נח תשפ״ז

00:02 Good morning and welcome to tonight's Shiur, Motzei Shabbos Parashat Noach, Maftir and Pe Zayin. So I did not have a suitable story for tonight. I'm trying to do a start off with a Siddur Shema Yisrael. So I was reminded of a story of Rav Hillel Pariche that he would always have guests, and because of that, he would always say Shema Yisrael. One time, he didn't have a guest. So he says, "You have to take out the Siddur and say, say Al Nares Bovel." Then he decided, "Wait a minute. So then the Al Nares Bovel is the guest." Okay, so he says Shema Yisrael because the Al Nares Bovel is the guest. A well-known story. Now, in serious now-- seriousness rather, um, that this may have been true in the Siddur of previous generations that he did consciously try to avoid saying Al Nares Bovel, and which, uh, there are various traditions about that. But then we have Sefer Hamin-- Sefer HaYom Yom, and we have Sefer Haminhogim. In Sefer Haminhogim, it says we do say Al Nares Bovel. So when, um, despite all the shtick and nice stories, we have Kabbalah of Sefer, when it comes the time where we're meant to be saying Al Nares Bovel, so we say as it says in the Siddur. Okay, so I want to share with you something first of all, which it-- for me, it's relevant once a year. So this is about making Kiddush a second time if you made Kiddush before Musaf. So I don't

01:51 have reason to make Kiddush before Musaf any other time of the year other than, than Simchat Torah. But here is bringing several sources that... Here, the Alter Rebbe says, "If you want to eat before Musaf, you should be making Kiddush." But then there are those apparently who say that before Musaf is too-- is not time for Kiddush yet. And therefore, if you made Kiddush before Musaf, to do Kiddush again after Musaf. And so would be also the practice or the psak of Rav Lando or Yaakov Lando of, of Bnei Brak. This was sent to me by someone through Rev-- from Rev Eli Lando, Rev Yaakov Lando's son. So this, as I say, it's only relevant for someone who makes Kiddush for some reason before Musaf, then comes-- When you come to your meal after Musaf, you'd make Kiddush again. That means you start off the meal with a glass of wine with Borei Pri Ha'Gafen. Right. Okay. Um, I'm going on to the next question is about fruit which is, uh, infested. So we're using the example of raspberries, which generally, the general information is that they are regularly infested, and, uh, because of their nature, it's difficult because there's lots of clustered or little, little balls, it's difficult to see the, uh, whatever would have been, uh, inside between the units of the fruit. Okay, so we don't eat, uh, raspberries on their own. What about making raspberries into jam, ras-raspberries, making them into a smoothie? So the... Why don't... Well, maybe step, step

03:42 back. Why don't we say botul b'shishim? Why don't we say that those bugs are botul b'shishim? And the answer is there's a concept called beriah. Beriah means an entire creature. It was created this way with hands and feet, whatever, uh, antenna. And so, so long as it's in its original form, there's no botul b'shishim. So there's a certain chashivus, the original beriah, the original creature, a living creature. We're not talking about, uh, vegetation. We're talking about, um, a l- a live, an animal of sorts. So beriah is not botul, and that's why we are so, um, concerned about infested fruit and vegetables because there's no beetle. Now then, if it goes through the, the, uh, food processor or the grinder, whatever the ma-ma-material ma-machine you have, the grater. So then the likelihood is that any bugs which are there, depends what the size they are, but assuming that they would be crushed and dismembered by going through the machine, and as a result, there would be botul b'shishim. So, so gr-- so, um, pureed, pureed ma-raspberries are kosher. But are you allowed to puree them? So you've got here raspberries. You're not allowed to eat them. You put them through the puree, they'll become botul b'shishim, then you should be allowed to eat them. So this cut touches on the concept of ein mevatlin issur l'chatchilah. That, for example, if my next door neighbor decides to give me a shalach manos, I go, "He gave me a, a pound of lard." So yeah. So now

05:30 I've got a, a lard in my fridge. This is all bob and moses, yeah. I've got a pound of lard, and what do I do with it? So every week, I'll take a little slice and put it into the chol. Come on, let's learn, yeah. So we're not allowed to do that because ein mevatlin issur l'chatchilah. You're not allowed to take something which is forbidden and dissolve it, even though it's gonna be sixty times the volume. You're not allowed to... Ein mevatlin issur l'chatchilah. So here's a-- it's a different form of batul. There, you're talking about volume. You, you-- Every time you take a bit of lard, and you put in sixty times the volume. Here is by putting it through the Through the puree, uh, through the machine. So you've got here, in Issur, that these bugs are Issur, and therefore the, the fruit is Issur. You put it through the machine, now it becomes Mut. So that's not okay because of the... You're not allowed to do it because it's Ein Mevatel Es Lechatchilah. And if you do it, well, the rule is Ein Mevatel Es Lechatchilah. And if you do, there's a penalty. You're not allowed to use it. You're not, you're not gonna benefit from it as you would. So, so you're gonna ask, how come there's gonna be... How come we can get raspberry jam? How can we have raspberry drink? That's assuming that it's a, that, that a raspberry drink once saw a raspberry in its life. Um, so

06:42 the, the answer is that you can go to a kosher factory, and they are allowed to... They're allowed to grind their own raspberries. Then when they've made it, then I'm allowed to buy their jam. But for me to take the infested fruit and put it through a machine, that would not be okay because of Ein Mevatel Es Lechatchilah. So let's look what you have on the screen. I apologize for the quality of the photograph. So this is Psakim U'Tshuvos on Yoreh De'ah Siman Tat Lamed Tes, where the concept of Ein Mevatel Es Lechatchilah comes up, and he differentiates. He identifies three levels in infested fruit. You have a level which is what he calls Muchzak B'Toarim, that it's... You can... You have reason to assume that it is infested. You have a less than that, where it's a Mi'ut Hamotzi. It's a minority, but it's a, it's a frequent minority. Then you have less than that. That's a bit of a remote con-concern. So when the probability is that it's infested, then you're not allowed to grind it. For regardless what your per motive is, you're not allowed to... You wouldn't be allowed to put it through the machine. Then you have the next level is when it's Mi'ut Hamotzi. So I might be wrong in the details, but I will, I, I would say that something like raspberries is Muchzak B'Toarim, whereas something like strawberries is, uh, not so Muchzak. But it's a, it's a Mi'ut Hamotzi. It's something which is a concern, but

08:17 it's a Mi'ut Hamotzi. So then the rule for that, because it's not Muchzak B'Toarim, it's just Mi'ut Hamotzi. So then if you have reason that you want to have strawberry puree for whatever reason, then you'll be allowed to do it. To do it in order to be Mevatel the, the bugs, that's not okay. But if you want it for a, a innocuous reason and happens to be that the bugs are being em-emacerated, that would be okay. Um, the third level is if it is more remote than that. I would say nowadays cherries are, uh, I think it's, um, Mi She'einem Motzi to have, um, um, worms in cherries. We still check them, but it's, uh, Mi She'einem Motzi, good quality fruit. So then, and you, you... Then you'd... And you don't want to bother checking them. You want to ma- um, put them through a machine, make a smoothie with them to avoid the Shayla of, of, of, uh, the worry of, of bugs, then that would be okay. So those, those are the three levels. Now then I'm, I'm hearing, you know, murmuring, what about if it is, uh, frozen, frozen strawberries. Sorry, no, frozen, uh, raspberries. Does it make any difference? So, um, the... Well, that's something which has to be analyzed because they, they... Certainly when they're frozen, that doesn't mean that the bugs run away. But I see there Aryeh is suggesting, and I don't know whether he has backing for that. He writes, "Frozen fruit causes the insect bodies to

09:53 break up." Okay. Uh, if that's the fact, I'm, I'm, I'm happy to go along with that. Um, okay. Uh, I'd need to have a, I'd need to have an expert to confirm that that is the case. But all right, there, there could be. Perhaps we'll, we'll look at... Do some homework for the next week where the frozen, where the frozen fruit, um, infest-infestation loses the status of barrier. Okay, let's move on. So here's a question, uh, Id from France. He writes to me. He's a Kohen, and he was... Probably this was in Simchat Torah because we do Duchaning in the, uh, in Shacharis, and possibly 'cause of Simchat Torah, he was a bit late also. So he's behind the Minyan. The Minyan are, are up to Birkat Kohanim, and here is in Shehekchedu Zimra or Birkat Shema. He's asking, is he allowed to interrupt where he is and go up to do Birkat Kohanim, and if there's difference whether he is with the Tzibur or, uh, sorry, whether he is, um, the only Kohen or if there are other Kohanim. So we'll look at this in, uh, carefully in a moment. But before that, I looked up in Shulchan Aruch, in the Alter Rebe's Shulchan Aruch. Very interesting. I never registered this. That even if the Kohen is in the middle of Shemoneh Esreh. The Kohen is in the middle of Shemoneh Esreh, and he's called up to, to do Birkat Kohanim. So then he would be Mafsik in the middle of Shemoneh Esreh to

11:28 do Birkat Kohanim. And so that's so interesting because, um, normally in middle of Shemoneh Esreh, you're not Mafsik for anything. And yet here is a Mitzvah Min HaTorah, Amoy Elohem, and now he's been confronted, Vechiav Min HaTorah, to go and do Birkat Kohanim. So that seems to override even the fact that he's in the middle of Shemoneh Esreh. Um, there the Alter Rebe does differentiate, um, if he has been ins-- Or he says two, two things. Two scenarios. Either he has been instructed, then he is Mafsik in the middle of Shemoneh Esreh, or if he is the only Kohen, so even on Shemoneh Esreh. So now we're going to go one step less. I'd like to just... There, there... On this concept of interrupting and davening, it's quite a complex thing. And in the back of this, some of the Chabad siddurim, you have a table which has got about a hundred and forty-four boxes or more. If this, this, if you want to say this, then you offer this, et cetera. I'm not even sure whether it has Birkat Kohanim there, but there is a, a later pub-- That was put together by Yosef Yitzchak Adelman, Allahu Ta'ala. But then there's someone called Rabbi Lemberg who put together, say, for Hefetz Mitfela. He doesn't agree with Rabbi Adelman and everything, but that's a, that's a side thing. What he does is, he basically categorizes your three main levels, almost like a traffic light idea. Let's say you have Shemoneh Esreh and similar, you don't

13:09 interrupt for nothing. Then you have Birkat Krisma, in which you are allowed to interrupt for what's called Davar Shebichudusha, which means things which are normally done only with a minyan, like Kaddish, Kedusha, Borchu, et cetera. And then you've got Psukot D'Zimra, where you're allowed to interrupt for things which are required LaHalacha, but not Mincha. So he's got his... He kind of simplifies the, uh, hierarchy, should we say. We've got basically three levels. Is it on the level of Shemoneh Esreh? No interruptions, although now we've seen that there is. And then we have the level of Birkat Krisma. Davar Shebichudusha is, is permitted. And Psukot D'Zimra, a thing which is Minhadin, Zachi HaMinhadin, to exclude something like Borchu, Borchu Shemoi, which is a, which is, um, a Minhag rather than a Din. And therefore, Borchu, Borchu Shemoi, you would not answer in middle of Psukot D'Zimra. So you've already said Borchu Oma. You offer Ashrei. You hear a Borchu. So you'd answer Omein, but you wouldn't answer Borchu, Borchu Shemoi because that is just on the level of Minhag. Okay. So now let's come back to our topic about Birkat Kohanim. So this is again from the Piskei Teshuva. He says like this, "If the Kohen is currently saying Shema or the associated Borchus, then he should try to come to pull over to Ben HaBrochim." And he says, uh, if there are other Kohanim, he can choose to leave the shul to avoid having to be called up. If, however, he is in middle of

14:47 a, a section and he can't manage to catch up or whatever to, to, to, to a break in, in the... Then he says, if there are other Kohanim, he should leave the room. If there's no other Kohen, then he should go and, and do Duchan. Quite Sibur, et cetera. The, the... What's very interesting is that all in the whole, should we say, politic of what are you allowed to interrupt for or not, is very scant of sources in the Gemara. The source in the Gemara and Mishnah is in middle of Shema, "Meshiv Mipnei HaYiro, Meshiv Mipnei Hakovod." And if you can interrupt the Shema to respond to, uh, to greetings from, uh, because of Yiro, say because of Kovod, how much more so for Kovod Shamayim. That's the beginning of this whole, whole discussion. So here, the Kohen is in the middle of Birkat Krisma. He is allowed to... The Mishnah says he's allowed to respond, "Mipnei HaKovod." So on that basis, he can interrupt and go and s-do Birkat Kohanim if there's no other Kohen besides that, besides him. Then he says... Okay. So again, to summarize that, if the Bi- the Kohen is in the middle of Birkat Krisma, if he's the only Kohen, then he should go regardless. If he's not the only Kohen, if he can finish off the section which he's doing, good. If not, it's better that he should leave the room. Then you have here, what is in the Psukot D'Zimra, then it's much more lenient. Then he

16:14 can go and Duchan even if there are other Kohanim. He says even if he's already done Duchan in earlier, in, in another, uh, whatever, in a sense, well, essentially even the same place. But even if he's already Duchan this mor- today, well, he can Duchan again because as I said, in Psukot D'Zimra, you... It's more lenient. You can interrupt for something which is Hirhur Min Hadin. So Bi-Birkat Kohanim does fall into that category. Okay. Let's move on. And there we go. Um, someone's asking about Omei for Birkat Kohanim. That's another discussion. I'm not gonna deal with it now. Uh, I think we did have it recently come from when we were, uh, looking at the Rebbe Rashab's notes on the, um, Kaf HaChaim from Chaim Talalji. Okay. So here is a, a question. So this is also from France, where predominantly is Sefardic, uh, Yidden. And he says his Beis Chabad, somehow they're following Nusach, Nusach He... What we call nowadays, Edot HaMizrach, or what we used to call Sephardi. Now, in S- in the Sephardi custom, there is no Kaddish after Aleinu. And the last Kaddish is said before Aleinu. So in the morning, the Kaddish after Ein Keloheinu, the Kaddish D'Rabbonon in Hisbeye Arizal, Pri Etz Chaim refers to that, that's Ka- Kaddish D'Yasmum. That's the Ka- Kaddish Yasmum. That's because by the Sephardim, there's no Kaddish after Aleinu. So the Kaddish, the last Kaddish in, in, in their Seder is gonna be the Kaddish before Aleinu. That's by Shacharis. What about by

18:08 Mincha or by Ma'ariv? So then in many Sephardic communities, it's k-accepted, I'm not sure by Mincha or Ma'ariv, I don't know, uh, to say a chapter of Tehillim before Aleinu. So you finish off Shmoneh Esreh and the Kaddish after Shmoneh Esreh, by Ma'ariv, Kaddish after Chetacheinu, by Mincha. After that to say a chapter of Tehillim, and then a Kaddish, Kaddish Yatom. And then Aleinu. Now, he being the Shliach in this shul, so their davening is Kasfarit, and every day they do a Kaddish, they do a chapter of Tehillim before Aleinu, and Kaddish. He is in the year of Abelis, Rachman Eliztlan. So then they are, they're okay. He wants to say another Kaddish after Aleinu, they say it's okay. His question is: Is it appropriate for me to say a Kaddish Yatom after the Tehillim and then another Kaddish Yatom after Aleinu? Now, actually, it's a very good question because the Alter Rebbe has a policy of the L'mait b'kaddeshim sh'lo l'tzorech, to economize in, economize in Kaddeshim more than necessary. And it, it might come a bit, a bit, um, brow-raising if you say, "Oh, Lubavitch are careful not to say extra Kaddeshim," where we're notorious that Lubavitch comes to another shul and they say another Kaddish, another Kaddish. But, um, the Alter Rebbe was conscientious about Kaddeshim sh'lo l'tzorech, and it's for this reason that the Alter Rebbe instituted that L'dovid Hashem Oidi should be said at Shacharis together with Shir Shel Yom rather than having it earlier or later, which would make

19:56 it a separate Kaddish. L'dovid Hashem Oidi is a chapter of Tehillim. Say it together with the, with the Shir Shel Yom, which is also Tehillim, and one Kaddish should be for both. By Mincha, at Mincha, the Alter Rebbe says, "Say L'dovid Hashem Oidi before Aleinu, and therefore the Kaddish Yatom said after Aleinu will also be the Kaddish after the chapter of Tehillim." So the Alter Rebbe is cons-concerned to avoid Kaddish sh'lo l'tzorech. If you can have the same Kaddish for two units, one Kaddish for the two units, so don't break it up into two separate units. So if so, now this Seder of saying a chapter of Tehillim and a Kaddish, and there a Kaddish Yatom, and just after that saying Aleinu, again Kaddish Yatom, that is problematic. Um, and similar... So I was looking for it, but I remembered something to the contrary, and hopefully someone is, uh, is steering me the right direction. I'm gonna share with you. Because the same question could be for Sfiras HaOmer and Aleinu. So Sfiras HaOmer in some communities is said after Aleinu, and there would be a Kaddish after Sfiras HaOmer. And the Alter Rebbe has Sfiras HaOmer before Aleinu, and the one Kaddish covers Sfiras HaOmer and Aleinu. Yeah. So here's a K- this is in, you can see it's in Igris Kaddish. BeSheilosah, if they count, they count in your particular shul where you are, I believe this was Rabbi Duvvov in Manchester, where they count Sefirah after Aleinu. Should you say Kaddish after

21:41 Sefirah? So Im Yashar Chayili, if I would have the ability, I would introduce con-con, in, in, in, in, in conformation with the concept of not to indulge in Kaddeshim unnecessarily. They're to say Kaddish only after Sfiras HaOmer and not after Aleinu. But if that is, if Veshum Eifram, they're not maskim, and they want to have a Kaddish Yatom after Aleinu, you can say Kaddish after Sefirah also, if that is indeed the Min HaChamokah. So despite-- So what I'm seeing here is despite... As the, when the Alter Rebbe is formul-formulating this, the meaning of tefillah, he, he guides it in a way not to have two Kaddeshim, one after the other, when they could have been covered in one, in one Kaddish. But if you are in a situation where the units are being broken up anyways, this is the meaning of this shul. They are, they are dividing into two Kaddeshim. So, so then you're allowed to conform with the meaning of the shul. Yeah. So... Or let's go through this again. The whole thing is that y-y-you to, to, you could have covered both units with one Kaddish. But once the tzibbur have already said Aleinu and Kaddish, so then they've broken it up. Now you say Sefirah afterwards, that's a new unit because Kaddish was said. We wouldn't design it that way, but that's what the fact on the, on the ground. Similarly to our situation, in our situation. The Kaddish, which is said in this far-reaching minyan, they say a chapter of

23:32 Tehillim, and they say Kaddish, and then they say Aleinu. All right. So the Kaddish be-- That, that's, that Kaddish after the ch-chapter of Tehillim has made that into a separate unit to Aleinu. Therefore, you can say a second Kaddish. Of course, he's quite happy to do that because, uh, he's struggling to get his number of Kaddeshim in his day. I see here Ari is asking, on Shabbos Mevorchim, when a different person finishes a Sefer, each Sefer with a Kaddish, so the Olga can say all the Kaddishim when a Minyan arrives just before Shahrez. Yeah, that doesn't sound right. I, and, and I've discussed this at length at an earlier share, which you can find on the index, that comparing to the, the, the history, and this is interest-- this is perhaps worth addre-addressing. When did it start, the Minyan of Chabad saying, uh, Shabbos Mevorchim Tehillim? So it's approximately a hundred years ago. The idea of saying the Tehillim on the mo-- on, of the month, that was Tofresh Pezayim. That's a hundred years ago. And anyone who see-- receives Rabbi Sholom Ber Avzons weekly, uh, story, so he has a whole discussion about it. Um, I'm not sure when it was started, the Minyan of saying Tehillim on Shabbos Mevorchim. It was by the inc-- the request of a Hasid by the name of Chaim Dovid Lane. But, uh, the difference being that the Chernobyl Hasidim, they do it all at their own pace. And the Fredrich Rebbe Dafke wanted them all to be,

26:28 uh, th-th-that should be said everyone together and with Kaddishim. And the Rebbe is talking about with Kaddishim, . And but the, I, I believe that the reason for the Kaddishim is that the Tibur should be there on time. That they should be, uh, Tibur in time for the Kid-- Kaddish of the first Sefer and then Ka-Kaddish of the second Sefer. I'll say that. But the idea that, uh, the, the people come late, and the last ten minutes you have, uh, different, different people finishing all different Sforim and saying Kaddish thereafter, I think that is actually quite missing the point, and I think it's getting into this business of Kaddishim but that's all Regal Achas. Right. Let's move on. Um, so here, someone last week looks like he's weaning himself off of smoking cigarettes, and there's something called a nicotine pouch. So Baruch Hashem, I've never had a typo for smoking, and therefore, I don't know what this nicotine pouch tastes either. But apparently, it's something which you put in your mouth, and you buy in a small little, sort of a tin with little pouches. And however the, they, however last, however long they last in your mouth, but it gives you some kind of Hanoi and relief and... Okay. So he's asking the question. He's sitting there with his nicotine pouch in his mouth, and Max, he wants to have a cup of coffee. He wants to, needs to use basic essay, wants to say Ashrei Yetzer, whatever. Can you say a Beracha with

28:04 a nicotine pouch inside your mouth? Now, the question is a serious question because, uh, it says in the Gemara, if a person put food in their mouth, and it hadn't, had forgotten to say a Beracha, so if where, where possible, he should take it out of his mouth, say the Beracha, then put it back. And that's because there's a passage, "May my mouth should be filled with your praise." So they shouldn't have anything else in your mouth when saying, uh, a Beracha, et cetera. So now, does the nicotine pouch in your mouth encroach upon the ? Now, since nicotine pouches are relatively new, so I didn't find anything in Sforim, even contemporary Sforim. But there is a discussion, what about dentures? Oh, you got dentures. There's something else in your mouth. They say, "No, the dentures actually make you able to utter the words more clearly." A person who's, uses dentures and takes them out can't really speak clearly, yeah? So the dentures are, are helping you, uh, express yourself articulately. But if it was something with, let's say, uh, a plate, these they've got for, to straighten out the teeth or whatever, when, and they are notorious actually for making people sound less clear. You know. Yeah. So should they be taking them out for davening if dentist allows, et cetera? So they discussed that which, um, then, then I, I discussed this with my class in school, teenagers, and their, their question was, "What about if you have gum in your mouth? Can

29:46 you say a Beracha with gum in your mouth?" So, uh, I told them on the spot, I said, "Pasuk, "" Um, told the Pasuk with the, was, was said by the, the two women who came before Shlomo Hammelech. So, "You're middle of davening, you want to have ?" I said, "" But, uh, joking aside, um, yeah. Can... So here, here this, what you have on the screen is from the Sefer, a Purim from the Shechinah by the Beth Shocherov. And he, he talks about if a person has saliva in their mouth. And in Hilchas Shabbos, there is a concept that if you have a, a ball of saliva, which is kind of let loose inside your mouth, and you walk in the street, it's considered you're carrying the saliva in the street. So he says, "Despite that, but if it's normal," this is what we have underlined, highlighted rather, the word I'm not sure, but I think what he means, if you can effectively speak It's not... It doesn't impair your speech. You can talk normally with your colleagues, with your peers, and it doesn't impair your speech, then it's not an, uh, objection to Yimaleh pitu lesecha. So that's what I would say with the, uh, with this nicotine pouch. When the person has it in their mouth and it's, it's not even noticeable to anyone else, I believe, uh, that you have something in your mouth. You know, that ba-basis should be okay. Uh, I don't know. I haven't seen this

31:36 in years. But years ago, people who had a heart condition would take a, um, what, a nitroglycerin tablet and put it under their tongue. Could be the same question. So, so here we have a, a, a, a guidance. But if it doesn't impair your speech, then, then it's okay to leave it where it is. Rab Binyomin's going back to Shir shel Yom and Borchi Nafshi about saying twice Kadesh. Very good. Yeah. So in Chabad minhag, you'd-- we only say one Kadesh after Shi-- um, for Shir shel Yom and Borchi Nafshi together. We put them into one, into one, uh, sequence. And yes, it, it may be in your Shul, in Ashkenaz, it may be they'd have produced two separate Kadashim. And now you're asking, can you say both Kadashim? So according to our current discussion, uh, where the Rebbe's answer about saying two Kadashim, once the Tzibur are interrupting anyways, then yes, you would be able, able to say another Kadesh after, um, Borchi Nafshi. Uh, one after Shir shel Yom and one after Borchi Nafshi because the Tzibur are interrupting anyways, uh, whereas we wouldn't initiate that. Right. Um, let's move on. Ah. Now we come to, um, the major scoop of this week, where Manchester Beis Din have given out a notice, uh, about Cri-- Rice Krispies have changed their recipe, and therefore, there's a change in the Bracha. And henceforth, Rice Krispies are Mezonos, although that's acc- according to all opinions, even those who previously held that the Bracha is Ha'adamah for

33:24 both cereals. So this has been a major, you know, major ripples around the Haimesha community. Well, so is that from the Chabad? So I'm gonna come to that in a minute. Meanwhile, Rab Yoosef Landos sent me, uh, what he received from the United States, from one of his colleagues, that the alert for the Manchester Beis Din about Rice Krispies is only for UK. The formula for No-North America has not changed and remains Mezonos and Barei Neofitos as seen on our website. Um, then he goes on about the Coco Pops. Okay. So, but still we want to go into a minute Chabad. Just-- I wanna just tell you some useless information on the reason why, um, why Manchester Beis Din have a Hechsher on Kelloggs, or the reason why we have the, uh, zchus of having a Hechsher on, on a product like Kelloggs, which we don't have that many other national products, national lines which have a Hechsher on the, on the thing, is because, uh, they were or they are being exported to Eretz Yisroel, and where they need to have a Hechsher, um, with the Rabannut. And the Rabannut, uh, in Eretz Yisroel will give a Hechsher once there is a local Hechsher. That's, uh, the, uh, that's their policy. So as a result, it was about thirty years or m- or more that Manchester... Because Kelloggs in, is in the Manchester vicinity, so they have a Hechsher for Manchester Beis Din, and well, for sure, which is, uh, reassuring for us. So

34:57 now, here's the question. Um, they've n-now s-set the Bracha as Mezonos, whereas before it may have been Ha'adamah. Now, the Alter Rebbe has a different policy about rice in comparison to the Mishnah Berurah. Mishnah Berurah says on rice you'll make Mezonos, and, uh, the Alter Rebbe says, well, says, "Your Shaman should have it during a meal, and, uh, if that's not practical, then you say Shehakol." So we're gonna read that. Gi- let's give it a couple of minutes. Let's read here. This is from Sefer Birchas HaNe'enin. So we've got-- we have famously five species which are of grain: wheat, barley, oats, spelt, and rye. And then we've got other types of grain. They're not of the Chameshet Min HaDagan, so not as privileged. And the Gemara talks about two species, one called Dochan and one called Orez. And Dochan is the same as any other pulse, so therefore like tapioca or whatever flour made from beans. So that would be if it's, if it's made into a bread, et cetera. If you made this reduced to a flour, so then that would be Shehakol. So again, it's, uh, some kind of bean. And now, uh, well, if it's whole, it's pretty... You know what it is. Even so, you could, you could see what it is, then it would be Me'ah Adamah. But if it's been made into a bread or into, made into some kind of porridge, but it's been first reduced into flour, it's no longer recognizable of its original form, therefore it

36:47 loses the Berachah Adamah and becomes Shehakol. With Orez, by contrast, Orez has got a privilege that it has a Bracha Mezonos. Now, meforshim said that's because Orez is the staple food of entire cultures, entire countries. But be that as it may, so let's read carefully. The orez, if it was cooked until it became mushy or it was ground and made into flour and then made into bread, that bread is mezonos. Despite that, the after brocha is very, is very nefashes because the, the brocha which we call al hamichya or meen sholash is for shiva saminim. So with all the privilege given to orez, it does not become shiva saminim, and therefore the after brocha is very, very nefashes. But the brocha rishono is mezonos. And the Far-- Sephardim famously say that the word omen is Ashatyrus, orez, mezonos, nefashes. Beautiful. However, then, oh, then, then, then it goes on, and we said that the orez becomes mezonos when it is being mushed. There are those who say even if it's not mushed, it's like good quality Uncle Ben's rice, yeah? That it just didn't become mushy, and still it's bec-- it's still mezonos. Still, this is like a staple food, and therefore it's mezonos. So... And this, this he says the sofer. He sa-- You say Shehakol because you're not sure whether it's mezonos or ha'adam. But then the iker, the iker, uh, uh, concern we have is within the Chassidut Alef. That identity. We have a problem of identity. The broader consensus is that

38:44 orez is rice, and doychan is hirz. In English, millet. However, there are meforshim, and it's including Rashi and I think, uh, Zevenesek, who says orez is hirz. Orez, the word orez. The orez which is mentioned in Gemara, this privileged food, is actually millet. And doychan, which Gemara says is like any other pulse, is rice, is rice. So we have here a problem. I have here rice on the table. Does it have the im-- the, uh, greater prestige of orez, or does it not have that prestige of doychan? I don't know what to do because I, I don't know what, what i- what is this? Is it orez or doychan? Because of that dilemma, so Reish Lakish will only have o-orez or doychan where the whole or where the musht, only between tafas suda. During a meal, you made hamotzi. Whatever you have is all included. It's all called lechem. The meal. The word lechem includes the entire meal. You said, "Hamotzi lechem min ha'aretz," so therefore it's included. If circumstances are that you're eating this food, orez or doychan, not between tafas suda, you boreh shehakol. So now, as I said, this is the Alter Rebbe's, uh... The Alter Rebbe is very conscientious about getting the brocha wrong. A brocha levatala, brocha she'ain tzricha, and that was also the whole thing, the policy with the kaddish. He sees the kaddish similar to the idea of, uh, kaddish or the tzedakah like a brocha she'ain tzricha. So there's a... This is, should we say, the Chassidisha,

40:21 um, perspective, which is-- has got, has got an impact on the psak halakha, because in Al Pi Chassidus there's such a concern of a brocha, uh, she'lo leolam shelo le'toirech. Therefore, it's very conscientious in halakha. As a result, he says, "I don't know whether it's ha'adam or I don't know whether it's mezonos." So say Shehakol. That's the Alter Rebbe's psak. Now, that has not changed coming back to, uh, uh, whereas Mishnah Berurah. Mishnah Berurah says like this. It could be Rav Poski says that the orez is rice, says mezonos. Even according to minority, well, you know what? I've got ano- ano- I've got a trick up my sleeve. You know, if you make mezonos and potatoes, it's also not brocha levatala because potatoes are also mezonos. They're also nourishing. And if you made a ma-ma-ma-ma-ma-mezonos on beetroots or on, uh, whatever it may be, on, on apples, it's mezonos. So he's saying kind of a backup. In case I got it wrong, well, I can rely on the other shita. Okay, that's the Mishnah Berurah's shita. And therefore, he says on ri-- on, on rice to make mezonos. The Alter Rebbe doesn't go for that because, as I said, he's conscientious for getting the brocha wrong. Therefore, on rice, he makes Shehakol. And therefore, coming back to this brocha alert. So as far as I'm concerned, actually, it's, it's clear, it's clearer that it's Shehakol. Yeah. If till now I had a sofer, uh, um, which I'll come to in a moment, but now you

41:57 tell me that Rice Krispies is made with rice flour. That's what they're saying here, yeah. That they now have changed their recipe, and now if before... Ah, the bottom it says, "Old c-- recipe contains rice and no flour. New k- k- k- recipe does not contain rice, just rice flour." Okay. So now this for sure is in the sofer. Is it rice? Is it orez? And then it's mezonos. Or is it doychan, and it's therefore Shehakol. So therefore, as far as we're concerned, the brocha on Rice Krispies remains Shehakol. Now, just to, uh, help you a bit. As I said before, the reason for the privilege of orez is because that's entire cultures, this is their staple food. Now, he- have it this way. What about, what about rice cakes? So rice cakes is popped rice. So the brocha on popcorn, which is popped corn, obviously, is ha'adam. Co-corn is planted to create these pop, um, in these seeds, and to pop them. It's not, it's not a, a foreign or, you know, strange development. That's what it's planted for. So popcorn is hardum. Popped rice, it's also hardum. So the pop-- the popped rice is now made into forms, squares or ci-circles or rectangles. It's remained popped rice, and the berakhah is hardum. And that's very helpful for even those who are yoreh shamayim and don't want to eat r-um, rice other than batey ḥasidim. That's because it's esophic mezonot. But when it's not in the way the people in the Far East eat

43:51 for their breakfast, lunch and supper, uh, it's, it's popped rice, so that's not the derekh of that, that culture to eat it that way. And therefore, the-- this is the broader, uh, contemporary poskim say that, uh, that the berakhah on, on rice cakes, for that matter on corn cakes also, would be hardum because it's whole grains which are popped, and that's, that's hardum. Now, now, if I've said that to you, then you ask, "Ah, if rice cakes are hardum, why should Rice Krispies should be shehakol? Rice Krispies is also popped rice. What's the difference between rice, rice, uh, cakes, which now you're telling me a big chiddush, hardum. So why, why are you making me a, a ‹indistinct› with Rice Krispies? So, uh, uh, that's a good question. But now you're telling me that Rice Krispies is actually made from flour and not from whole rice. It's, uh, so nicha-- no ‹indistinct› for now for sure it's, uh, it's, it's a shailah. So for sure you're now getting into, uh, if it was-- if it's orez, it would be, uh, a mezonot. And if it were, um, if it were deyah chayim, it would be shehakol. And because of the sofrit, you should be saying shehakol. Okay, so much for that. Um, now we're getting weiter. Uh, so here question number seven is someone said berakhahs... Oh, sorry. I, I wanna share with you a, a story. Uh, I was listening to an interview with a young, well, uh, middle-aged German. He was a rav

45:31 in, in California. His name is Mestritzki. Possibly his name is Moshe. A rav, a very, very nice fellow. Uh, I was very impressed with the interview. I've met him and, uh, very impressed with him. So he's saying when he was a bocher in... Uh, I should have used this as the chiddashei shema'isa, but okay. So chiddashei shema'isa. He was a bocher in Montreal. And one morning he got up, and he would normally say berakhahs in, in his apartment right after getting dressed. And somehow a bocher started, another bocher, a friend of his started talking with him, got in conversation, and somehow he forgot to say berakhahs. And he goes to sh-- to, to the ‹indistinct›, sits down by his, in his pr-place, his learning chiddashit with his havruta. And Rav Wolf Greenglass passes by, says, sure something to the effect, "Did you say berakhahs this morning?" Or something like that. "Don't forget to say berakhahs." And he went... He kind of flipped. He says, and he says, "Rabbi Greenglass, how did you know that?" So Rabbi Greenglass says, "I'm not a rabbi." So he said, "Well, what should I call you?" He says, "Call me Wolf." "Why can't you call me Wolf?" Whatever. Rabbi Greenglass somehow picked up that this fellow hadn't said berakhahs that day. And when he starts, instead of getting into a conversation, how did he know, he managed to change the conversation about when he called him Rav Wolf or whatever. Uh, uh, that's the story. But meanwhile, this story happened

47:10 many years ago, and this story happened last week. A bocher in yeshiva, he did not say berakhahs for some reason, and he only re-realized at nine PM. And he's, uh, "I forgot to say berakhahs this morning. What do I do now to kind of say the berakhahs which I missed this morning?" This is his question. So now you have here on the Mishnah Berurah, um, Siman and Beis. So he quotes that-- he quotes from Tosefta in Maimon, Mordekhai in HaSholom, which I didn't manage to find in either of those, um, that you could say berakhahs the whole day. Then there's a Sefer Ma'aseh Rav of the Gra. So just like Hasidim are very, you know, follow every move of their Rebbe and, uh, make notes about this, there's a volume about the Vilna Gaon called Ma'aseh Rav, and it says he did this, uh, and it has, uh, it's, it's... And the Mishnah Berurah is quoting this as a halakha source. It's written by the grace of Hamid Chachamim, that the, the, that's the Ma-- the, the Gra says you can say Birkat Hashachar a whole day if you didn't say it in the morning. And even the night after, until you go to bed, you can still make the ‹indistinct›. Then, then he has a bit, a bit of a discussion about this. I, I looked up the, the, um, Ma'aseh Rav, which you have now on the screen, and this is in the context of Motzei Yom Kippur. Because on Yom Kippur, we

48:38 don't say berakhah on shoes. The berakhah shall ‹indistinct› we don't say on Yom Kippur. What about Motzei Yom Kippur? So the Vilna Gaon says, Motzei Yom Kippur, you should say berakhah. You put on your shoes, you say, "Shulchan Orit Shaked," and you wash your eyes, you say, you say, "Ama Avosheinu." Now, in the Ma'aseh Rav, the n-- the editor, publisher, whatever, he adds that in the Sefer Derakh Ha-Chaim, it's not so obvious. Well, okay, so what's the, what's the issue? Well, you have a, in the case of Rachmanut Zlan, a person lost a, a close relative, and they are in a state of aninus, and aninus is exempt from all berakhahs. Then the levaya happens, and after the kevurah, now they do have to do mitzvahs. All right. About tefillin or Pi-- or Pidin, you don't put on tefillin on that day in Chabad. Many things to do. That's another discussion. But meanwhile, what about, so what about, uh, ‹indistinct› davening? So here, this is in Siman Ein Beis, I believe. Um, I have the note. An Ein-- Siman Ein Alef. ‹Speaking in Hebrew› I say, well, uh, if you missed Shacharit, you don't daven a second Mincha. Why? Because at Shacharit, you were exempt. You only have to do a Tashlumin if you had a chiyuv and you didn't address it at the time, so you have to do Tashlumin. But if in the morning he was exempt of davening Shemoneh Esreh, so there's no bi-- no need for him to daven a second

50:01 Shemoneh Esreh at Mincha. ‹Speaking in Hebrew› with the same logic, you don't have to say Birkat Hashachar, even if the kevurah took place earlier in the day. ‹SpeakingSince at the time where, where the Birchas, Birchas Hashachar were incumbent normally, you were exempt, so then you don't have to say them later. You don-- And if you do say it, it's a Bracha l'vatala. So here we're seeing that on the contrary, that Birchas Hashachar belong when you get up in the morning and everything else during the day is a, um, is Hashlomah. But that doesn't say you can't be Mashalim at night. So now here you have on the s-screen from the Derech Chaim, but then you have here from Kitzur Shulchan. And he writes, if you didn't say Birchas Hashachar in the morning, you can say them, but not, not nightfall. Yeah. And then he brings from the Derech Chaim, it's only the first, uh, quarter of the day. Now, you may remember that in Sefer HaMinhogim, it says that we don't say-- Sefer-- And it's also in HaYom Yom, that we on the-- on Yom Kippur and Tisha B'Av, we don't say She'asah Li Kol Tzarchi. And even at night, we don't say it until the following morning. So, to-- contrary to The Gra who says that Birchas-- that you put on your shoes Motza'i Yom Kippur, you say She'asah Li Kol Tzarchi. But it's clear in HaMinhogim that we don't say, and it's . So we have here The Gra is saying that

52:01 Motza'i Yom Kippur you say She'asah Li Kol Tzarchi, and that was quoted by the Mishnah Berurah. But the Alter Rebbe, quoted by the Tzemach Tzedek, says no. Birchas She'asah Li Kol Tzarchi you can't say at night. Why is that? Because there was no Hirhur in the morning. You can't say this. There's no need. Yeah. So it would be a Bracha l'vatala. And just to, uh, to clarify, so we have here two opinions about Bracha She'asah Li Kol Tzarchi Motza'i Yom Kippur. Gra says yes, the Alter Rebbe says no. Tzemach Tzedek says no. Why not? So here's a little bit of history. What's the history of the Birchas? Who instituted to say these Birchas in the morning? We have a list of fifteen Birchas. Besides the first three, which is, uh, besides the last three, Birkat HaTorah. But then we have a list of fifteen Birchas. So you look in Alter Rebbe Shulchan Aruch Siman Mem Valb, and he says this goes back to the time of David HaMelech. Perhaps it was in the time of David HaMelech there was a, a plague, and they saw that there was a hundred people dying every day. And David HaMelech sought heavenly advice, and he was advised that in-- if you institute people to say a hundred Birchas a day, then that will stop this plague. And therefore, at some stages, who come all, all-- the words of the one who established all, all is the seventy and thirty, which, uh, I'm, I'm told is equals a hundred.

53:33 So he introduced the meaning of Meah B'rachos. How do you get Meah B'rachos? Shemoneh Esrei, three times Shemoneh Esrei. Still, you need far from Meah B'rachos. So you read in Siman Mem Valb they instituted the Birchas Hashachar to be able to fulfill your quota of Meah B'rachos. I say, "Aha. Very good. Okay." So the institution of saying Birchas Hashachar, She'asah Li Kol Tzarchi included, is to make up your Meah B'rachos. Okay, now tell me, the Meah B'rachos, what-- how does it work? From when to when? When do you st-- begin your hundred and end your hundred? So it goes . That is clearly from, from, from even, uh, one from Ma'ariv, let's say, till the next day, till Shkiah. There. Yeah. I say, so since Birchas Hashachar has got to do with the Meah B'rachos b'chol yom. So when does the... So, all right, you didn't say it in the morning, so when do you-- when can you make it up until? Till the end of that unit, which is until the Shkiah, uh, by night. It's, it's, it's now it belongs to tomorrow's Cheshbon. That's, that's I'm saying. A SVARAH would be the Cheshbon why the Alter Rebbe, quoted by the Tzemach Tzedek, says you don't say Birchas She'asah Li Kol Tzarchi after night. It's too late for Tashlumin. So just to conclude with this, uh, fellow, this Bochur, Bochur who somehow skipped Birchas Hashachar, till Shkiah you can still make up Birchas Hashachar, but after Shkiah, you're going into, uh, Bracha l'vatala, um,

55:02 risk zone and therefore not to say them. Right. Now, here in... try to what we have in the next few minutes. So here, one of our very regular listeners, participants, asked a SHAILEH. He heard a woman in his community, and an elderly woman, she was in a home perhaps, and he visited her, asked her, "What's your name?" She never had a Jewish name. "Okay. Uh, would you like a Jewish name?" "Yeah, good idea." "What would you like?" So she chooses the name Rivka. Nice name. Okay. And he went back to Shul and made a Mishabeirach for her. Unfortunately, the woman did not survive. She passed away within thirty days. So now here comes the question. She adopted the name, uh, Rivka. She adopted a Jewish name. Now, and it didn't last for thirty days. Does that make any difference? Here's the question. Do you put it on the, on the, on the Matzevah? This is the question. So I spent-- I, I-- it took me a long time till I found something, um, you know, reliable on this. So in some areas, we say that a name which hasn't been used for thirty days doesn't count. Then we have another thing, that if a person was, uh, you know, there's a thing if a person's not well, about adding a name. If the person ha-- Well, his name was added to them, but the person didn't survive. So then that odd added name is dropped. Just today, someone told me that the Tzemach Tzedek in--

56:42 when he was in, in illness, they added a name, and it-- but he passed away, so that name was never, never carried. So that's the, that's the meaning. But so here, here's the question. Well, here I felt it's different. It's not that as a name was added. She never had a Jewish name. So therefore, it's not the same as an added name which didn't kind of carry. So I was-- I'd said that, but I wasn't so confident. So I, so I, I did some searching on, on the, uh, Itur Hochma. And I see that Rabbi Forcash in, um, in Washington State in, uh, well, Seattle, he-- in his Sefer, he's got a whole discussion about this. And he brings-- quotes Tzemach Tzedek, that actually when a name is added, it has the effect right away. The Raaya, Moshe Rabbeinu adding the name to Yeshua, um, "Vayikra Moshe lemoche benun Yeshua. Yudkei Yeshiacho me'atzat meraglim." And then he sent him off with the Meraglim. If a new name a-is only effective once thirty days elapse, well, he's, he's putting him into a risk zone. He's putting him amongst the Meraglim. He could be steered the wrong way before the new ta-- new name takes effect. This Raaya, this Tzemach Tzedek brings us more than one Raaya. But this brings, uh, that... A, and a new name has the effect right away. He brings other Raayas, and it's irrelevant. It's relevant, let's say you have a, a woman who went through Giyor, and now get... Well, it

58:12 can be a man also. And shortly after the Giyor, they want to, want to get, get married. How long do you, after the Giyor, can you do the Chasan? Do you have to be thirty days, or can you do it right away? Okay. But meanwhile, whilst I was searching, I came across very, very interesting. The Sefer called HaFarkas V'DiAno, who's a, um, Posik in Satmar, um, somewhere in the Romania, somewhere in that area. And he's has the following story. That was someone who passed away. His name was Arnold. And he says, "Call him Aaron, and put on the Matzeva, you'll put on Aaron." Very, very interesting. And he says, "I have a Raaya. You have... You giving a name after, posthumously, you're giving a Yiddish name." Never heard of this before. So he says, "Yeah, you see, you see, Rachmanut Lan, if a baby boy passes away before I had a chance to do a Bris," so it says in Shulchan Aruch, in Hilchot Mila, you give, you do, you do the Bris with a Cheres, whatever, and you give him a name. She'yizecher sh'yirachamu min hashamayim. And it says in before, if Rachmanut Lan with the girl, also you'd give them a Jewish name posthumously. Ah, amazing. So you have here a teiyeles even if it's, it was given posthumously. How much, how much more so it was given bechaim. And they were always very happy, and they, and also they, they made the bracha b'shabeach b'neshul. It was a, uh, so that it

59:36 became a Bar Abim, known that this woman is called, uh, th-this Jewish name. So we have very strong grounds to say that, that, that this name can be put on the, uh, on the Matzeva. Um, now just a little bit of feedback, and then we'll finish off for tonight. And that is, we had a discussion about a person going out of jail, um, from her, uh, uh, prison in the UK or et cetera. And perhaps I wasn't, uh, em- I didn't empathize enough with the prisoners. So someone who goes to prison to visit prisoners, he says they... Zeh lekken nishkin hanek. And because, um, the, because a lot of the people in prison are, uh, are, uh, what we call Bnei Dodim, et cetera, or people who, um, are not Christians, and, and they, uh, when they see a Yid over there, they do give them a l-lot of, a lot of harassment, and they, they feel unsafe. So they stay in their rooms, et cetera. They feel very, uh, un-uh, unsafe in prison. So I still... I-I'm not sure whether it becomes, uh, Beged of Tzachonus Defochus, but he, he did, he did tell me that they, uh... I-it is a very uncomfortable ordeal, uh, over there. Um, now, then we had a discussion, uh, about three weeks ago, perhaps during Chol HaMoed. Well, no, it was before Sukkot. It's about having nine Hadassim. So one of our listeners who listens to recordings in Gamar, Talmud Chacham in, in America. So he sends me

1:01:19 this story from the Rebbe Rashab. And Rebbe, he says when he was three or four years old... Well, he was three ye- three years old and three months. He describes he was... And it was Sukkot, Erev Sukkot, and he went with his father into the Sukka with Rebbe Rashab to put together the Lulav. And they come into the Sukka, and on the table there was the Lulav, and there was, uh, Hadassim and the Aravot. My father chose three Hadassim, straight ones, long ones, and put them on the table. He then, he put the Lulav on top of them, and then he told me how to hold it. Then he says, he put two Aravot, put them to either side. On Sugilak, two dry Hadassim to the Aravot. He added another three Hadassim to each Aravot. So effectively, if he had three Ha-Hadassim and then two Aravot, and he added three Hadassim to each Aravot, that means he had nine Hadassim. So interesting. So whilst we s-s-saw on the, uh, Sefer HaMinhagim, the Rebbe says, "Lo yera'e isur choyros to have a nein ha'dasim." There's no choyros, but it looks like the Rebbe, did have nein ha'dasim, and it is interesting why this is not referred to in, in the, um, in the Sefer HaMinhagim. That's this Ohr HaMeir of Mendel Notik. So, and thank you to Va for that. And finally, we had a discussion last week about the mezuzah, which was the fellow forgot that it's Yom Tov, and he put up mezuzah. And

1:02:45 I had said that the mezuzah does not need to be taken off. I compared it to shechita on Shabbos. If a person shechted on Shabbos, the, the meat is kosher. So, one of our local, uh, Rabbonim, uh, said it's not really a total comparison because by the shechita, there's no kavana necessary. It's, uh... Whereas perhaps by a mezuzah, it is. He says it's more comparable to a case of, of if a person did a bris on Shabbos when he wasn't allowed to. Is, is the bris valid, or do you-- would you, would you possibly require a tofas on bris? And so, um, okay, so I did some bit of... And he said this, Rabbi Kivah Eger talks about this. But here, I think, as I was searching, I found across of a... I came across a vote from Rabbonim Vasman, um, Zatl, Hashem Yikom Damai. Um, so he has the following distinction. Mi-- So here's the question. Mitzvah haba ba'aveira. A mitzvah was done but involves a violation. So is it a mitzvah or not? Do you say, "Oh, he has a plus and a minus," or do you say, "No, he doesn't even have a plus because the mitzvah haba ba'aveira says no mitzvah"? So he makes the following distinction. This is our question. A meal on a Shabbos when you shouldn't have, a mezuzah put up when you shouldn't have, is it a mitzvah or not? That's the question. So he says a mitzvah ba'aveira, there's two things. There's the k- there's that

1:04:02 the kiyum ha-mitzvah, you don't get a credit for kiyum ha-mitzvah. But the hershu mitzvah, the consequence of the mitzvah is, is valid. So a meal of shabbat b'yad manot, you, the person who did it in a kind of gabachefse almost differentiation, that the person who did it has done an aveira. But the consequence, that mitzvah, that the person now becomes nimro, the, the person, the baby, whoever has, is now nimro is valid. So the same thing would be, I think, by the mezuzah, we'll say that you shouldn't have done it, but the mitzvah, uh, is done. The other words, the, the effect is done. Um, Rabbi Mendy Singer writes, going back to the prisons, "As a prison chaplain, I've seen Yidden in prison who have-- were violently assaulted. Baruch Hashem, it's not the norm, and definitely a concern." Which, yes, I, I, I accept that. The, the Alter Rebbe says, uh, if he was, uh, sakonus nefashos, l'chayim. If you're gonna say that sakonus nefashos was just, uh, not, not a nice neighborhood. Um, yeah, so that remains a question. The Rebbe Shol help him that we shouldn't have these questions, and, uh, we should, ich hier, we should have, as the Friediger Rebbe once said, "Ein geulah uba'arechah." We should have a g- one geulah, but it should be a complete geulah. And tonight, we should hear from Eliyahu, Besuras HaGeulah, behir yo'aman. Shabbat.