שיעור על תפילות חג הסוכות

00:00 Speaker 1 Welcome to joining us here. And Mizmor L'Soledor V'Waldikanes, which happened this morning, uh, a solo of over a hundred Bnei Israel who could have been a, a terrible disaster. And Atah Charton MiKol HaAmim, VeEbash Tat Yefirt, that they should be, uh, brought to safety. VeChides LaHalal LaShem HaGodol Al Hanesech HaAm Filesech Shemech Olais. Right. So now I'm going to say the Hayom. We're looking at Inyanim of Tefillah of Sukkot. So I-- We-BeHashgacha Protis on-- during the Hasochah on, on Yom Kippur, I opened up Yerushalmi on Rosh Hashanah, and I saw this amazing thing, and that is about the, the f- the connection of, or connection of water of the Nisu Hamayim to Sukkot. So says the Yerushalmi, and a similar thing in the Bible also. Torah said since Pesach is a time for the, uh, harvest of the grain. Since Torah say-- Says, "Bring an offering of barley. It should be a brocha for the teruah." Then since there is Shavuot, Atzeret is a time for looking forward to the crop of, of, uh, fruit, Teruah Peris Elon. Therefore, we have, um, the Chitim, Hovey Chitim Bikurim Ba'atzeret. So bring Chitim, that's the Sheleh Lechem. So we have an extracurricular Korban on Pesach, which we call the Omer, and that's got to do with, uh, teruah. We have an extracurricular Korban on Shavuot called Sheleh Lechem, and that's got to do with Chitim Bikurim. Comes along, and now we have another, another extracurricular. Omer Meato comes Sukkot, Nisuch Hamayim. So the difference being that by

02:18 Speaker 1 Sukkot is... By the other two, it's before it's in Torah. Sheleh Lechem and, and, and Omer. Nisuch Hamayim is from Remazim. And but however, Omer Meato Nisuch Hamayim, this is the extra... It's the, it's the other two are, are also, yeah. They're not the regular Korbanot. They're-- As I'm using the term extracurricular. So Nisuch Hamayim is also a special, um, offering, and that's got to do with because we're currently doing it Al Hamayim. Let's go see where this Remez for this earlier in the Yerushalmi, which everybody familiar, but where do we find the Remez to Nisuch Hamayim, and which become-- makes it Omer HaTorah, becomes a, a Mitzvot HaTorah. So we have the word, we have the Korbanot Chag, and you have on the screen each day's pretty much, well, um, the different number of Parah, but everything else is the same. And then it says, but at other times it says, "Venisco, Venisco." But by Yoma Shein it says, "Veniskeyhem." So you have there, is it the extra Mem? Comes along in... Then we have on Yom Hashishi, we have an extra Yud instead of Venisco. As you can see, all the other days it's Venisco. Here it becomes Unosocheho. Says as if there's extra Yud. And then the word Kemishpotam. Yoma Shvi, whereas everyone else, everywhere else it says Kemishpot, Kemishpot. Comes along Yoma Shvi, it's Kemishpotom. And so here you have Mem. Yud-Mem is you have here, the Torah has built in these extra letters. As a Remez, we can Remez Nisuch

04:07 Speaker 1 Hamayim Bachag. So that makes it a... According to some, a Mitzvot HaTorah. Anyway, this is, this is Limud of this Korban, this offering of Nisuch Hamayim, and this brings with it the whole Simchas Beis HaSheyeivo and all the, um... I can't talk now, Rav Ashi. Sorry. Okay. So ha-having appreciated the theme of Sukkot is very much associated with Mayim, then that also explains the Kochim, well, the Arba Minim. Uh, Sukkot also has got to do with the rain when it's-- is it predictable, not predictable. Arba Minim is also growing from Mayim, especially the Aravah. The Aravah doesn't, uh... Well, it's, it's the one of the four, which is specifically Arvi Nachal associated with water. And then if Aravah is important because we wouldn't pay water, how much more so when it comes to the Inyan of Hoshana. So we have this, uh, in the Beis HaMikdash, the Seidah of Hoshana. And so we have every day, we are copying what they did in the, in the, in the Mishkan, and we're going around the Bimah with the, with the Lulav, and we're saying special tefillas, which we-- are known as Hoshana. Literally, Hoshana means, uh, save us. Please save, uh, save us. The word No can mean two things. It can mean, um, please, and it can mean, uh, now. Al Techmen No, Ma Shom Avushol. No means-- Can mean now, yeah. Good. So now we have, um, some practical, simple questions for the moment. I'm going through my agenda. So- So how does it

06:05 Speaker 1 work? So originally, the chazan, not everyone had-- knew the, the whole say the Hoshanas. The ch-ch- the, the, the chazan would say, and the tribe would say, and everyone would say, So when the chazan is saying aloud, and then the tribe will respond, Hence the, uh, the way it's br-brought out in Yem Yem, et cetera, that it's... Well, the part which is said out loud by the chazan is a Sheina tchillabe soif. Whereas the part which everyone just says on their own. So then you just say Sheina once. And this brought, brought-- brings to the, uh... Every year we have this question. What's, what about the, on, on, on, uh, Sunday? Sunday, you're making up for Shabbos. So in the older siddurim, there was no Sheina put in between one, one, uh, sentence and the next. But in the newer siddur, in the annotated edition, which, uh, yours truly is involved in the, uh, in the, um, uh, guidance there. So then they added Sheina before and after. Oh, Sheina at the beginning, uh, first part, Sheina before. And for the last, uh, what is it, fifteen, uh, whatever, uh, phrases. It's, uh, no less, yeah. From Samech to Tot, whatever it is, uh, nine. They added Sheina before and after. So now comes, comes on Sunday, and you tell that person you have to do also yesterday's. But yesterday's it says Sheina twice. Do I have to say Sheina twice or once? Is it a poshut that you have to say Sheina only once

07:47 Speaker 1 because, uh, this whole idea of responding Sheina twice is because there's a chazan who's saying out loud, so you follow the chazan. Uh, yeah, we have to take it up with the, with the designer of the siddur to somehow build in this kind of change. We start with the-- Those, uh, I mustn't recommend people should go around with, with, um, with their phones. We'll have an app which will, uh, get it right. ‑‑ but, um, yeah. So it's a-- But for sure, this is a double poshut, that Sheina is only said once unless you're going together with the chazan. Right. Now, let's get a little bit more serious then. This idea of saying Sheina-- And not saying Sheina on Shabbos. So this is, um, not the Minigim Roho Eilo. It says in the Alter Rebbe's siddur, we don't say it on Shabbos. I suspect that this is in the Alter Rebbe's-- following Alter Rebbe's policy, he's quite strict about not saying Bakosha Srocho on Shabbos. So that's... I'm scrolling down to another yud then I'm jumping ahead. Like for example, in Benshing, Reenu, Zeinenu, Parnaseinu, Chalkileinu. Pa-- Reenu means pasture us, feed us. Zeinenu, again, provide us with food. Parnaseinu. And tack on these words. The Yerushalmi says, "Reenu, Zeinenu, Toyfes Broches Kachu." Even though on Shabbos, it shouldn't be, shouldn't be Bakosha Srocho. So Reenu is a Bakosha. Toyfes Broches Kachu. This is the format, and just leave it be. And Davki, in that piece where the Yerushalmi addresses, and it's brought Alter Rebbe

09:41 Speaker 1 in Mishne Arch, wherever it is, uh, page something. Um, Re-Reenu, it doesn't-- You can say Reenu on Shabbos. But here, the Alter Rebbe is the only one. It's farzenu. We change. On Shabbos, you say Royenu, not Reenu. What's the difference? Royenu means our shepherd. Reenu means shepherd us. Reenu is a request. Royenu is a, is a, a praise. And here, the Alter Rebbe, if it's a minor change, okay, let's change it on Shabbos to be Royenu. Um, there's a couple of other instances where we see the Alter Rebbe was quite ca-careful about this. So in the end of Azami Besrochin, in other siddurim, there's another Shevach. In addition to this, there's two lines, three lines in our siddur, but there's a longer piece in other siddurim which are kind of Bakosha Srocho, and the Alter Rebbe took it out. And if you want to read up more about this, you can see this. There's the volume, HaSiddur, which was published, uh, twenty-five years ago. Um, so Rabbi Gordalia Oberlander has an article on the Alter Rebbe's policy of Bakosha Srocho on Shabbos, what does go in, what doesn't go in. So he doesn't mention Hoshana's, but I, I suspect this is where it comes from. The Chidday says, Minigim Yerushalim is not to say it, not to say Hoshana on Shabbos. And also it's quoted Minigim Temun also not to say on Shabbos. I just find it funny. On Shabbos. Seriously, that's, that's that Mamish Bakosha Srocho, uh, if you take it seriously. And so

11:24 Speaker 1 that seems to be the Alter Rebbe's policy of not saying Hoshana on Shabbos. Separately, we have the Seder. Now, the Al-Alter Rebbe has a certain Seder, and in most other communities, I'll say Ashkenazi communities, I don't know about Sephardim. But you'll see there's a whole, a whole gesheft which, and you have on the screen. What you did, first day of Succot, second day of Succot, it all changes, very much dependent on where Shabbos comes in. But the, the, um, piyutim of Hoshana's are attributed to Elia-Eliezer, Elazar, Eliezer Kaliri. And there is a period especially for Shabbos, Olam Nitzur. And you read up, uh, uh, since the beginning of Yom Tov, I've been fascinated by this to looking up different siddurim. The whole ca-cha- the whole poem of Olam Nitzur is all describing about Shabbos. So it was clearly designed to be said on Shabbos, yet the Alter Rebbe dropped it. Then if we-- let's take a... give a couple of minutes attention to the Veltzer, uh, Mincha here, yeah. So all right. They put, uh, for Su- first day is L'maan Amito, unless it's on Shabbos. If the first day is Shabbos, it's Olam Nitzur, as I said. That's a period for Shabbos, and then L'maan Amito gets late. Now, then there's another chapter, another, another poem. It's Eirech Shui. I will present my, my pleas. Now, this is designed to be on the same day of the week as Yom Kippur. Eirech Shui is I will present my, my pleas, and the third day

13:10 Speaker 1 of pay-- of, of Sukkot will be the same day. Yeah. So, uh, th-this year, uh, third day of Sukkot was Monday. So like, like, like, uh, Yom Kippur is a Monday. So that was designed. The Eirech Shui should be on the same day, Behem Shachatot, to Yom Kippur. That's why this is designed. And with the exception of when that third day is Shabbos, where they say Olam Nitzur and then, then there's another, another factor, and that is Od Ena Hamashia. Od Ena Hamashia has in it requests kind of for rain. That cannot be too early in Sukkot because in Sukkot we shouldn't be asking for rain. It's a Siman Klal Habechirah. The last day before Shemini Atzeret. Okay. So where we, uh, uh, they permit to say, um, to say, uh, a, a, a, a Bakosha of rain in the Hachanas. It's almost-- We're almost, we're almost out of Sukkot already. So the-- Here you can see on the Cheilei Chol Hamoed, which is the, the day before Shemini Atzeret. So then Od Ena Hamashia, with the exception if that occurs on Shabbos, when it is dropped. So there's a-- As you can see, it's a very complicated system, and that's why the siddurim will have diagrams. And we have a much simpler system. We have, we have the six Hachanas and, uh, whether, whether the Shabbos comes in or not, that Seder is pursued. So people are asking, "Where did the Alter Rebbe get this from?" So take a look on the screen, please.

14:52 Speaker 1 And you have here, this is from the Siddur Shaloh. Now, the Siddur Shaloh was published before the Alter Rebbe's time twice. Once-- both in Amsterdam. Once in tof ayin zayin, and once in tof kuf beis, three days-- three years before the Alter Rebbe was born. And the publishers did-- It's not necessarily the word, word to word by the Shaloh. The publisher-- But in the first print, he says, "Be'omri bepolin. Omri maeshanis kasede she nitvu sukan." That the sequence that we have in our siddur, that's the Seder which they have in Poland. Ashkenaz or even in Malzeh has Seder. However, in Ashkenaz, there's a whole different Seder. Eirech Shui and the Keilei Mishorres, and then he has Erev is Shabbos, et cetera. We have Shabbos, Olam Nitzur. So if someone asks you: Where does the Alter Rebbe take it to have just the same Mincha, sa-same Hachanas day, regardless whether the Shabbos in between and no meddling around, um, according to the Kliyas, that is taken from Mincha Polin. The only thing is that this point of not saying on Shabbos, that's not Mincha Polin. That we do not have on record that that's Mincha Polin. This is the Alter Rebbe's, uh, influence here. But two things here. One is the sequence, and one is the saying on Shabbos or not. Possibly, you can, you can, you can theorize that because the Alter Rebbe is saying Ein Olam Nitzur beShabbos, therefore, the whole sequence of Ashkenaz, which is largely influenced by Olam Nitzur being this day

16:29 Speaker 1 or that day, all right, if you're not going to say on Shabbos anyways, so then it's-- it makes it simpler just to follow Mincha Polin. So the Alter, the Alter Rebbe was in a position to make a decision whether to follow Mincha Polin or Mincha Ashkenaz. He was in a position where Hasidim were switching from Nusach Ashkenaz to Nusach Sfarad, and that's really his mission in putting the siddur together to give guidance. So it was a new-- it was an uncharted territory. So he could have chosen one way or the other, and this is how the Alter Rebbe chosen, saying possibly the not saying on Shabbos was the influence to follow Mincha Polin rather than Min, Mincha Ashkenaz. All right. Let's go on to our, our, our list, our agenda. So we have here six Hachanas, and we could identify themes. The s- first one is, uh, more praise in Hashem, to Hashem. The second one is Evenshesia, et cetera, praise about the Mitzvot Midot. Third one, Omani Chaimo, is praising Eden. It's this beautiful, uh, Hasidish nigun. Family, yeah. Then there's the Hasidish version, yeah. And that's the Hemshacha. Okay. Um, I'm sure you'll find someone qualified there to tell you the rest of the, uh- They think. Okay, so we have here six themes, and, uh, these are, are expressed in the, uh, in the, the six Heshans. All right, so here in point hes we've, um, discussed already, the Mincha Ashkenaz. Um, now, as I mentioned that the Beit Yosef says that

18:39 Speaker 1 we don't say... That the Mishleim don't say on Shabbos. Now, okay, the question is, now that you-you've got six days of... You've got six days with Heshans. Once you take Shabbos out, you've got five days. So then what happens to the Shabbos one? Yeah. In other words, there would be a possibility to say Shabbos, just drop it, drop it, finish. And here we have a Tzemach Tzedek. And if you, uh, have the time, it's a far-- a geschmacke piece to go through. Tzemach Tzedek in Piskei Dinim. Um, it's Siman Totfрей Samech. It's the last piece in the Racham. And he analyzes. He says, "If you only say five, why does the Seder have six?" Inevitably, Heshana Rabbah is never on Shabbos. So why are there six Heshans? Just have five, and then, uh, you know, L'ma'ai, the Shabbos one is not dropped totally. So what do you do with it? So, you know, before the Alter Rebbe, you could have said on Shabbos, you do say it. By the way, Develta says Heshans on Shabbos. It says in Shulchan Aruch, Ein Makif. They just say it on their pla-- each one on their place. So that could have been done. But now that we're not saying Heshans on Shabbos, so what do, do we do with the Shabbos one? Fascinatingly, Tzemach Tzedek takes the Gemara, uh, Gemara Rosh Hashanah, I think it is, uh, and he-- where it talks about what happens with the Karbanot. What do we say in Shemini Atzeret and Simchat Torah,

20:18 Speaker 1 et cetera, when we talk about Shemini Atzeret, the Karbanot. So there's three opinions there. There's Abaya, and there's Rava, and there's Amema. Abaya says the one you miss, you miss, finished. Rava says, if the first day, if the first day was Shabbos, on the second day, you should say by Yom... You should be... No, no, no. No, no, Chutz Laretz. On the first day of Chol Hamoed, you should say by Yom HaShen. Because with Sefirat HaOmer, it's by Yom HaShen. So you- The first two days, but you said the first day is Karban. Comes the third day, you haven't said the second day is Karban. So it's Yom HaSheni. Ah, you're a day out. That's what-- That's Rava's opinion. Comes along Amema, and he says you should say both. Didn't have a dalkin to look at. Without going in too much of a pilpul, which if you have a geschmack in pilpul, go through that Tzemach Tzedek. But the Tzemach Tzedek is saying that is what behind here, the, the minag which we have. That we're following like Amema. According to Abaya, the one for Shabbos is skipped totally. According to Rava, the one which you skipped yesterday, do today, and then you're gonna be one day kind of out of sync. And according to Amema, you say yesterday's and today's. And that's what we do also by Heshaynes on the, on our... That's talking about the Karbanot in Shemini Atzeret. And we also do the same with Heshaynes. Comes to Shabbos, we missed one,

21:49 Speaker 1 so we do yesterday's and today's. What's fascinating is that... I'm not sure which year that, um, this Piskei Dinim of Tzemach Tzedek was printed. It was obviously posthumously because Tzemach Tzedek, it was... The whole Tzemach Tzedek was printed after the peteeka of Tzemach Tzedek, even Bechor Dim. The pa-- The, the Piskei Dinim particularly is a bit notorious for having pieces from other Rabbonim also there. So for example, the whole section in Hilchot Nidda, to Kuftani Kvav, that area, those, those, that Shulchan Aruch type of style is attributed to Sir Simon K'rev, Nachum Aryeh of Vitebsk. Um, and actually, there are even contradictions between Hilchot Nidda in Piskei Dinim and, and abs- and the Al-- Tzemach Tzedek and the Chuvas. The answer is, is different, different author. K'ponim. So there's this piece, and there's... In, in Otzar Minhagi Chabad, Avei Montchien brings that there was a debate in the time of the Rebbe Maharsha, Rebbe Rashab, between two greater Hasidish Rabbonim. There was someone, Rebbe Moshe Elehaft, and there was a Rebbe Lazar Ramenok. And in one of their-- In the Seforim ones, in the-- We have the Seforim in, in manuscripts still. They're debating, is this really, this piece really from the Rebbe? And then it comes a bit later, it said, "But we have a report that that's what they did in Lubavitch." It's so interesting to see how things evolved. In other words, the Alter Rebbe sa- writes in the Siddur, Shabbos Zachmanischt. What do you do now with the one which is...

23:32 Speaker 1 It was still open for debate. We've, uh... And each place, the Rabbonim told them whatever they, they felt was right. And now comes along Tzemach Tzedek, of a newly published Tzemach Tzedek, which says the whole thing that you say yesterday's and today's. Is it really from the Tzemach Tzedek? It's interesting to see how the, how the debate is. Now, by own, this is Dvar Poshut. You know, this is, this is how things developed. Okay. Right. I'm going on, having discussed more Arum, the Heshaynes. There are-- If you want to go into Pshat from the Heshaynes, um, it's, it's not gonna happen within forty minutes, yeah. There are-- There's simple Poshut translation, uh, and then in my, my work on the Siddur, I tried to identify, for example, each one. Let's say this is about Noach, and this is about, uh, Ezra, and this is about... Et cetera. Just very briefly. And there are Seforim which are dedicated for Shehecheyanus. Yeah, it, it is, it is a struggle because you got, you got, let's say, half an hour to go through those seven piyutim besides what you're doing. And, and you don't have time to appreciate, to, to understand. If you want to appreciate, you have to read it up before. Yeah. So well, now we're going on to the night of Hoshana Rabbah. So the night of Hoshana Rabbah, we say the whole of Tehillim. We say the whole of Devarim, Mishneh Torah, before Chatzoz, and the whole of Tehillim after Chatzoz. Now then, what

25:02 Speaker 1 exactly do we say after each Sefer? So this is from the Sefer HaMinhagim. "Le-achar kol Sefer M'Tehillim, o yumi yirotzein for Hoshana Rabbah." That's one yirot. Then yirotsen shel achatsei halevanah. There's a whole thing in Shechinah that the Ramah brings that you could go out into the, into the street, and if you see the shadow, your shadow from the moon, and see... Look at your shadow. If your shadow is not complete, it's not good news for the coming year. But the, uh, the, the, uh, advice is not to, not to krich that way. You know, t'taman tiye ma she'hamelech aka. So, all right. So now, in, in cities, it's not a problem because there's... Who has a shadow of the levanah? Efshar, efshar in Postville you have shadows of the levanah. You drive out for half an hour, twen-twenty minutes, so you have a shadow of the levanah. Kapone, abba mitutz nish. Now, so that's another yirots. Aval lo yihyeh yirots shel yom. But not to say the yirots of yom. Now, now, here, this is... I have from Mesivim, um, Halacha Minchag. Reb Berel Lipschitz, zal zein gezunt, he was the chazan by the Rebbe many years for Tehillim Hoshana Rabbah. And he could hear the Rebbe saying the yirots for Shabbos Yom Tov. So despite what's written in, in, in Sefer Avodah, beshev de Friediker Rebbe, you do not say the yirots for Shabbos Yom, Yom Tov on Hoshana Rabbah. The Rebbe did say it, so you can do what you want. Um,

26:42 Speaker 1 just to clarify, there's... In the Tehillim, there's a yirots for Shabbos Yom Tov, which is like ten lines, and then yirots for Yom HaKippurim, which is much longer. And is Hoshana Rabbah, is it Yom Tov? Is it, let's say, you, you cannot say Tachnunim. You do. You can say. You say the whole Tachanun. You say whatever. So that's the s'vara of that. Yirots shel Yom Tov doesn't belong on, on Hoshana Rabbah. L'poel the Rebbe t'yod gezogt. So all right. Okay. Uh, I see someone's got here a question. Sorry, I didn't respond earlier. Is that also why we say migdal on... Instead of magdal? It may be related to that. Um, yes. But, uh, that's another discussion. And the s-- The, the, the difference between migdal and magdal goes back to Rishonim. Already Rav Ruderman mentions it, so it's a much older thing. The variation between reinu and royeinu, I don't think has, uh, anything before the Alter Rebbe. All right. So now coming back to the yirots for Hoshana Rabbah, which means at the end of each sefer, the five seforim. So you say the yirots, and you're invoking, uh, that you should be sealed in a sefer. Now, what happened... So here you have the first one is B'sefer Chaim Tovim. Second one is Sefer Gurol L'Yeshua. The third one is Sefer Mezounos for Anosei Tovah. Fourth one, B'sefer Yisharim Tmimim. And the fifth one is B'sefer Tzadikim. Now, interestingly, there's a letter in Igros Kodesh, around Tesh, Teshin to Zayin. And the Rebbe

28:24 Speaker 1 is analyzing this Avinu Malkeinu. Uh, sorry. And w- In Avinu Malkeinu, we have also five pos-- S'veinu B'sefer. But there, the third sefer is Panos V'Chalkalah. Here, it's B'sefer Mezounos V'Anoshei Tovah, which is close enough, yeah. There, the third, fourth sefer is in, in, in Avinu Malkeinu, B'sefer Zechuyos. And here is B'sefer Yisharim Tmimim, which seems to be unrelated. Fifth sefer in Avinu Malkeinu, B'sefer Sichos Ughilah. Here's B'sefer Shel Tzadikim. The Rebbe, in this letter, seems to be suggesting that one should be saying as it is in Avinu Malkeinu. Now, before you ju-jump and start, uh, taking Tipp-Ex and changing it in your Tehillim, I just want to point out that this letter of the Rebbe was in his Igros Kodesh, and until the Igros Kodesh were published, it wasn't even known of. And Merkaz LeHanhaga Chassidut were publishing Tehillims again and again. The Rebbe had years of opportunity to change, to give guidance to change the text, and he didn't. So I, uh, I, I hesitate to say that you should change the text because you find something in Igros Kodesh from, um, sixty-five years ago. And it was-- And the Rebbe never gave it as guidance to the maois. What should you do? Frank, my dear, I should be out. Okay. Um, now, we're weiter with the yirots. Now, this is the yirots shel achassei halevanah. It was one... A couple of years ago, I was stuck somewhere. There was no, there was no minyan of anash. And where I was staying, I

30:10 Speaker 1 didn't even have a Chabad Tehillim. But I had my, uh, ois-- I had my laptop on me, ois b'halacha Chaba- in ois, um, ois haChochmah. See, ois haChochmah did not have the Chabad, the regular Chabad Tehillim, had only the Yaaleh. So I came to say the yirots, and so I had to say it from there. Mitamon, I see it's near Nai-Naia Zachen. So not everything I have the middle of the night. But I noticed there's quite a few differences. So towards the end, we have V'koach Hashem Hagadol V'Hakadosh, hayotzim mip-pasuk, anuchi eirid imcha Mitzraymah, va-anuchi al cho gam ole. I should be elevated with this pasuk, which Hashem said to Yaakov, "I'll go with you down to Mitzrayim. I'll bring you up." And, uh, here in the, in Yahalom, he's got here a, a whole, a whole tziruf to say And then he has another Besheim, Aleph Lamed Daled, Shetetevlon Achsima. And in the regular Tehillim, which we use, the, uh, early Yeshivitzluk Tehillim, it has just, uh, an abbreviated, simplified form without all of that, uh, extra stuff. So very interesting. The Chaire is of Shataze. That like the Alter Rebbe had a policy of Shavar L'chol Nefesh, Sinas V'Shavar L'chol Nefesh. So also in Kehos Kamna. Now, this was not in the... I have an article about this in the, uh, Nesivim V'Lochomenik. Um, you can see here, in Simim Meozayim. So the Chabad Tehillim is copied from Hebrew Publishing Company, which is published from-- copied from a publisher in Poland called Pirazhnikov.

31:50 Speaker 1 Um, but that Tehillim, which it was copied from, did not have those Yehi Rotsons. So the Yehi Rotsons were cop-copied and pasted from elsewhere. And so when whoever made those decisions, whether it was the Rebbe, the Friediker Rebbe, or whoever, they chose where to copy this Yehi Rotson, and they chose the more simplified form rather than the mar-- more Kabbalistic form. And possibly with-- because of the theme of Shavar L'chol Nefesh, so to leave it simple rather than too, too Kabbalistic. So just-- It's just interesting to know that there are these other Nischoes, which also published by, by, by Kehos. Okay. Um, right. Couple more things which we have. Now, what do we do with the Hishanas? So there's the famous thing about throwing the Hishana, the fa-very popular minhag, yeah? Of throwing it on top of the, uh, on top of the Aron Kodesh, which the Rebbe did not do. The Rebbe took it back with him. Um, there's a famous vort that why do we bang the Hishana on Hoshana Rabba? They say, His-the Hishana has spent-- the Arove has spent a whole week together with the Lulav and the Esrig and the Hadassim, and it hasn't become any b-- any better. So you have to give him a poor pech. So that's why you should bang him. Now, I traced this vort. It's not from a serious Sefer. It's from a joke book. Because it's a hundred and twenty years old, doesn't make it any more, uh, holy. And I just want

33:29 Speaker 1 to respond to that and say, if you're ready to take that, Gishbison Hishane, and you were ready to take him up and put him on top of the Aron Kodesh, okay. Then you b-have the liberty to, to shmeiss a bit, so long as you are also going to elevate him to put him on top of the Aron Kodesh. So I'm just... Der Chatzaos. But the Rebbe did not throw it on top of the Aron, Aron Kodesh, and so do what you want. Right. I'm, I'm going now to-

33:58 Speaker 2 Yeah. Rab, Rab, I was asking-

33:59 Speaker 1 Yes.

33:59 Speaker 2 Is, so where did this, uh, come from, this minhag of putting it on the Aron? Is this, where this is seen in a Sefer anywhere?

34:07 Speaker 1 No. I can-- But I can just testify. Even six months later, you can still see it's still on top of the Aron Kodesh, you know? Unless you've got a very good janitor. Yeah. I say the minhag, you see it all over, yeah. Very strange. I do- I don't know whether it's documented in, in... All right. Um, possibly, possibly there's a, there's a famous story with Hasam Sofer that two Talmidim came to him to-- It was just after Sukkos, and they came to-- wanted to join his yeshiva. And the Sukkah had just been dismantled, and the S'chach was kind of on the floor. And he was seeing how they came in. And one of them, he was a Mekabel. Another one, he do-wasn't Mekabel. The one who wasn't Mekabel later became an Apikores of some sort. What-- How did he know? So he saw one was walking by the S'chach, who was walking around the S'chach. The other one was walking on the S'chach. So the one who was walking on the S'chach, so in other words, he di- he wasn't sensitive to, uh, Chovel of a Mitzvah, to Bizoyn of a, a Mitzvah. So possibly, the Hishanus on top of the Aron Kodesh is kind of to protect it from being left on the floor, uh, in the way of Bizoyn of a Mitzvah, and after, to put it out of, out of harm's way, out of way of Bizoyn. Possibly that's where it's coming from. All right. So I'm coming now to the last

35:44 Speaker 1 day's, the last day of, of, uh, Shemini Atzeres. And Shemini Atzeres, finally-

35:49 Speaker 2 Oh, Rab, I have-

35:49 Speaker 1 Yeah.

35:50 Speaker 2 Uh, just one more question. Uh, people asked, um, the Hishanus, is there a problem to reuse them? Can some-- more than one person use one set of Hishanus? If the-- all the leaves are on, you just whack it like this, and then someone else, or it has to be each one has their own?

36:10 Speaker 1 The meaning is to buy separate, yeah. Ad Kedekach, you buy even for little children. And that's-- And you see in Otzem HaChabad, like you have the idea of having Kaparos for each child, there used to be also, you know, the, the, the whole business of, of the Shabbos Shuvalicht. There used to be a minhag of preparing, uh, strands for each one. And they said, "This is for Moisheleh, this is for Yankeleh, this is for Dvosha, this is for Sprinza." And then prepared. Then they took all of those strands, and they twisted them into a big wig, dipped it in wax, and they made the Shabbos Shuvalicht. And then, then afterwards, by the time of Tzedekah, as the family grew, they couldn't fit more than one. They had to have two Shabbos, two, two, uh, licht. As the family grew bigger, they needed to have three. And then the Rabbezin comes in and says, "Three Shuvalicht." And then the Mossek says, "Yeah, in the three aspects of Tshuva as we know." So but then it started off with a, a kind of a symbolic act on behalf of the schuss of each member of the family. And I see the same thing with the, uh, kaparos, and the same thing with, um, perhaps other things also. So the idea to be on be- on behalf of each member of the town, which is, if possible. Yeah. Um, now, so coming back to, um, to, to, to, to Geshem. So you've got this very beautiful poem at

37:32 Speaker 1 the beginning of, well, Chazal Ashas of Musuf, Shemini Atzeres, and its counterpart is on the first day of Pesach. Here's introducing Tal, and here's introducing Geshem. Now, both of these piyutim were composed by Rabbi Elazar Kaliri, and we do not have the full form. You have here, Afbri Lahaviv. That's Aleph Lamed. And then you have the Yud is from Eliazar. So, uh, originally, apparently, there was five stanzas, and somehow they, uh, were dropped. But you have look in, uh, what's his name? Um-

38:18 Speaker 2 Goldschmidt.

38:19 Speaker 1 Welcome the name. What, uh, what, uh, who's into Tefillah. Take care of Tefillah. Um, not Rosenberg. Now what it is. Um-

38:28 Speaker 2 Goldschmidt.

38:29 Speaker 1 Goldschmidt, yeah. See, in Goldschmidt's Machsor, you'll see. He'll give you a little bit of the, the, the, the full, the full piyut. But just to explain what is this, what's going on here. And I would like to encourage, if anyone is a Hazan for, for any, any part, for, for Ishanus, for Geshem, whatever, you should feel a duty to read up it, to read it up before to understand what you're saying. As a Frederick Rabbi would say for the Chazonim, for Yom Neroyim, they should be-- they should read up. They understand what they're saying. At least one person in the, in the representative, the Tzibur, should know what's being said here. Yeah. But so the Afbri Yatriach, um, which is the, the first words of these two stanzas, is, as you can see, it's from a Pasuk in Iyov. Afbri is the name of the Malach Hamamuna On Rein. And he is pushing the c-- Ov is, is, is, uh, the Ov is a thick cloud. Yofitz Anan Oiroy is spreading the cloud of light. By the way, Oir somehow relates to Geshem also. And so this, th- these opening, uh, words are from that Pasuk. Afbri Utas Shem Sar Motor. Utas means was, um, spelt out. Afbri spelt out the name of Sar Motor to bring, um, Ovim, thick clouds and thin clouds, to bring L'Horik L'Hamtar to pour rain, and to et cetera. Um, and then Yatriach is the second one. As I said, the full, the full poem would have the other

40:03 Speaker 1 words also in the beginning of those things. What else do we have? We have... Oh. So we have here, that's the, that's the opener. Then you have the piyut itself. So we have it in Tzedakof Aleph Beis, as I've indicated here in the, um, lilac, um, um, how you say, highlighting. Ov Nimshach Hachech Hamayim Berachtech Esos El, uh, Esos El, et cetera. And that goes through the whole of the Aleph Beis. Um, so this is the full piyut. And then after that, the, the, um, L'broch HaVel L'kvolo, L'chayim Velomovis, um, um, Lasuy Veloleirozan. So this, this is the, the full piyut. In- interestingly, that the piyut which we say on Shemini Atzeres is in Tzedakof Aleph Beis, whereas the piyut which we say, uh, on She- I, I, first day of Pesach, in Tzedakof Tashrak. And that is a mystery because it seems to be the opposite in, in, in Svara. That Nissan is Ovim, should be a Tzedakof Aleph Beis. And Tishri, which is Milmata L'mailo. That's why Tishri is Taf Shin Reish. It would have followed that, uh, the piyut for Tishri should be also in Tzedakof Tashrak. So whatever the theories are to explain that, but all right. Um, I'm gonna leave you with those questions. Perhaps I'm-- Perhaps I left you more questions than answers today. But, uh, okay. I'll wish you all a, uh, a Gutin Moed and a Gutin Kvitel and a Freiliche Simchas Torah. And there's one shepen one should draw from the Simcha of Simchas Torah. There's

41:51 Speaker 1 the expression, they're using the twen- forty-eight hours of, uh, of Simchas Torah. You can shep- shep mit emes and kadkets. You can draw brocha in bucketfuls for the whole year. So we should have brocha full of, of the whole year. The Gike, Ike Brocha, Geulah, and mit a vashlemung mit moshiach tzidkeinu.

42:10 Speaker 2 Amen. Amen. Thank you, Rabbi Raskin. A Gut Moed, a Good Yontif.

42:15 Speaker 1 Oh.