בראשית תשפ״ז

00:05 Speaker 1 Welcome to tonight's Shir, beginning of the winter session, Veyakhevu Halach Ledarche. Which comes to mind, the Tov Shen Lamed Ches. I was there, so it's forty-nine years ago. And the hemsicht to... After Simchat Torah, the Rebbe was no longer able to speak by the farbrengen, but he spoke from his room. The Rebbe spoke extensively about the Inyan of Veyakhevu Halach Ledarche. Um, over the-- that winter, well, those few, those few weeks at least, after Yom Terf, the Rebbe spoke again and again, and those are printed in the back of the Kotasikas HaElek Hof. But what I remember, I-I just want to say, Chsid HaShamaisa, my, um... Last year, I started doing Chsid HaShamaisa by this, uh, Shir on Motzei Shabbos, and that was at the request of my nephew, Reb Chanoch Safrin, who lives in Sydney. And mazel tov, he just made his first shidduch. Um, so I remember like this. By Simchat Torah, when the Rebbe was no longer able to farbrengen, but he gave a message of that, that there should be a farbrengen of Chsidim, and he used the motion of a syringe, that you-when you create a vacuum, then that impels that it has to be, be con-con-con-- ful-fulfilled. The vac-the vacuum has to be fulfilled. As the Rebbe said, there should be a farbrengen. It was the first time in my experience seeing a farbrengen at large scale like a Rebbe's farbrengen, but the Rebbe wasn't there. And the various personalities spoke, Zalman Schimmin, et cetera. But one of the

01:57 Speaker 1 people who spoke, his name was Zalman Apelsky, and he told the story like this. That in Chabad, there's a Yid by the name of Chaskel Springer. It's all Yidden in El Alhambras now, yeah. Uh, Chaskel Springer lived in Chabad, and he came to the Rebbe, and in those years, he came to the Rebbe for Tishri. In those years, you go into Yechidus at the beginning when you arrived, kind of get to, uh, to introduce yourself, and then again at the end. Then he went into Yechidus before Rosh Hashanah, and he was there for Rosh Hashanah, and he was there for Yom Kippur, and now Sukkos, and he didn't feel he'd arrived. He felt that he, he hadn't connected. And it came on Simchat Torah at one point, the Rebbe was really, uh, me'eireh de-eilam, in a great state of simcha, and he was joined in. He was jumping up and down. And at that moment, he felt, "Ugh, I'm here." Right after that, he lifts up his cup to say l'chaim. The Rebbe nods and says, "L'chaim." So that's, that's the story. The... How do you get to the Rebbe? By be-by a bit out of your, out of your limitations. This Shir is dedicated by Pinchas Rabin. So his birthday, I believe, is Chofhei Tishri. And it's also, yeah, and it's also the first time he went to Yechidus. Uh, we wish him a refuah shlaima. Unfortunately, he's in hospital. We wish him a refuah shlaima. We should come back, liburio, he come back

03:35 Speaker 1 to his health and, and be whole mamash. Right. So what we have now, first thing is Bashgacha Protis Nifla'ot on... I saw this Gemara in the Yerushalmi on Hoshana Rabba, and so I wanna share it with you. So we have a minhag to give Hoshana Rabba also for children. I don't know whether they can say the Hoshana Rabba, but they can, they can clap the Hoshana Rabba, yeah. So I wanted to sh-show you a source for this. So it says here in the Mishnah in the end of Rosh Hashanah that the one who... the chazan for, uh, for Mussaf, even if now tell it's Rosh Hashanah, HaSheini Matkiya. So Tkiyas are done in Mussaf rather than in Shacharis. On the day of Hallel, by contrast, Horishim Al Hakes HaHallel, Hallel is said with the, with Shacharis. So here's an interesting thing. Why is Tkiyas at Mussaf and Hallel at Shacharis? That's the question. And the Gemara tells us, Rabbi Yaakov Baracha says in the name of Rabbi Yochanan, there was once a tragic incident that the Yidden had gathered in shul on Rosh Hashanah morning, and they blew Tkiyas in Shacharis. And the enemies, the occupying forces, they thought that this is a, a, a getting together for a rebellion against their, their occupying force, and they attacked the Yidden in the shul, and they killed them. So therefore, to avoid this kind of thing happening again, this kind of misunderstanding with the tragic, uh, consequences, so they moved it over to, to later on

05:31 Speaker 1 with the, uh, with the perception saying like this. Once they've already said the Seuda, we've davened, we've said Shema, and we said Shema Onessre, we did Kriat Shma Torah, and then, then we davened Mussaf, and Mussaf we blowed. Okay, it's gonna be looking like just a religious ceremony, not a, a call f-a, uh, for, um, rebellion. So all right. So that's why Mussaf-- That, that's why Tkiyas was delayed to Mussaf. The Gemara ask, "If so, why is Hallel not delayed to Mussaf?" To which the Gemara answers, "Well, not everyone turns up so early." Uh, and as the, I think there's a plain Moshe, he says that, um, Bashan-- not everyone is present. There's a less, a smaller crowd at, at Shachris than there is at Musaf. So, so the, uh, the worry that the enemies will see, oh, there's such a big crowd. By Sh- by, by Shachri, by the Day of Hallel, don't expect the full crowd. For the Umara, what about kids? Also, you say it's early in the day. The kids haven't gotten up yet. They have to get dressed. So not, that's not, not, not everyone's there. So the Umara answers, this is the point which I want to share with you. Um, Reb Yoyino, it says a Pasuk, "Ve'osi yoyim yoyim yidro shun." They will seek me yoyim yoyim, day by day. And he takes this yoyim yoyim and says, two days in a year, there's a special emphasis of coming to Daven. "Zoit kio ve'arova," the day of blowing

07:11 Speaker 1 shofar and the day of arov. And therefore, as he says in the Mafirish here, that, that, that Bishnaim, there's two days in the year, "Hakol dershin as Hashem mik'doylim ve'ad ktanim." The adults and even the little ones are all gonna be there. That's Rosh Hashanah and Yom Zein shel Arov, Hoshana Rabba. Everyone wants to be there for shofar, and everyone's hakol neiteln o Arov. And that's why they... because whenever you're going to make Kirsh shofar, they're gonna have a full crowd. And to avoid the, the, the incident which we described earlier, therefore, they moved Kirsh to, to Musaf. But meanwhile, in passing, he doesn't really discuss it anymore. Meanwhile, as I say, it says here, "Arov," the day of Arov is ktanim ve'kadim, ktanim ve'ad ktanim. Even children participate in Arov, in Hoshana Rabba. Which brings me to an interesting thing. According to this, the Svara should be that Hosh- that Hoshana should be at Musaf rather than at Shacharis. Which indeed, that is the Minich Ashkenaz, that to do Hoshana is at, uh, after Musaf. However, we're following the Minich Arizal, who does Hoshana is right after Hallel, and that's the Minich Sephardim. And what you have on the screen is from the Aroch HaShulchan, that the reason for doing it right after Hallel is because you're already holding the Lulav and Esrog for Hallel, so you continue with Hoshana is. Whereas the Tur quotes the Minich Ashkenaz, and they say since the Hak- we, the Hoshana is Zecher, remembrance, the way it was

08:56 Speaker 1 done in Beis Hamikdash when they went around the Mizbeach. And that was done after Korban Musaf. And therefore, Minich Ashkenaz is to do Korban at, um, at Musaf, after Musaf. All right. That's, that's a detail. But meanwhile, what we have here, Lecheira, a very strong, uh, source for Mi- that Arove is done, mik'doylim ve'ad ktanim, that even children are also encouraged to participate in the... especially in Hoshana Rabba. Right. We're going to our next question. And here is a friend of mine in California sends me a picture of a front yard which opens up to the street. Now, his question is for Shabbos. When the gates are open, is the, is this, is it still a Reshis HaYochid? Is it still considered they're allowed to carry within the, uh, front yard? Now, the... If it were less than ten amas, which is approximately five meters. If the gap is less than ten amas, then in any case, it's not a problem. It's just like you'd been have a small doorway and up till ten amas is considered a, a doorway. Once it's a gap of more than ten amas, ten ama, whatever, then it is called Porutz Bemiluim Reshis Harab, Reshis Harabim. It's considered totally exposed. And when it's totally exposed, then you cannot carry in the Reshis HaYochid unless you do some kind of, uh, measures to, to let, to, to create some kind of doorway, etc. So here's the question. These doors are... Even both of them are open, it's not gonna be

10:41 Speaker 1 more than four meters, uh, the way I can assess comparing to the size of the car, etc. But if it were, let's say, a very wide doorway, and indeed, when you open it, there is a gap of more than five meters, more than ten amas, would you be allowed to carry in the front yard? So when the doors are closed, it's Reshis HaYochid. But when the doors are open, so what's, what's the deal then? So the answer is that the doors are considered a barrier even when they're open. That's very interesting. That even when the doors are open, they are still considered a mechitza, uh, to enclose this area. And the proof to this is-- one of the proofs to this is, as you may know, when it comes to Reshis Harabim, a real Reshis Harabim DeRazo, it says in the Gemara, it's not enough to have what's called a Tur SaPesach with two poles and a wire over it to conne- o-over them. There, you have to have dloses. You have to have doors. Apparently, in, uh, uh, there's an upgraded, uh, eiruv in Golders Green, where they've done apparently this, this thing that you have actually, at certain points, you have a large, um, kind of cupboard, which has in it a s- a door. But it's not a door, uh, made of wood. It's like of a screen which you can unroll. And if you can open it... When they do open it once a year to midnight or something, they'll open

12:11 Speaker 1 up and, and screen off and close the road for a few seconds and put it back again. So you have this idea of dloses, of, of a door which creates from a Reshis Harabim, it makes it into a, an eiruv, which means a Reshis HaYochid. So- So there you see that the doors are changing the status from Reshus Harabim to Reshus Hayachid, even though the door is, is currently rolled up and inside a cupboard. That's the Gemara. It's about the d'losos. It has to be-- or it has to be fit to close the door, even though it's actually not, not... Even though the door is not closed. So now, then what I have here on the screen is from the Minchas Yitzchak. Now, apparently, the Chazon Ish is of the opinion that when it says in the Gemara that you-- with the doors which are, uh, oh, with open doors, that they're going to change the Reshus Harabim into an e-an ero-- to a per-per-permitted to carry. That is in addition to a Eitzos HaPesach. That there is over the top, there's also a wire or et cetera. It's to create a kind of archway. And then you have also the d'losos. It's a belt and braces kind of thing. So others disagree, and this is what he's quoting. That other sons say, "No, the din of d'losos is just d'losos. Just, just doors. Doesn't need to have the string over it." But even he says, even according to the Chazon Ish, it is machmir.

13:39 Speaker 1 That's talking about Reshus Harabim mamash. Well, here we're talking about Reshus Hayachid. It's just, it's open to the street. It's open to the street. Okay. For this, for sure, d'losos are enough. The fact that you have doors, even though they are open, that is going to be adequate. So what remain is that when you have, uh, doors of gates, same thing, it's going to be able to create a Reshus Hayachid even when the doors' gates are open. I just want to l- add one detail. I have in the past dealt with a situation. It was like a, a holiday, a vacation village. And whilst it had mechizes, had walls around the village, but the front, the driveway was a very wide driveway. So what did they have there? They had a bar. As you have many parking lots, you've got a bar, a horizontal bar. And then when a car comes in, with a, with a, with a, whatever, the fob, then the bar raises up, then the car could drive in. That bar doesn't count as a gate. That bar doesn't have the height of tent fochim. It doesn't-- It's, it's, it's only... It is tent fochim off the ground, perhaps, but it's only got one and a half te- tefach height. To be a kosher, a valid door, it has to, has to limit the, uh, passage of the, the lowest tent fochim of that passage. So as I'm saying, that kind of bar is not adequate to make the complex in Reshus

15:19 Speaker 1 Hayachid. What would be necessary, which we required at the time, is to put up a Tzuros Hapesach, um, two poles and a string over it. And although generally, Chabad, um, we don't want to rely on Tzuros Hapesach for more than ten amos, that's when the, when that's the majority of the enclosure. In other words, if you have an area and it's surrounded with poles and wires and let's say the pylons, et cetera, and between one pole and the next, it's more than ten amos, if that's the majority of the perimeter, that's where it's machloket. It's machloket. It's machloket. And they all tell them it's not a machmir. But when it's just by one side, that's gonna be adequate. Okay, that's enough about that, uh, question. And here is a very interesting thing which came up. It was a question which I dealt with about fifteen years ago, but it-- but some brought, something brought it up, um, just now, and I reviewed this, and I wanna share it with you. The question is, someone who ha- spent time in prison for... So, so d- when he comes out of prison, does he say Birkat HaGomel? Now, here you have on the top is a quote from the Chabad Tehillat Hashem Siddur. Mi Shehoya Chovush B'beit Sorim Al Iskei Nefoshos. One who was imprisoned for Iskei Nefoshos, for questions of matters of life, and he was then released. Now, I want to clarify that this lashon over here is not from the Alter Rebbe. This is

16:58 Speaker 1 from the publisher of the Siddur, the publisher in Vilna, who pu- published the Siddur, Seder Avoda, and that's in Tof Reish Ayin Alef. However, it was, uh, hundred and fifteen years ago. And the Siddur Tehillat Hashem is a photocopy of that. But that's not a, a faithful, uh, quote from the Alter Rebbe. The Alter Rebbe didn't give that instruction. And we're gonna see the Alter Rebbe's lashon in, in, in, in shortly. But let's go through the development. So we have here famously the Bechol HaChayim Yidu Chasdo. And that's a remez. The word Chayim is Choile Yam Yesurim Midbar. The four categories of experiences after which a person would be saying a Birkat HaGomel, and at the time of the Beit HaMikdash would bring a Korban Todah. So here it is in Shulchan Aruch, in the Ohr HaChaim, Siman Reish Yod Tes. Four categories have duty to be l'hodot. To give, give special thanks. Those who went down to sea, tho-- and c- when they come out of the sea, obviously. Those who traversed the desert when they come to a civilized place. One who had been ill and has recovered from the illness. And finally, one who had been imprisoned and is now released. V'simanoch bechol ha-chayim yidu chasdo. Okay. What's the, what's the Seder? Cheilech ches. So he hasn't really... The Shulchan Aruch hasn't followed the Seder, yeah Of a Chaim. That's not that. Siman of Chaim Inducella is a siman given by Rishonim. The state that was present, it presents here is how

18:43 Speaker 1 it's written in the Gemara. Uh, the inspiration for these four categories is from Tehillim chapter one oh seven, but there the sequence is different, and that's a separate discussion. Meanwhile, when the, when the Shulchan Aruch says, "One who was imprisoned and was released," says Birchas HaGomel. Ah, says Mogan Avrohom, . He was imprisoned for matters of life. This is a little bit ambiguous. Does it mean matters of life that he is accused of a murder, or is it that his crime calls for capital punishment? I think it's more the latter. Apachis, that he's imprisoned, and it was... He was possibly going to end up with a death sentence, and now he's been released. That's the pashut pshat of the Mogan Avrohom. Right. So now-- So what we're seeing here for the moment is a person who was imprisoned for could be bankruptcy, it could be, uh, even whatever it may be, for monetary issues, does not say Birchat HaGomel when he's released. So now whether we go to the Alter Rebbe, and the Alter Rebbe does not have a similar issue test in the Shulchan Aruch, but we have it in the Siddur, and also before he wr-- he published the Siddur, he also published a Luach Birkas HaNe'anin, and most of the material is similar, but there are many significant changes. In this area, actually, they are identical. The lotion is basically word for word. And so he quotes the and to say Birchas HaGomel, . Well, that's straight. Well, that's the Mogan Avrohom.

20:40 Speaker 1 Or if he was imprisoned for financial issues, if he had been suffering. He was tortured with, um, metal chains. So now the Alter Rebbe has disagreed with the Mogan Avrohom, in a sense. He said, not only if it was he was imprisoned for his life was at risk, but also if it was for financial. But if the-- he suffered, suffered from metal chains. Now, what brought-- what triggered it to my attention? I was learning in the Likutei Sichos, Chelek Yod Zayin, and we chaz it over on sukkos about Simchas Beis HaShoeiva. Talking about the Rambam, how curiously the Rambam does not mention Simchas Beis HaShoeiva. He doesn't mention this. He mentions the end of Yochas Sukkah, the tremendous... About the Simchas Shel Mitzvah and the Simchas Beis Hamikdash, but he does not spell out that that Simcha has got to do with Simchas Beis HaShoeiva. All right, that's a separate discussion. Meanwhile, uh, the Rebbe speculates about the Rambam's wording. There's a discussion in the Farshim, particularly there's a sefer called Yad Malachi. Yad Malachi is a... Not sure how long ago it was, um, but he is giving klalim rules for Gemara, rules for the Rif, rules for Rambam, et cetera. So he's got Klali Aposkim, et cetera. In other words, policies. Are we now authorized to take a posek, ah, and from the posek to develop Halacha? The Gemara is full of taking pesukim and developing them. And here, uh, is a question. D-does that-- do we have that authority to take a

22:45 Speaker 1 posek and develop it and draw a Halacha conclusion? Here, the Alter Rebbe, when he says that a person will be released from prison, even for financial matters, however, that's conditional if he was, uh, suffering from m-metal chains. Apparently, the Alter Rebbe's source is from the posek from Tehillim, . So, those who were imprisoned, with steel. So this is how I came to it now. Now, the Alter Rebbe has said is extended Birchas HaGomel also for someone who's released from prison for financial matters, but he's limited it in-- he limited it to has been in chains. The Alter Rebbe is not the first one who comes up with this. Um, we have this earlier. There's a safer called... There was someone, a meforshim on the Rosh, Rav Naasan Alveyl. And I believe he was a Talmud of the Tosfos Yom Tov. And he wrote glosses on the margin of his Shulchan Aruch, and that was published. I made a note of when it was significant. It was published b-in the Alter Rebbe's lifetime. Um, I have it here. No, I don't have it noted here. I noted it somewhere else. I think it was Taf kuf yod tes. It was published in the Alter Rebbe's lifetime, and later was published on the margin of the Shulchan Aruch. But here, Rabbi Naasan Alveyl, he disagrees with the Mogan Avrohom. He says someone who was, uh, who had been traveling in some village and the, the sheriff of the village, whatever, arrested him, and he was put in,

24:59 Speaker 1 in chains, and now does he say Birchas HaGomel, or is it only, um, only when it's, uh, his life was also at risk f-for the-- because of the allegations. So he says, "Well, look in the posek. Let's look at the context." It talks about people who were traveling, and they were "..." They were-- their lives were at risk. It talks about someone who was ill and recovered. It says, "....", they were at death's door. Those who traveled-- the ones who traveled the sea, "......" They, they are-- they, their souls are, are, are melting, so to speak, in, in the tra-- in their tra-- in their travail. And then it comes to the, the one who's in prison. It doesn't say "Nefashos." It says, "......" So he's saying is that the difference when it comes to imprisonment, even if it wasn't, uh, in, in Nefesh, not, not a question of his, his, his life at risk. Also, it's a Birchas HaGomel. So when the Alter Rebbe has now said not just Iskuf Nefashas, but also Iski Momon. So the Alter Rebbe writes his siddur about twenty years, thirty years after this. What's it? About fi-forty, forty years after this was pu-published. He says it's not only Asiri-- not only Iski Nefashas, also Asiri HaNevarzim. And then he brings a source from Rabbeinu Yonah, who says that the list, how they are listed in the Gemara. Why are they listed as... Let's take a look at here, the list, uh, of, well, seafarers, um, when it goes

26:44 Speaker 1 across the w-- the desert, those who recovered from illness, and then the fourth one is the one who went out of prison. So he says, "Why is it presented in that sequence?" Rab Hai, Rab Hai Gaon was asked this question. Why are they not listed in the Gemara as they are listed in the Pasuk in Ketelim Kof Zayin? So he says it starts from the most dangerous and then to the least dangerous. You got the people who are traveling at sea and those who travel across the desert. They are more dangerous. They're exposed to danger. Then you have people who are ill. Most people who are ill do recover. And finally, he says, people who are imprisoned. So then Reuformim, it's got to do with money, and therefore it's not so dangerous. So you have here in the Furash Rabbeinu Yonah that you have the mi-- the, uh, Birkat HaGomel is even for imprisonment, which is not to do with, uh, Nefashot just for a moment. So he's got a very strong proof here. So here we have a Mogan Avrohom who says Iski Nefashas. We have Rabbeinu Yonah who says also for Iski Momon. And then the Alter Rebbe has kind of said also Iski Momon, but only when it was-- when he was in chains. And here the Rebbe is saying possibly he's taking this from, from Asiri HaNevarzim. Just one more comment. Where did the Mogan Avrohom come up with ask-only Iski Nefashas? Where does he get it from? We don't have

28:09 Speaker 1 a source. He is saying look at the other three. The other three are talking about risk of life. Therefore, it follows that the fourth one was also similar to risk of life. The Alter Rebbe following the, the, the Nesiv Chaim, the Sanlavil, he's saying even beyond that. But on the other hand, the fact that it's in the context of da-red-- danger to life has to be something quite serious. Ve-very serious to the degree. He says, therefore, Nevarzim. The, uh... Okay. Finally, to finish this discussion off, we'll re-read in the Mishtabruseh in Bier Halacha. And it's worth spending a couple of minutes on this. He says like this, I found someone who writes that Mevorech, that the person who was in prison would only say Brocha when he was bound with metal chains. Now, who is the Echad he's referring to? L'chol is the Alter Rebbe because the Nesiv Chaim doesn't clearly spell out that that's-- those are the parameters. See, and when he concludes, he says, uh, he says, uh, when you're out of prison, although when the-- he started off that he was in chains, but it's not so, not so emphasized here. But the Alter Rebbe re-- clearly makes this condition. The Mishtabruseh is not so convinced. Because it looks like he's followed the Pasuk, Asiri HaNevarzim. Now, we've already written earlier in the Bier Halacha that it doesn't have to be identical to the Pasuk. For example, the people who traversed the desert. It says, "They, they went astray. They lost

30:00 Speaker 1 their way. And if they didn't lose their way, do they not say Birkat HaGomel? And when you traveled across the seas, you have There was a storm wind. And if there was no storm wind, you don't make a Birkat HaGomel. So you, you, you... It doesn't... In other words, not every detail has to be fulfilled. That's the, the risk. But who says that every detail has to be fulfilled? And therefore, he wants to say, So, so too in this case. And so he says, the other Poskim, they don't mention this. But on the other hand, he says if he was just in prison for one or two days, then that's not comparable to this situation in the Pasuk. So what we do-- we are seeing is that here, Mogan Avrohom, the Alter Rebbe, we're seeing that Birkat HaGomel where is, is when they were in a life-threatening situation or close to it. That's why the Alter Rebbe says, "Nevarzim." And although that's not life-threatening, but it is, it is pretty, uh- Uh, in-intrusive perhaps. And therefore he sees that close enough to say Birchas HaGoel. The Mishneh Berurah is, is, uh, is, is different. Now, the-- as I said, I got this question about fifteen years ago from Russia, and the one who was my co-correspondent was saying that you're, you're-- the people in prison are there exposed to, you know, gangsters with And you-- And it's, it's really their lives are at risk, which I, I accept that. Uh, I don't know these

31:32 Speaker 1 conditions in Russia. What I do know is, unfortunately, I know of several people who have been in prison, and, uh, we don't hear that they've been... We don't hear of people who are in prison in, in civilized countries, that they are-- their lives are at risk. It's terrible. It's terrible suffering. But, uh, It's done. But to say that their lives are at risk, that's, uh, would be an extreme situation. Um, so according to Mishneh Berurah, you do say Birchas HaGoel. And otherwise, uh, according to the Alter Rebbe, we've seen, I think he would not say Birchas HaGoel. Okay, let's move on. So I've had this conversation. What is the reason why we are particular to have a woolen tallis cotton? And, you know, you see other Chassidim, particularly I've seen Chassidim who their base is in Eretz Israel, that they will wear a cotton tallis cotton. Uh, yet, uh, we're particular to wear a woolen one, and I'd like to discuss where this, where this coming from. This is from the Alter Rebbe's Shulchan Aruch, and it says the following. There i-- Now, there is an idea that the tzitzit should be the same material as the garment. So if you've got a, a, uh, silk garment, have silk tzitzit. You have a cotton garment, have cotton tzitzit. Whereas wool or linen, they are like the Skelenty keys. They, they can be used for any garment. You can have woollen tzitzit are good for any garment. So other-- anything besides wool can either have of

33:18 Speaker 1 the same fiber as the garment when it comes to, uh, um, but it-- or can have woollen tzitzit. Okay, so woollen tzitzit on a cotton garment seems to be okay. Comes along Marami Rottenberg, the mayor of Rottenberg, the Rebbe of the Rosh, lived about eight hundred years ago, and he says, "No, no, no, no. That which tzitzit of wool work for any other garment, that means wool and linen in comb-- in-- which are combined. It is only if it's They have two threads of... two long threads of wool, which are telus, and two threads which are the white ones are linen. That is when it covers for other garments. But if it's just wool or just linen, that does not cover for other species. So the specialty where wool covers for other garments is only when it's the Shatnes tzitzit, which was permitted. Well, that's... Well, not. We don't do it nowadays. So according to this, Rabbi Marami Rottenberg, woollen tzitzit on a cotton garment, you're not Ay, the minhag is not so, and we see that people put woollen tzitzit on a l-- on a, on a, uh, silk garment. So I, I, I'm, I, I like to point out when it says It means that's for yourself, not to p-preach for other people. But fine. But Chassidim, for Chassidim, we have to share, yeah? That, that there is a chumrah to have, to have if it's a, a, a silk ga-garment, to have silk tzitzit, and so on. Actually, going back about fifty

35:04 Speaker 1 years ago, there was a... In Tel Aviv, there was a By the name of Judah Shlotkin. Apparently, he did a run of cotton threads for-- to be able to put in cotton tzitzit into cotton garments. The They, they, they didn't become very popular, and the proof is that they're no longer available, yeah? So, so according... What we're see- what we're seeing is that wearing woolen tzitzit on a cotton garment is, is not so straightforward. In addition, that there are those who say that if a garment is not made neither of wool nor of linen, it's Therefore, the Alter Rebbe concludes very clear. One who wants to fulfill the mitzvah of tzitzit min haMuvchar in the best way should be particular to have a tallis cotton, a cotton tallis cotton made of white wool and put woollen tzitzit, and that's how you are fulfilling the mitzvah of tzitzit without any pikpok, without any doubt. So that's how we are That we are particular to wear a woolen beged with woolen tzitzit. As I say, those Chassidim who are wearing cotton tzitzit, cotton garment with woolen tzitzit, I suspect they're coming... They, they, their Chassidus is based in Eretz Israel, and I can understand in very hot weather it becomes very difficult to cope. But it's not a-- not certainly not mehudar. In addition to this, I would say especially Shabbos, because if you're wearing a garment without-- which is not a chaiim ve'tzitzit or you're not fulfilling the mitzvah of tzitzit, and you're wearing it Becomes

36:47 Speaker 1 a question of carrying. I, I must share with you, though. I had a-- I once had a guest. This was a guest. He was a Rav in Eretz Israel, and he, uh, stayed with me. No, uh, he's, uh, London Polovich, whatever. Stayed with me. And so he's-- Erev Shabbos, he says, "Can-- Where can I put my tallis and the shawl?" Okay? I said, "But you can wear the-- you can put the tallis in the shoe before Shabbos, or you can wear it to shul. Some people wear the tallis to shul." He says, "But he doesn't want to wear a tallis to shul bec-- He doesn't want to wear tallis on Shabbos through the street because he's worried he's not making mitzvot tzitzit without trailers. Therefore, him wearing the tallis in the street, he's going to be carrying." So I said, "But what about your tallit cotton?" So he says, "I'm not gonna wear tallit cotton on Shabbos." And then he says, "But you think I'm Frum. My son is much Frumer than me, that even in Bnei Brak, where there's an Eruv, he also doesn't wear a tallit cotton on Shabbos." Okay, let's move on. Um, let's move on. So here we have a question of someone who, on Shemini Atzeret, which was Shabbos, at Mincha, he davened a Shabbos Shmini Atzeret and said, "Yaale veyo'vo," and somehow he found the Yaale veyo'vo, which is not there. But he-- somehow he got mixed up, and he said a Shabbos Shmini Atzeret, and he mentioned the

38:11 Speaker 1 Yom Tov in Yaale veyo'. Now, that could also come in, you know, beginning of Yom Tov, yeah. Could be the first day of Yom Tov, could make the same mistake. So here's a question. He mentioned Shabbos, he mentioned Yom Tov, but he did not mention Yom Tov in the middle berachah. He mentioned it in Retzeh. So what do you do now? Does-- Is-- It was a Yoetz or not Yoetz? So this is my-- one of my, uh, popular sfara I'm mentioning, Shekos MiYovon, all about mistakes in davening. And he says one who made this mistake on a Shabi-- He davened a Shabbos davening on a Yom Tov, and he said he mentioned the Yom Tov in Yaale veyo, in Retzeh. He should not repeat. Some say he does have to repeat. That actually-- That's very, very clear, yeah. There's two opinions whether he should or shouldn't repeat. So actually, this is a long discussion in Siman Tof Be Zain. That's towards the end of Hilchot Pesach, where the Alter Rebbe talks about when a person davened a Yom Tov dikah davening, and he forgot about to mention Shabbos, or he davened a Shabbos dikah davening and forgot to mention about Yom Tov. He didn't say... Uh, he says if he mentions Shabbos in the middle, but he did not mention Shabbos , for example, so he's Yoetz. This is what he's saying. Um, sh- because he mentioned them be-emtza habrachah before the Chassidim, even though he didn't mention it at the end, but he mentioned

39:42 Speaker 1 it in the middle. So what I'm reading from the Alter Rebbe is only if, only if he had already mentioned Shabbos and Yom Tov in the middle of the berachah, didn't mention at the end, okay, he's Yoetz. But in this case, he did not mention Yom Tov at all in the middle of... in the middle berachah. It's only in Ya- in Yaale veyo, which is in the next berachah. So my impression is that the Alter Rebbe is one of those who would say he does have to repeat the Shemoneh Esreh. So not such a clear Halakhah. Right. Let's move on. Um, similar, now we're talking about another mistake, and this is a gentleman got up the first day of sukkahs, very excited, comes downstairs, sukkahs, wow, nice sukkah, and he takes his lulav and esrog and makes a berachah. Then Shehecheyanu, and then he goes, "Oops, it's Shabbos. On Shabbos, we don't bench lulav." Okay? Comes to now, comes the second morning. Okay, he comes down to bench lulav. Does he say Shehecheyanu because he had said Shehecheyanu yesterday? So this is the question. Um, so here-- The, the, the question is quite a Lamdoche question. When you say you not mention bench lulav on Yom Tov, uh, on, which is on Shabbos, did he do a mitzvah, or did he not do a mitzvah? Rabbi want to say you don't, don't, don't, don't, don't bench, um... You don't bench lu- um, esrog on, on the, on Shabbos. So did he do a mitzvah, or

41:17 Speaker 1 was it sh- did he not do a mitzvah? So the same thing had been on Tkiyas, yeah. If someone had, had done Tkiyas shofar on Shabbos, which is the first day of Rosh Hashanah, then he then realized the mitzvah. All right, comes the second day. Did he do a, did he do a mitzvah yesterday? Was it the first time this year, or is it the second time this year? Similar question, but here is a bit different. Here is... Here, you don't have to say Shehecheyanu for the simple reason the-- because that when the person brought a new lulav and esrog, and he just puts them together, if he said Shehecheyanu then, that's good enough. And that's indeed why we don't say Shehecheyanu on the second day. Ah, if yesterday might have been Yom Tov, but all right, but he made the Shehecheyanu w- on the, on the, on having the lulav and esrog, so to speak. So therefore, on that basis, he doesn't say Shehecheyanu on the second day because the Shehecheyanu on the first day is not worse than the Shehecheyanu which was said the day before, before Yom Tov, which is also Yoetz. That's why I told him, and at a rate, the late I saw his Keshuva says as much, although there are a lot of discussions about this in contemporary sfara. But now, that could happen anywhere, yeah, these mistakes. This next one is something which is only gonna happen... It's only gonna happen in Chabad. So here's the following. This

42:41 Speaker 1 is a shliach of someone in Central Africa, and he gets an email or a WhatsApp from one of his people, uh, in Ivrit. "Rabbi, I, uh..." This is, this is on, on Sunday night. "Rabbi, I put up a mezuzah this afternoon," on the Sunday, second day of Sukkos. "I put up mezuzah this afternoon. Then I realized, oops, it's the Chag, and I shouldn't be doing banging mezuzahs." Uh, but then I WhatsApp one of my other, my, my friends, and they said, "No, it's only one-day chag." And now his friends are Israelis, so they're, they're saying it's, it's a very ..." But then he says, "But no, we're..." He's in, in Central Africa, and so they meant to be keeping two days. So he says, he writes to his rabbi, he says, "Do I have to take the mezuzah down and put it up again?" This is the question. If someone puts up a mezuzah on Shabbos or Yom Tov, uh, in violation of Shabbos and Yom Tov, is the mitzvah valid? So it's a little bit similar to the previous shailah, but quite unique. Yeah. So my response was that it is valid and, as I say, I w- I wouldn't find this in contemporary Sefer. They don't have these questions of people putting up mezuzahs on Shabbos and Yom Tov. But, uh, the parallel which I'm drawing from is a din in Shechem, Noach, Siman Yod Ches in Yoreh Deah. If someone shechted, he sh- he slaughtered an animal on Shabbos or Yom T-

44:12 Speaker 1 or Yom Kippur, even though he would... It's a punishable, a capital punishment on, on Shabbos. On Yom Kippur, a violation of Yom Kippur, so he's g-punishable with malkis. Shechitah shekesheira. The shechita is valid. So he did an act of a mitzvah on Sh- on... Which is he's not allowed to do that act. But bedieved, the act, the, the, the, the act was wrong. But the mitzvah is a... The, the animal is kosher to eat. So the same thing, the mitzvah which was affixed in violation of, of Yom Tov, but, uh, the m- the mezuzah is kosher. The, the, he doesn't have to take it down. In- interestingly, on a mezuzah, why don't we make a berakhah... Uh, sorry. With a mezuzah, it says in the Torah, "Ukesavtom al hazuzot bes'chech." So why don't we take a, a, you know, a, a, a magic marker and write on, on the doorpost, you know, on the glossy paint. You write, uh, Shema. Why don't we write it on the brickwork, on the masonry? And the answer is, says the Gemara, "Ukesavtom k'sevar tamo." It should be a, a perfect type of writing. And writing on brickwork, on masonry, et cetera, on, on timber, it's not a good writing. So we write it on a piece of parchment, and then we take the parchment and we put it up. Ah. And then when we put the parchment on the wall, on the doorpla- doorframe, ah, we've done ukesavtom. We have... So when you take a mezuzah and put

45:48 Speaker 1 it on the wall, what you're doing, you're doing ukesavtom. You're doing writing. So when a person puts up a mezuzah on Shabbos, is he... Perhaps you could say he did writing on Shabbos. But obviously, it's not a normal type of writing, so that, um, that's not really a concern. Um, I did see in contemporary Poskim, I was looking around, the story of you have a mezuzah case which has got, like, a opening at the top. And you could effectively open up the, the, the stopper. You could open the top and pull out the mezuzah, or you can drop it in. So if you had, let's say, a mezuzah case was open at the top, and on Shabbos you took the scroll and popped it in. Would that be allowed? Would that be valid to... Okay. That's, that's discussed in contemporary Poskim, which I would say, according to what I just explained, lechatchilah, I think you should not be doing that Shabbos because you're mekayem the mitzvah of ukesavtom, which shouldn't be done on Shabbos. Okay. Now, I'm going on to our next question, and that is that I came down on one day of... The first day of Sukkos, and I saw a pot in the sukkah. Now, uh, it was at the side of the sukkah, but okay. I, I just want to discuss an interesting thing, that really a pot... It says the kalim after the, after the eaten-- food has been eaten, pots, uh, dishes after eating, they are repulsive, therefore should

47:21 Speaker 1 be taken out of the sukkah. Um, and you shouldn't be washing dishes in the sukkah. Now, the way the Alter Rebbe presents, it looks like a clean pot is not a problem. Uh, others say that a pot doesn't belong in the sukkah unless you're using it for serving it for food, but otherwise it shouldn't be in the sukkah. But here was a pot in the sukkah. Okay. Now, it came to me there, uh, years ago, but it was a bit of a surprise for me. A pot is a kli shemalachto leissur. We do not buy pots as fridge containers. We buy pots to cook. Like we understand that a frying pan is made for frying and a cook pot is made for cooking. The fact that you store the soup in the pot, yes, that's the hemshacha to the cooking, but you don't. It's not used primarily for storage. So in my mind, a pot is a kli shemalachto leissur. You're allowed to move, move a kli shemalachto leissur if you need the space. So tzurich mukame. Now, the pot wasn't bothering me, but it's in the mezuz-- it's in the sukkah. So its presence in the sukkah was offensive to me. Was offensive to the sukkah. Am I allowed to move something offensive? Is that called the tzurich mukame? So here I looked around. I didn't find this addressed my question addressed clearly. What I did see is the following, that this is in Hekhes, Hekhes, Shem Shem Ches. Imagine you come to your

48:54 Speaker 1 Shabbos table and there's a pen sitting at the table. There's plenty of space. You don't have a big crowd. The pen is sitting at the table, and what's the pen doing at the table? But it's muktzeh. Can you, uh, c-can you take away the pen from the table because you need the space? But I don't need the space. I just don't want it to be... I... Its presence bothers me, but I don't need the space. Of course, there's a simple answer. You know what? Create the need for the space, move it away, and then put your serviette holder or something. But just talking theoretically, if you d- is, uh, are you allowed to move it because it's offensive? Its presence is offensive. So Igrot Moshe says no, because you don't need the space. You, you want it out the way, but you don't need the space. Quotes Rav Karell is also. Shelem Zalman, on the other side, says perhaps actually the, uh, that's called, uh, uh, s- the fact that you... It's embarrassing where it is. You've got guests coming, uh, and you're embarrassed. Perhaps that's also called the tzurich mukame. You need the pa- space clear because you don't want to be embarrassed. It brought up another one. He says if there's something which is, uh, inappropriate at the table, so then y- it's considered the tzurich mukame. It's a very interesting question.

50:15 Speaker 1 You don't need the space, but its presence bothers you. So is that called tzorech mekayem? As you see, it's a mach- machloket. Now, I would just wanna share with you, as I was looking around for this, I saw the following. You know, the day after Sukkos, you're not allowed to sit in the sukkah because it looks like you're bo- you're adding another day to Sukkos. So now here's the fol- here's what happened. Um, someone ha- doesn't have enough space, he wants to use a sukkah for a, for a, for Shemini Atzeret and Simchat Torah. So that's really after Sukkos, he shouldn't be sitting in the sukkah. So the din is you have to do something to disqualify the sukkah, and then you're allowed to sit in the sukkah. So here's the question: Are you allowed to bring a pot into the sukkah to be the statement of disqualifying the sukkah? So the pot is, uh, if it's Shabbos, Shemini. Can Shemini Atzeret be Shabbos? Yeah. Yeah, it can be Shabbos, as it was this year. Was it? Yeah, it was, yeah. So can you bring on Shabbos, can you bring a pot into the sukkah to disqualify the sukkah? So Rav Elyashiv says, that's called tzorech guf. You're allowed to take a pot to keep the door open or something like that as a paperweight. So you can take it, uh, you can carry the pot into the sukkah in-- as your statement to disqualify the sukkah. So he's saying, he's accepting that the pot

51:42 Speaker 1 is muktzeh because it's k'lishat l'issur, but you're allowed to carry it into the sukkah to disqualify the sukkah. That's called meta-- l'tzorech, um, k'lishat l'issur, l'tzorech, tzorech guf. It happens to be a, a suitable, um, piece of equipment to disqualify the sukkah, which you need to do. Okay, um, I know I've got a little bit over time. I-- If you... Listen, you have the choice to switch off if it's too late, yeah? Um, just a, just another couple of minutes. So we have here a case. Someone writes to me. They had a... On Yom Kippur, they had a four-hour break between Musaf and Mincha. And so now comes back after the break and wants to put on, uh, his tallit. Does he make a new beracha? So let's first deal with the beracha, and here it's from the Alter Rebbe. He says, "You take off your tallit." Let's say it was on Rosh Chodesh. Yeah. And you d- took off... You forgot it's Rosh Chodesh. Let's say after Kol Nidre, you took off your, your tallit, and then all of a sudden, "Oh, what about Musaf?" You have to put on your tallit. Do you have to make a new beracha? So the answer is, assuming you're wearing a tallit katan, you don't have to make a new beracha because it was a short interval. And so the kind of the presence of the mitzvah of tzitzit on your chest, the tzitzit, tallit katan kind of bridges the gap. Says the Alter Rebbe, "Aval im

53:02 Speaker 1 ba l'dov shel akah kamah shaos min shepo," but if even if you're wearing a tallit katan, but if it's several hours interval, then you have to make a new beracha. So four hours by, by, by me is for sure a long, a, a... That's kamah shaos, so for sure you have to make a new beracha. Now, but I did not mince my words to say what, like, what's going on here. Why did you have a four-hour gap? That, that's really... That means people have been rushing. All right, take away a derusha, take away selling the aliyas even, but all right, that's... You saved an, an hour. But how do you get a four-hour gap? And I felt it was inappropriate that there should be such a situation. And, uh, um, I would say if, if, uh, you... There are... There's ways of cutting up, but what are you cutting up for? There's an experience like you go to a Lecha Dodi. You make a concert, and you rush through the concert. Then, then Lecha Dodi. But that means you're... The hisorerut, the, the, the Nigunim, et cetera. There's a certain kind of desired effect, and by rushing through, you've forfeited that effect. So what's the, what's the, what's the chachmah? So I, I, I... Someone says it was, uh, mefsoa, whatever. Okay, whatever. Okay, I, I said what I had to say. Okay, um, finally, we have about... I did have the discussion, I think, about giving out prizes on Shab- on Shabbos and Yom

54:30 Speaker 1 Tov. Did we have this discussion? At any rate, uh, the... This is very briefly. We have here a contemporary sefer. It says you are allowed to give out prizes at a tefillin group on Shabbos or Yom Tov, and it's based upon a din which we have in Shulchan Aruch, Siman kuf tes zayin, that you are allowed to g- send on, on Yom Tov. You're allowed to send derabbanim. You can send food, even non-foods, if they are ready to use. And even, this is actually very surprising, you're allowed to even send a pair of tefillin to someone, even if it's gonna be carried through the street. Because are you carrying it through the street and you don't need... No one needs tefillin today, but you have a joy from the fact that you are bringing a gift. So that's... So you get simchas Yom Tov. So it looks like you're allowed to give a gift of tefillin. Now, we have the famous discussion in Siman shin vag that when you want to g-- that not to give a gift for a chosun and kallah on Shabbos or Yom Tov because of mechah hamakom, of, of get a transaction. So the, so you have here a contradiction. Here in shi- in siman, in Orchos Shabbos, they say you don't give gifts, non-food gifts on Shabbos, and here all of a sudden you have... So this Sefer Orchos Shabbos, he finds some way around it. Um, but I'm not sure whether he's right at all. I would like,

56:02 Speaker 1 like to say the following, that It says here, "Muta le'shloach lecha ve'eri." It d-- And that's the Mishnah, you have it over here. "Meshalachin kelim." Who says you're giving them as gifts? Who says he's giving the tefillin as a gift? He sent... If someone has told you that he's, doesn't have his tefillin, so you send him tefillin on loan the day be-- on, on Yom Tov, so he'll have them after Yom Tov. Who says you're giving gifts as an outright gift? It doesn't say that. That's the whole... This is so... It's all by the way. The whole thing is about of the, the delivery through the Sh'sulam, that's the, the, the main emphasis. Where-- The, the gift side of it is not even emphasized. Therefore, um, until I... I'm, I'm still not convinced about this heter. Yeah. Okay. So still some homework on that. And just want to finish off, I shared today in Shul, but I want to show it to you for those who are not here and weren't in Shul this morning, in our Shul that is. How the Rebbe, you can see this is from the Sefer Halichos Menachem, and you can see they've zoned in to the Rebbe's tzitzit, and you see how there's a three knots. Normally, we do double knots, and here you see there's a triple knot. Uh, and so my son-in-law, Mendel Katz, who lives in Buffalo, government of Chicago, sent me a s- a seforah. So here we have... This is in Tosfos, in, in,

57:33 Speaker 1 uh, Menachos, am Lamed Tes, Amad Alef. So in the Gemara it says about the chulios, you should have at least s-seven chulios and no more than thirteen. Seven corresponding to the seven heavens, and thirteen including the six spaces between the seven heavens. But nowadays we don't have this because we... That's got to do with chalos. We don't have chalos, so therefore we don't have the seven chulios. Says Tosfos, "Why do we make a point of five knots?" So he says the whole business, the tzitzit is a gematria six hundred, and the eight strands and the five knots brings you to a total of six hundred and thirteen. I, the word tzitzit is spelt without two yuds, only with one yud. So he says, but one time it says, "L'tzitzis." That lamed is thirty, so then it's shared with the other two, then therefore you have an extra thirty, and therefore each time tzitzit is six hundred. Okay. “V'chein noyei rabbeinu tam.” Now, as Rashi said, five knots. “V'chein noyei rabbeinu tam,” to s- to, to make these five knots too close to the talus and three close to the psil. In other words, where the strands separate. So he has two lower down, closer to the garment, and three further away. “Mishum ma'alin bakodesh.” So when we s-- So when this Sefer was published, they were speculating why the Rebbe is doing an extra knot. Speculating perhaps it's just in case it unravels, whatever. And here you have, very nice, we have here a Tosfos,

59:08 Speaker 1 that there is an inyan of making... Although this is not identical like Rabbeinu Tam. Also, I'll explain that in a moment. But the idea of kind of starting with two and then doing three, so doing a, a, a third one is an idea of ma'alin bakodesh. I just want to finish off looking at the bottom of the page in that Gemara, Menachos Lamed Tes. Says the Rivvo that he himself saw the tzitzis of Rabbeinu Tam made so, and most people make knots between the chulios. Um, that you have knots between the chulios. And he goes to a whole, a whole detail of that, and then he finishes off. That we don't have chalos. Um, "Minag Rabbeinu Tam she'hoya kosher, um, shekosrer boi keneged zayen chutim." That's... Can you see it? Um, let's go again. That, that symbol is getting in the way. Oh. "Shehoya kosher chut shel kosrer boi keneged zayen chutim." So just to clarify, he's saying the following. You know how we, Chabad, we take the shamas and we wrap it around three times, then we tuck it in, then we pull it tight, and then we go again? So that was Rabbeinu Tam's k'shurim. So Rabbeinu Tam's k'shurim, his, his knots were not like what we do, a double knot. He says, "Rabbeinu Tam shehoya kosher, kosher chut shel kosrer boi keneged zayen chutim," that he would take the thread, which is the shamas, which is wrapping around the other seven, and he would do a... tighten it at the beginning twice.

1:00:51 Speaker 1 Do two as pull tight, and then at the end, he'd do his thirty-nine whatever circuits, and then he would do three, um, such things. "Ein ha-minhag olam ken." However, that's not the contemporary minhag. "Ela cholkin chutin dal kan dal b'kan." So the way we do the k'shurim is we do four over four, um, dou- the double knots. But Rabbeinu Tam didn't do it that way. Just to finish off, that the way Rabbeinu Tam did the k'shurim when it comes to binding the lulav, it says that its idea of, of tying the lulav. And some people used to tie the lulav with ta-tuka knots. The way we do the lulav with the, the rings and tucking it in, that's very similar to the way Rabbeinu Tam did his knots on the tzitzit. It wasn't a knot in, in our sense, in normal sense. It was one go-going round and round and then tucked in. That's what I want to share with you and wish you all a, uh, a Gutten, a Gut Voch, a Gut Chodesh, and a, uh, a Gut Mongolia Yakir Holach L'darko. And ikka should be, we should go Michayel El Chayil, Yiroya L'kim B'tzion, with the Si- Vesechazenu Einenu B'shomcha L'tzion V'rachmim, mit malkena b'resheiyn. Gut Voch.

1:02:08 Speaker 2 Good enough.