or for, et cetera? So the... He called me, asked me what's the story. Now, the reality is that the, uh, where the, where huge quantities of kaparos are done on Erev Yom Kippur, it's very, very difficult to have all of those birds kashered in time before Shabbat, before Yom Kippur comes in. Lots of people have got other things to do on Erev Yom Kippur, and even those who are dedicated, which, uh, if... depending on the, on the, the, uh, amounts they have to work through. And so it's not unheard of, of kaparos being done, and then the ch- the chickens are just thrown to the waste. Is that, so is that legitimate or not? I, uh... So I, I looked actually into Rabbi Broin's website, Ask the Rav, and he gives a reference to some contemporary who, uh, says, "Well, if it's more economical to throw it out than to start kashering, then, then, uh, that's, that's legitimate." Personally, I just feel I, I can't, I can't relate to that. There was... I, I can't relate to that there's a minhag Yisrael to deprive a chicken of its life, and then it goes into the waste. It says about the chicken being given

13:40 to the, to a goyim, about the innards are being given to the birds. But it should mamash go to waste, I'm, I'm, I'm, I'm concerned. I'm concerned that you don't need the chicken coming with a ta'ana to you on Yom Kippur, "Why did you take away my life and then thr-throw me in the garbage?" So all right, then you're gonna say it did achieve a kapara. Okay. I don't know, but I, I just... If it, if it's going... But, but so overall, so the question which was put to me, is it better to do kaparos a few days earlier with the assurance that the chicken will be kashered and eaten, uh, uh, you know, in a responsible way? Or to definitely do it on Erev Yom Kippur with the risk that it won't be used and it will just go to waste. And my, uh, my tendency was to better do it during e- earlier during Aseres Yemei Teshuva. Uh, if that's, if that's clearly the, the toss-up between the two, I would say I feel it's more correct to do it in a way that there is, uh, that is going to be used. Um, if someone's going to eat it, et cetera, use it in Hashem Shamayim for sturka or for just eating Hashem Shamayim. Or in the case of mamash Erev Yom Kippur, that shailah, if... Then he said if a goy is going to eat it, okay, then it's not mamash bal tashchis, then okay. Right. Let's move on, and here

15:17 we have a picture of a room where, as you can see, there ha- were... there were a fe- earlier possibly two rooms, and the wall was taken away to make a more open plan style. There is, as you can see, a crossbeam at the top, that brown beam, which is... I understand is actually, um, possibly hiding an RSJ, which is supporting the upper floor. On the right side of the... as you look at the picture, there is a protrusion at the wa- of the wa- at the... in the wall, and that is to... that was left there to support the crossbeam. So here's the question: Does this count as a tzura sapesach? Does this count as a doorway? So we have in a, in the Gemara, both the Shechinach Ruth, you have an achsadro. Achsadro means a, possibly in English, portico, but it's a, um, a structure which has got three walls. And when the fourth wall, where there's no wall, there's just a... There, there are beams and holding up the, the, uh, crossbeam. So the Gemara says that does not need to have a mezuzah because that's not a doorway as such. It's just la-achzoku tikra, to support the upper floor. To s- or support the crossbeam. So, uh, I remember once there there were... to a whole analysis of what is a door and what is a key and what is a lock. You have two rooms. They are separate functions. You want to sometimes use them as a, as a joint

17:08 function. So you, you make a doorway that can connect the two rooms. But you want to control that it shouldn't be always two functions. You have to have control, so you put up a door. Then on this control, one function or two functions, you want to have control for that. So, yeah, what do you do? You go and, and, and you, you put in a lock and you have a key. The whole development, what exactly, uh, is going on here? So a doorway is typically when you've got two separate rooms, two separate functions, and there's something, uh, and there's an opportunity to connect between the two. That's what the doorway is. But they are separate functions. So, so let's focus meanwhile on our instance where it's not here as a doorway at all. It's just to hold the crossbeam up. So then he, he says this Sefer Sehel Tom, he quotes from, uh, Maadsei LeYo from Rav Falke. In this kind of instance, when you've cut away from the walls as much as you can, you just left a little bit just to hold the crossbeam, that such a thing does not need a mezuzah. Whereas sometimes you may cut through the wall, an archway, but there's still a fair bit of wall left on either side, and that is because you want to still retain this is the lounge and this is the dining room. You want to retain them as separate functions. Then that would be called a doorway and would be chaye

18:34 mezuzah. So here it is, the interesting question. What about... And sometimes you have archways which are floo- um, um, uh, uh, only for decorative purposes. You know, say, uh, in Schonfeld, uh, s- in the, in the home there, as you go through the, the corridor, they, they just... There, there, there are archways there just for, for, for style, not for any separate functions. It's a corridor after all. And so here he quotes from... This is from, uh, let's say from Chavah Sador, from Rav Gloi. He's, he's in- he's saying that possibly that, uh, the need for mezuzah is when they have separate functions. When it's all one or a single function, the Supakani, I'm not sure, I, I, I doubt whether that is called a Tzurah Pesach to have to have a mezuzah. So he doesn't say definitively. With his... He has an argument to say it does not need to have mezuzah. Let's move on. Okay. So someone asked me about stepping back at the beginning before Shemoneh Esreh. Now, the top on the screen is from the Kitzur Shulchan Aruch. Now, he says when it comes to the end of Ezras, when it comes to Tillos L'Kayel Elyon, one should stand up and prepare oneself to... for Shemoneh Esreh, clear your mouth of saliva, et cetera, anything else which would distract you. Now, he says, "Take three steps back and say, 'Tehillos L'Kayel Elyon' until Go'el Yisroel." And when you say Go'el Yisroel, you take the three steps forward as approaching a king.

20:37 So the Kitzur Shulchan Aruch seems to be quoting from the Chayei Adam, but he's added a detail. This, which it says in Chayei Adam, this is the lower quote, when you come to Tehillos L'Kayel Elyon, you stand up and you get ready for Shemoneh Esreh. Clear your, the saliva from your mouth. Other disturbances. Try to sort out that you shouldn't have to yawn, et cetera. Can't have to cough. But this thing that you have to step back before, uh, uh, saying Tehillos L'Kayel Elyon, this is only in the Kitzur Shulchan Aruch. I haven't found it, it... Other way around. All the Sefarim who mention it, they say Kitzur Shulchan Aruch, Simon Yud Heh Sif Beis. So this is the Chiddush of the Kitzur Shulchan Aruch. And the Rebbe's Hanhaga was the following. When the Rebbe was one of the congregation, so he would step back indeed by Tehillos L'Kayel Elyon, and wait there, say that last paragraph of Ezras, Shira Chadasha. He would step back and say it while standing three steps away from his shtender. And then by Go'el Yisroel, he would walk forward, exactly as the Kitzur Shulchan Aruch says. When the Rebbe was Chazan, the, the Hanhaga was different. Then the Rebbe would stay in his place right at the, at the Omid. And after saying Go'el Yisroel, he'd take three steps back and three steps forward. So now, this, this idea of taking three steps back and three steps forward. Now, the Alter Rebbe doesn't, as far as I remember, doesn't

22:25 mention about stepping back. The idea of stepping three steps forward is a out of respect, as if you are approaching a monarch, so you're going three steps forward to approach the Melekh. The three steps backwards is only to enable you to go forward. You can't go forward if you can't, if you didn't go back, kind of. So this is Mishnah Brurah saying, the Minag HaOlam, they say... The earlier sources just say walk forward. You take st- three steps forward, but the Minag HaOlam is to take three steps back. And here he quotes the same thing. The Maharil, he would... When the Chazan says Tehillos L'Kayel Elyon, that's when he starts get-getting ready. Um, so now, so as I say, to actually step, take three steps back at Tehillos L'Kayel Elyon is the Chiddush of the Kitzur Shulchan Aruch. And I can see his logic. He's saying the three steps back, they are not crucial for Shemoneh Esreh, and therefore it's considered a Hefsek. Because we know that between Go-Go'el Yisroel and Shemoneh Esreh, we should not interrupt. There's a mile of going, them one leading into the other. So therefore, the Kitzur Shulchan Aruch says, "Three steps back, do them earlier. Three steps forward, those you can, you do after Go'el Yisroel." That seems to be his logic. And yet, as I say, the Rebbe, when the Rebbe was Chazan, didn't do it that way, and he waited till after Go'el Yisroel, took three steps back and three steps forward, possibly seeing the three steps

24:12 back also as some kind of gearing up for Shemoneh Esreh, and therefore it wasn't seen as a Hefsek. I have written up about another detail. When you go-- When you step back... So when the Rebbe would step back, the third step, he would not have his feet together, but... When, when he was Chazan. He would just the f- They... He'd keep his, I think, the left foot kind of mid-air, and then come, then, then come forward. There's always this question when you take your three steps back, when does it... Is it, is it... With one foot behind the other, is that a whole step or is that a half a step? I'm not gonna go into the whole pilpul now, but, um, okay, let's move on. Okay, what do we have the next thing on our list? Oh, we had spoke about the mezuzah, and then we spoke about three steps. Now, I'm going to share something which came in this afternoon, which is not on your list. And so someone sent me a picture of this keychain fob which has Tefillah Sadah. So people keep the keys with them the whole time. And so he's asking the question, could he keep this in his pocket when he goes into a small room without a mezuzah? That's the question. So I said to him, "Yes, that is okay," because it's in his pocket. So then looking at it b-little more carefully. I think it was, I, I think it was two weeks ago, we spoke

25:58 about the difference between Seforim in a bedroom, married couple, and Seforim, uh, which are about, uh, let's say, bringing Tefillin, wearing Tefillin in Beis Haknesses, like you say. And what I did say was that the Seforim in a bedroom, the Alter Rebbe in Siman Mem talks about having them in kis bechirchis, in a bag inside a bag. When it comes to Tefillin, he doesn't mention the double cover. He just says, "As long as they're covered." So it's more lenient wearing... Having your Tefillin with you, going to a Beis Haknesses, is more lenient than having them in a bedroom. Okay. Why is another discussion. I think I did discuss it briefly then. Meanwhile, looking at Siman Mem Gimel, surprise, surprise, he says the following, "Avol she'or Seforim also la'chnisom afi l'Beis Haknesses sheba soder, bedigloi be yodo." Uh, you wouldn't be allowed to, if it's not Tefillin, you wouldn't be allowed to take them into Beis Haknesses, even with whatever their status is. "Ki yochal halich bam beisai." Who says you have to schlep Seforim with you? You leave them at home. Tefillin you have to wear a whole day. This is going back a few hundred years, yeah. Tefillin, because people wore them the whole day and they have to sometimes use a Beis Haknesses. So therefore, Hakham had to give them some kind of a leeway, some kind of, uh, some kind of a... It says you c-cover it off, take it off, cover it off, wrap it up in your clothes. But with

27:44 Seforim, who says you have to schlep Seforim with you? That's going back, as I said, to the time of the Gemara. So he says, just wrapping up the Seforim into Beis Haknesses is not good enough. What about a double wrap? Which I, we mentioned last time, when people travel, they have a, a bag with them. Should, should they have the Seforim? Should... If they take with a Sefer Torah, it should be in a bag in s- in a, a small bag inside a big bag. So now, that's, that's the Alter Rebbe. Let's take a look at the Mishnah Berurah. Also Siman Mem Gimel. Having said about Tefillin, taking to a Beis Haknesses. Other Seforim, other scripts which have Shemos, which have Hashem's name, if they are bechis, if they are in a single pouch, that's enough. You can take them into a Beis Haknesses. Others say no, you have to have a double cover. Ketik bechirch ketik. In order to bring in a Sefer into a Beis Haknesses, it'd have to be a d- a double cover. Like we have the Tefillin, Tefillin has another in, in, in the, um, in, in the, uh, in the bedroom. Okay. So now, shall we... So again, what we have so far. The Alter Rebbe is saying Seforim, I don't... I, I... You can't take them in, even if they're covered. He doesn't talk about a double cover. Mishnah Berurah says even when a single cover is enough, the second opinion says it has to be a double

29:13 cover. So at least from the Mishnah Berurah, we say that-- we see that a double cover is enough. A single cover also might be enough, even if it has names on it. So now, coming to our question, and which w-would the person ask the question is, asked, that actually on this Tefillah Sadah, it does not have Hashem's name. It has Boruch Atah Hey Sheme Abifillah, and earlier on, Vayezot Elocheinu, does not say Hashem Olkaine Oklecha Visame. See, it does not have Hashem's name. And that's actually why I was more inclined to say it's okay if it's in your pocket. And here you have a quote from Shlomo Zalman, Gra Aruch HaShulchan. He says the following, um, "If you have Divrei Torah in a bag, which is in your pocket, that's considered a double cover, and you're allowed to enter Beis Haknesses with it." He's talking about now a double cover. Well, that's exactly like Mishnah Berurah. But then he says, in a note, he says, "Divrei Torah, as you have a Divrei Torah, you have a..." Whatever it may be. Someone has a paper, a Divrei Torah, a piece of Inshul, generally does not have Hashem's name. So really, there's only a problem if they've been gamar mosh exposed. But if they're covered, that's good enough. And even if they have Shemos, then the Mishnah Berurah is, is, says an opinion that once one cover is enough. If it doesn't have Shemos, then double cover is for sure enough, but even a single cover will

30:44 also be enough. So that's where I was coming from. But this, this, um, text on this key fob does not have Hashem's name. So to have it exposed in a Beis Haknesses, that's wrong. But if it's covered, then, then that, that, that would be legitimate. I just wanna share with you that I, I, I haven't seen anyone else talk about this. You've got a lot of these Jewish, you know, magazines, and some pages have got divrei Torah, and some parts have got other stories. Uh, this... Uh, how strict is it to take them into a, into the bathroom? So according to what I've been saying now, those divrei Torah shouldn't be exposed in the bathroom because that would be disgraceful. But if they are inside the book but they're covered, according to what we said, so long, so long as it's covered, then it may be brought into the Okay. Then we're going to go to the next note, and that is... Well, we'll first read what Rav Chaim Falaji says, and then we'll see what the Rebbe Rashab adds. So he says, "When you say Kaddish, you should say it patiently so that the people..." He said, "Don't rush." Now, don't... If... I'm, I'm sure you've noticed sometimes Sefardim, they say, "Yesh me-Elokei..." Yeah. They say the whole thing. So he says, "If so, the one who's saying Kaddish should say it slowly so that tzibbur should be able to say from Yesh me-Elokei until Dameiran be'alma..." I'm saying, uh, missing a Dalet. "...

37:55 Dameiran be'alma. Should be saying why they should be able to s- rattle it off without having to, um, break, break up in the middle, and they should be able to finish off all the way to Dameiran be'alma before you get to B'richu. If the chazan says it's quickly, chote echad, one sinner causes lots of, uh, uh, loss, loss of good for many. And he quotes to the Shulchan on this. He refers to the Sefer Ner Katzon Yosef. Now, I did not look it up, but Ner Katzon Yosef is, is actually, I think, Minhag Frankfurt. Then Yosef Tzorich Lezoher. This is even more of a concern when you have multiple people saying Kaddish, that they should be at the same pace, and not one ahead and one behind, and that's causing confusion to the listeners or those who are responding. Got people, different people saying Kaddish at different speeds, that's confusing for us in the congregation. On this last point about people saying Ka- several people saying Kaddish, so it should be preferably at the same speed. The Rebbe now adds here, "Im einum omin be'shover, if the Kaddish sayers are not mamish, uh, synchronized, im hein kuriv zeh la'zeh, if they are close, close to one another..." What does it mean close to one another? "Nirav k'tech k'dei dibur." As each one is within tech k'dei dibur, two seconds, whatever, one or the other. The difference is very short time difference, and both saying Kaddish. So then, yam tinachi san gamasheni. You wait till the

39:50 late, the slower one says his bit, and then you answer Amen, and your Amen will work for both of them because the earlier one was within tech k'dei dibur of this, the later one. So one Amen will wo-work for both. So now again. So the, the first of all, the guidance is several Kaddish sayers should say it in, in together in harmony. If that's not the case, if they are just very slightly one ahead of the other, tech k'dei dibur, one Amen works for both. Im yisrachakim zeh mizeh, if they are... Is a distance between them, then yachlan le'otkeh veyachol. Then you are able to answer each one separately, and that's why I think he says you can, probably that means you should answer each one, uh, separately. Okay? The next point which we have from the Rebbe Rashab here. Now, this piece in the Kaf HaChaim, he's talking about Birkat Kohanim, which by Ashkenazim is only on Yom Toivim. By the Sephardim, it's every day. So in that context, the Kaf HaChaim, Rav Falaji writes, "When Hashem's name is mentioned, make sure to say Baruch Hu Uvaruch Shmo," and he gives a list of references. So the Rebbe Rashab clarifies that when he says you should answer Baruch Hu Uvaruch Shmo, efshar the kavana referring to the beracha. The Kohen said Baruch atah Hashem Elokeinu melech ha'olam asher kidshanu b'mitzvotav v'tzivanu l'vorchi avoh. So when they say Baruch atah Hashem, so we, the congregation, should interject with Baruch Hu Uvaruch Shmo. Avoh b'Hashem shemaskir

41:50 ba'psukim. When the Kohanim are saying Hashem's name in the psukim, Arech HaShem, to say Baruch Hu Uvaruch Shmo there, lo ro'i se'noeg in loima Baruch Hu Uvaruch Shmo. I have never seen people saying Baruch Hu Uvaruch Shmo to Hashem's name, which the Kohen mention in middle of the psukim. Each of the psukim is Hashem's name, but we haven't seen people saying Baruch Hu Uvaruch Shmo then. He does not explain what's the difference. What the history is that Baruch Hu Uvaruch Shmo is not mentioned as a practice of saying Baruch Hu Uvaruch Shmo. It's not mentioned in, in Chazal. Something which is, seems to be medieval times it starts, and it is brought in Shulchan Aruch Simon kuf chaf daled as a commendable thing. Um, unle- and only if you want to be yotzer the beracha, then you don't say Baruch Hu Uvaruch Shmo. But my suggestion is when the person says Baruch atah Hashem, so then if I'm not, it's not, I'm not being yotzer for him, I say, "Oh, I agree with you." You said Baruch atah Hashem, Baruch Hu Uvaruch Shmo. Since the person said Baruch atah Hashem- So the c-- the, the listeners are chiming in and saying, "Yes, that's what... That's... We absolutely agree. Baruch Hu Uvaruch Shemo." But when the-- when we're listening to someone saying a posuk, "Yareh Hashem panav eleicha vichunecha, yisen Hashem panav..." The person hasn't necessarily said the word Baruch. Therefore, there's no... There isn't this minhag of the people saying, "Oh, you said Baruch. Well,

43:38 now say Baruch Hu Uvaruch Sheme." He didn't say Baruch, so they don't interject. That's the svara which I'm giving to the, the minhag which the Rebbe Rashab says as the minhag is not to say Baruch Hu Uvaruch Shemo in Birchat Kohanim, and for that matter, any other time when you hear Hashem's name, well, Atah Hashem Levadecha, whatever. It could be in middle of someplace somewhere also Hashem's name is mentioned. It's only the Baruch Hu Uvaruch Shemo minhag is only when Baruch Atah Hashem has been said. That's what Rebbe Rashab is saying. And this is our last thing which we're gonna share with you tonight. We'll still finish a little bit early, and that is about Vahu Rachum. So on Mondays and Thursdays, we have, uh, added in Tachnun. One, two, three, four, five pages. Vahu Rachum Bekol Ei Noi Ikuf. It's not imperative to say Vahu Rachum aloud. Vahakol Kiminag. And it's really depends on what the local minhag is. Now, it says it, saying Vahu Rachum standing, and it's written in Shulchan Aruch Siman kuf lamed beis, and he's really very strong words there. If a person decides to sit for Vahu Rachum, he, he invokes not very good things. Um, so it's really very strong emphasis you have to stand for Vahu Rachum. But now the Rebbe Rashab adds another detail, that Vahu Rachum, She'oime Vahu Rachum, Yeyasher Raglav. You have your feet straight. Ve'yamid Bemishor. And you stand straight. Kemoy BeShemoneh Esreh. As you would stand for Shemoneh Esreh. Sidur, uh, Rab

45:34 Shabsi Mirashko Yuhu Yan Shalom. So to help you look up Rab-- Sidur Rab Shabsi, we have this on the bottom of the screen. So first of all, he says, Tzaruch Lomar Vahu Rachum Umed. That's written in Shulchan Aruch. They say Vahu Rachum standing. I don't know how, whether that, whether that goes through the whole thing, because towards the end you've got that peyot. Hashem Chayai Veshalom Shemecha Reyna Pecha. Possibly, it doesn't go all the way. The first parts are, are more intense. They also, uh, they have... They mention that each part of Vahu Rachum have got Hashem's name mentioned eighteen times, so it's corresponding to the Shemoneh Esreh. So he says, Tzaruch Lomar Vahu Rachum Umed. Vahu Rachum should be said standing. Uvekiruv Reglayim. And also one should have the, one's legs together. Like Vayichis Renester. Vechol Haporitz Geder Yishchenu Nachash. One who breaches defense will be bitten by a snake. Ki Hu Neged Tefillas Yud Ches. Because the Vahu Rachum is instituted as a parallel to the Shemoneh Esreh. That's why it, it, it says standing. That's why also it should be said with, um, with your feet together and obviously not walking around. Vechol Hateves Vahu Rachum. They say he gives us a little bit more, some stuff. But this is what we're seeing here. The Rebbe Rashab is quoting Vayam Vahu Rachum should be said standing with your feet together and, yeah, standing like Shemoneh Esreh. I don't know how widespread this is, but, um, elsewhere in the, in, in these, these

47:23 notes of the Rebbe Rashab, we have, uh, also emphasis of on by in davening to stand in one place, the mile of standing in one place. And this is something which is especially, uh, emphasis in Chabad. The Rebbe Rash-- The Alter Rebbe has got very strong language about this, several letters about people not to walk around in davening and, um, just to stay in one place, which is, which is very characteristic of the Chabad, uh, mindset. You stay in one place, and you focus, intense, intense focus. And walking around is a, we call it Pizzura Nefesh. It's just you're, you're all over, and that's not the ideal. So that's what we have over here. Uh, so that's what I'm gonna share with you for the last thing for this evening. Wishing you a good Shabbos and a Ziva Vechasima Tova. I see here a couple of questions in the chat, so sorry to hear about the death before. What about the Chazan Vayichazor Ashas? Um, sorry, it's a bit... There was, uh, quite a few questions back, so I don't know. Um, but if that's about Baruch Hu Uvaruch Shemo, of course we do. At, um, at each time the Chazan says Baruch Atah Hashem at the beginning and then at each end of each Baruch, of course we just say Baruch Hu Uvaruch Shemo. Do I have an email from Rabbi Broyden? No, but there's a way. He has a website. He has a website called Ask the Rav. That's where I found it.

49:00 Um, okay. That's it for tonight, Kol Tuv.