לך לך תשפ״ז

00:02 A good . Welcome to all to this Shir Motzei Shabbos Parashat Lech Lecha. This Shir is dedicated in honor of Mr. and Mrs. Chaim Odds in, on, like, occasion of their first great-grandchild, and that is a son for Rabbi Yehuda and Mrs., I think we're famous for, Keller. And the, uh, pidyon haben is gonna be within the next few days. So wish them all lots of nachas. Now, for Hasidim of Shamaisha, since this week, this coming week is the Yahrtzeit of my late father, alav hashalom, on, uh, Yahrtzeit Marchesvan. So here's a letter which my father received, and this is going now just over seventy years ago in Chaf Alef Ior Tav Shin Tet Zayin. And it looks like he, my father, at the time was t-doing a bit of teaching, uh, in a cheder here. This is before the Baruch School was established. And the Rebbe writes to him, "After your, your, uh, long lapse of, uh, and I didn't hear from you, and I got a letter from you on the... written on the Yahrtzeit of the Rashbi." So he had written a letter on the eighteenth of Iyar, and the Rebbe's writing back to him on Chaf Alef Iyar, so just realize the turnaround time. Um, and the Rebbe writes to him, "I'm pleased to hear, to read in your letter that you're lead-- reading, uh, you're teaching a kita according to the tradition of our holy fathers, and that is Komot Alef O. As is known, the Kedusha of the letters

01:44 and of the Nekudus, that they are Lamoshe MiSinai, and is understood and e-evident in the Zohar, in the Tikun Zohar in various places that the Nekudus are also Lamoshe MiSinai, and not just lo ra'at oisis and Nekudus atzmon, but even the names of the Nekudus also have a explanation in the be- in the beginning of Tikun Zohar, and that the names of the Nekudus are names of Malachim." Then the Rebbe writes, "But Marsha Kosov, you write about Prius Bal Chai of Mitzvah, Praise-- Mitzvahs Prius Bal Chai, the Mitzvah of repaying a debt. So you can pay back the way you received the money," which I'm going to explain in a moment. Finally, he mentions, "You mentioned about your wife being pregnant, so may Hashem fulfill that pregnancy, and it should be all, uh, straightforward, and which is... This, this is about n-nine months or a bit less. It's about eight months before, um, the birth of my brother, Yocham, who so is turning seventy, uh, this k- this, uh, this month. So what's this about the loan? And that's the story which I really wanted to tell you. And that is, which I heard from my mother, alav hashalom, that one day my father comes back from the farbrengen and he says, "Rabbi Shemtov, you know what you said today?" He said, "We should go to the Rebbe." Now, that was so outlandish because, um, it cost... About it cost was about eight weeks' salary, and the prices of property were such that with that

03:25 amount of money you could pro-- put down a down payment for a house. And so to... Instead of buy-buying a house, to go and, and travel to the Rebbe, to him was quite outlandish. My mother said the Rebbe-- that Rabbi Shemtov is right. And indeed, for the following Tishri, that's Tishri of I guess Tes Zayin, my father traveled to the Rebbe for Yom Tov together with Rabbi Shemtov and Rabbi Berel Levine, alav hashalom, and the Rebbe referred to Rabbi Shemtov as the King of England and to my father and Berel Levine as the English Lorden. In Yechidus, my father had raised a, a question of possibly emigrating from England to live in the United States. And whatever his motives were, what the Rebbe asked him, "Did you, uh, did you ask your wife about it?" And my wife, my... Actually, my mother was adamantly opposed to the idea. Meanwhile, the Rebbe gave him a loan to be able to buy a house. See, the Rebbe gave him a loan, and now, several months later, there's now the talk of repaying the loan. So I'm not sure whether it was Tav Shin Tes Val or Tav Shin Tes Zayin that he went, but now he's talking about repaying the loan. And the Rebbe said, "You can repay the loan the same way you received it." And pro-- I'm, I'm, I'm, uh, uh, guessing that he received the loan via Rabbi Shemtov, and the way to repay it back would be the same method. But what I

05:04 just see from this ma'ase is, well, he, he kind of gave up on the idea of buying a house to be able to go to the Rebbe. The Rebbe gave him a loan to be able to buy a house, and he lived there, um, as I say, for probably p-per- about close to fifty years, lived in that house and, uh, Yochov was actually born in the house. And the Rebbe wanted people to have stability. So the Rebbe encouraged people to buy houses and not to be living in doubt and, uh, et cetera. So that's the which I wanted to share with you. Uh, it's got a little bit of negele ma'ase, I'm sure for some people. For everyone, there's some hirhur to be taken. Right. So now something came to my, to my attention this week, which, uh, was, uh, was, uh, n-news to me. And that is the following. We have in the Tehillim, we have before and after the Tehillim, we have extra psukim. And so what you have on the screen is from the Shalas Seder, which was printed in Amsterdam, Tof Anzayan, three hundred and ten years ago. And it has-- and this is also in the, in our Tehillim, the Eliyahu Sephitzrak Tehillim, where it has the beginning of the Tehillim to have the, to say the three psukim Lecha Rananah, and at the end of the Tehillim to say Mi Yitan Mitziyon. Now, what I'm gonna address is why-- what's, what's the significance of saying those psukim after the

06:33 Tehillim. But before that, the Maayaseh we have here, a response of the Rebbe about saying Lecha Rananah before Tehillim. And the Rebbe says, "Lo Shamati," nor have I heard about saying the psukim Mi Yitan after Tehillim, even though it's published in various Tehillim, including as I said, in the Kahot Tehillim. Because I don't have a tradition about this, "Ein Veyodi Lahoyrus Bozei," I'm not in a position to give any clear guidance about this. Bechol Oifn, nevertheless, yesh loima that in Tehillim after davening, it doesn't make sense to say Lecha Rananah because that's contrary to the, to the, the reality. You just finished davening and rinning. You just dispelled the rinning. What do you mean now Lecha Rananah? You're, you're almost, you know, you're almost folding your talas and running out of shul. Lecha Rananah. Therefore, Ula yesh lish loil amidosse. Therefore, in that context, it-- the Rebbe says perhaps it doesn't make sense. What about when you say the whole of Tehillim? So doesn't do any harm, yeah. When it comes to the end of Tehillim, the Rebbe does not address. What I can tell you, I remember by the Rebbe, particularly I remember Motzae-- Sorry, Hoshana Rabba at night, or he said the whole Tehillim. The Rebbe had a cousin called Rav Shneur Zalman Schmeling, who was a Yid from, from Tel Aviv. He had a strong nasal voice, and he was the chazan for Tehillim on Hoshana Rabba, where it needs to be high speed, and he managed somehow. And then the Kadesh,

08:15 and then he went and, you know, that was, that was that I remember. So they said these psukim at the end of Tehillim. Uh, I don't remember all the other times, but this I remember vividly. So it was said after Tehillim, and we said the whole Tehillim. Meanwhile, though, I'm coming back to my question, what is the purpose of adding those psukim after Tehillim? And I never really gave it too much thought, and it suddenly came across, came in-- I, I was looking for something else, and that's how things... You know, you find something interesting by looking for something else. Okay. So I'm looking now, um, at the Kaf HaChaim in Siman Nun, um, is it Nun Dalet? No, sorry, Nun, Nun He. Siman Nun He. That's where it talks, that's what I'm talking about. Kadesh. And he quotes the Chiddah, who says how the Rambam actually mentions the mindeg of saying Rabbi Chananya ben Akayasha at the end of Pirkei Avos, each time to say Rabbi Chananya ben Akayasha. And the reason is to be able to say Kadesh, for curiously, Chabad, it's not angefert to say Kadesh after Pirkei Avos through the summer. But that's why the Rabbi Chananya ben Akayasha was inst-instituted to s- to be able to say Kadesh. Now, there's a famous line, "Ein Oydnim Kadesh Al Hamishnah Ela Al Hagadah." Well, um, Kadesh is to be said after Agadita. And as I say, famously, you have the Gemara in Sotah, which says, "Al Mo Amay Mikayim," what retains-- what,

09:49 eh, maintains the world. "Ah-yehe- Achdusha D'Sidra V'Heish Mei Rabba D'Agadita." The Achdusha said in Navolat Ziyin, "Ein Yeheish Mei Rabba of Agadita." So there's something Kadesh, usually the main thing is Heish Mei Rabba. That's the whole thing of Kadesh, is Gadlu Kadesh Sheme, um, Sheme Rabba. So the Heish Mei Rabba of, of said after Agadita. Why is Yeish Mei Rab-- Why is Kadesh, um, davka after Agadita? And just to explain, Agadita means a, a pasuk which has been elaborated in a way of, an inspirational way, uh, for want of a better definition. And so he says the Chiddah, that because that Agadah is draws Mesheches Libesh Ul Adam, Yismach Yisroel. When you hear person Agadita, it gives them a certain degree of Simcha. "Vechi Anion Gavri Yeheish Mei Rabba, when Eden Antzi Yeish Mei Rabba Miteich Simcha, Miteich Simchas Mitzvah, Nicha Lemorayu," the Eibish de-haz-naches when we say Yeish Mei Rabba in a state of Simcha. So that's why we say Rabbi Chananya ben Akayasha, "Baavor Yismacha Om." So the reason why we're having... And that's the reason for Yeish Mei Rabba davka after Agadita, because... So that the psukit-- that the, that the drush should call Simcha, and the Om Yeish Mei Rabba should be said in the state of Simcha. Very, very interesting. Now, then, having now understood the significance of Yeish Mei-- of, of Rabbi Chananya ben Akayasha, and saying Kadesh davka after a drush, then the next sif cotton, the next entry, Kaf HaChaim says his own thing, "Pro Am Nag,

11:37 after Toshe Balpe to say Rabbi Chananya ben Akayasha." And after To-- And then the Kadesh DeRabonon, and after Toshe B'chav, o Seshuas Tsadeekim HaHashem. Ah. Now, there you go. So it follows that if the-- there is need or there's a purpose in the Kadesh being said in the state of Simcha, says the Kaf HaChaim that just like after Toshe B'chav Balpe We have Reb Chananya ben Akasha. After , we also have the mention of Yeshua, and so I'm explaining that so that the Kaddish should be said in a state of simcha in an inspirational way. Now, having said that, that also g-gives me, um, a clarity on another point. But not be-before that, let's come back then to the psukim there. After Tehillim, Yeshua, so Shewa Tsadeekim and Hashem will help . So these are all psukim, the common thread is the ending of Yeshua. Now, as you may know, I have a pet project, is research on the siddur. And so now in... by... at the... an entry to Ma'ariv. Now, Mendel might correct me, but I believe in Nusach Ashkenaz starts off just with Borchu. There's no psukim before, no Kaddish before. Is that right? Two psukim? Can you unmute yourself and tell us what you say? You say Borchu, Rachum, and Hashem Yishiel. Then straight to Borchu? Yeah. Okay. But no Kaddish. In Nusach Sfarad somehow it's developed that we do have, uh, a Kaddish, and so now we have Kaddish has to be... You can't start a Kaddish random. You can't

13:28 just, you know, from a blank situation, start saying a Kaddish. It has to be preceded by, by something, by psukim. Some say with a, with a Kapital Tehillim. Okay, so that's why we have the Shir HaMa'alot. It's almost the shortest chapter in Tehillim. Either it's Kapital in, what is it, Kuf Yod Zayin, but there's Machloket and Toises in Sukkah whether it is a, a Kapital or not. So... And it's only got two psukim. So we have the sh- I think the shortest chapter in Tehillim is Shir HaMa'alot effectively. And it also has . So very nice. Very good. So we say it's chapter of Tehillim. Then we have, we have then, in our, in our... Then we have . Very nice. This is, that's got Cha- Laila, Yom. Good. That's, that's, uh, that's the theme. We're davening Ma'ariv is your Laila. But then we have and by the Nusach, by the Polish Nusach, that's how, uh, right after these two psukim starts the Kaddish. That's why that got copied from a Polish siddur. W-so what, what are these psukim doing here? It's not Laila. It's just Tsadeekim. What's... Why is it brought here? Now you know. Because the Kaddish should be said in a state of simcha, and talking about Yeshua is inspiring to a state of simcha, and that's why those psukim are added for the same reason why they are at the end of the Tehillim before the Kaddish, which is typically said after a communal recital of Tehillim. Similarly, the, these psukim

15:00 are there, um, a-also, um, at, before the Ma'ariv. And just, uh, just if you notice, this is not in our Nusach. They had in the Tehillim before-- I'm sorry, after Tehillim. Sorry, in the psukim after Tehillim, we have also a third pasuk first, coming first, which is Mi Yetein M'Tziyon, which is not in our Nusach. But as you can see, this Polish Nusach, that it is there. Mi Yetein M'Tziyon is there also. And beautifully, Yogel Yaakov Yismach Yisroel, which fits so beautifully that to this idea that we're talking about, um, ending of Yeshua. And Yeshua bringing simcha. I see someone put something on the chat. Let's see if we can deal with it now. Right. Okay. So let's move on. Every-- O-obviously, everything you bring up brings, uh, another, uh, more detail. And we have the three psukim of Hashem Tzoas, Hashem, um, and with, with finishing with Hashem Yishiel. By the Sefardim, it's just once each pasuk, and by Ashkenazim, it's, uh, we understand it saying each pasuk three times. But again, it's the name of Yosh- of Yosh- Yehoshua. So that's, uh... All right. Uh, let's, let's move on. So now, uh, more, more Lambdasha discussion. Does a, a bocher, a bocher Talmud asks me, does he, does he, uh, he's a Kohen, and when he's called up to the duchan, you know, on a Yom Tov, Chutz L'Aretz. So does he put on a... So he puts on a tallit. Does he say a berakhah when he puts on a shul tallit?

16:57 So now we have here in the Al Trebeh Sefer Ha-Nuch, Siman Yod Dalet, Sif Ches. One who borrows a tallit from, uh, someone else, from his fellow, in order to lay it as the duchan. There's one possibility. The Kohen is borrowing to Kohe- to, to lead, to, to give Yechazkel Kohenim or to have Aliyah L'Torah or to daven at the Yomim. So he's borrowing a tallit. So he says like this, "If the lender knows that the borrower is borrowing it for mitzvot tzitzit, so then he lends him with the mindset that the borrower will make a berakhah on it. And therefore, in order to do that, he gives him Bematana M'Nas Lecha Chesed. And therefore, since he's been given Bematana, therefore, the borrower makes a berakhah on it. But if the lender doesn't think that he's doing it for tzitzit, he's just doing it for Kavod HaTzibur. If so, we don't need to assume that he gave him Bematana M'Nas Lecha Chesed, and therefore, the borrower does not need to make a berakhah Mechuyav. He can choose, but he doesn't have to make a berakhah." Okay. So that is when you borrow a tallis from, uh, uh, someone else in shul. So then when you're borrowing it just as we see just to perform, not because you'd want... You're davening and you want to have a tallis for davening. You just-- Because you want to perform whatever it may be. So then gave it to you . Right. That's all very well when you're borrowing

18:41 it from a yachid. But a shul tallis-- Why does a shul have tallisim? They have it to-- They have it so that anyone can, can use it to, to, for, for, for wearing for, um... So it's different. The shul gives you a, gives you a tallis, it's, it's kind of more, uh, more chamur in a way, if that's the right word, than a yachid. A yachid, did he give it to you matanot ha'achazir or not? A shul has got to buy tallisim for the people to wear, and therefore, there's more reason to say that it is given to you bematano at least beshuttifus, and you should be making a bracha. But right, let's-- But before we, uh, come to a conclusion on this. There is the Rebbe-- Here's a letter of the Rebbe about the fact that in Chabad it's common for bochurim to decline wearing a tallis even as they are at the omit. And even for Shacharis, and that was also I pre-- I, I... My impression, my impression is that in Rostov and at Voztk, that also wasn't done. Then he says, since people are not fussy about bochurim going to the Yom without a tallis, why should he put on a tallis? Then he goes into a sheilah with a bracha. What is the sheilah? So the sheilah is if he borrows from a yachid. No, it says in Shechinach, he doesn't need to make a bracha. But if he's borrowing from a shul, a sheilah whether he should make a

20:29 bracha because it's been... And we'll see now. We'll see the next slide. And therefore, that was the reluctance for bochurim to put on a tallis. So now what you have here on, in the Kitzur Shulchan. The tallis of kohal, if you're borrowing a tallis of kohal, then you do-- And this is based on Mishneh Berurah, that you do have to make a bracha, even if you're just, just doing it for, as it's called, to perform, even just for duchan. Because a tallis of kohal was purchased that whoever wears it should be able to, to be doing the mitzvah like the, like the of kohal. So a tallis of kohal is more chamur, that it's, it's, it's there for people to do the mitzvah, and therefore you borrow it. Now, here you have the Piskei Teshuva is saying that that's not the common minhag. People borrow or take even a shul tallis, and they don't make a bracha. And yes, I would diff-de-differentiate between a shul tallis being taken for Aliyot Ha'Torah. Oh, He's called up to the Torah, then he's gonna start... Have to make a bracha, a tfilah. Then before that, you have to make the whole tzibbur waiting. So then the minhag Olam is to, uh, just to put on the tallis. And even when you go to the omit, and, you know, some people in the shul, uh, I'm sure every shul has got some impatient people. And so, uh, let's get on with it. And so for him to start making

22:00 hakchonus with him, bedika, et cetera. So he puts on a tallis without a bracha. No, without, without, without a tfilah, without a bracha. But when it, when it comes to Birkat Kohanim, th-there's, there's... He's got plenty of time of notice. I, I, I've not... I've never been a Kohen. I have no plans to change. But, uh, I believe after you've washed your hands until you... To, to the duchan, there is time to put on a tallis with a, with a, with a bracha. Therefore, my impression here is, as Rabbi Chaim Noah says, and that's not my, not my psak, if it's a tallis of kohal, then you... One should be making a bracha. That's what I would say to the bochur. As the Friediker Rebbe said about Rabbi Chaim Noah is unz, is unzer psak. So although the Piskei Teshuva says that's not the common minhag, okay, so as I said, that could be because of tircha, and just possibly also in Eretz Yisrael, Birkat Kohanim is a thing which is every day. Um, perhaps therefore, there's more of a, a question of tircha d'tzibura. I don't know. But, uh, a few times a year, you have how many times a year do you have Birkat Kohanim. So it's... I would, I would, I would be more inclined if it's a, a tallis of the shul, one should be making a bracha. Right. Let's go on. So now I've been looking into, uh, someone asked me to look over his, his work, something about the

23:24 Inyan of Meah Berachos. This idea of making a hundred berachos each day. And so now it comes up on Sha-- on, on weekdays, you daven three times Shmoneh Esreh. It already, it already brings you close to sixty berachos. Then you have Birkat HaShachar, and you have meals, et cetera. You get... In work, still in Shechinach, gets you your Meah Berachos. What about... But then it comes on Shabbos, you're quite short. You're about at least twenty, at least twenty short. So, so how do you make up the, the, the shortfall? So one of the eitzas is of listening to the berachos of Krias HaTorah and of Maftir until... If you can't make up with, with e- Even though they're not your berachos, they're someone else's berachos. But by listening to them. So let's take a look here. This is in Siman, uh, Resh Peh Dalet. Uh, is it? Somewhere around there. That you should have in mind the berachos of Kohanim Betorah, the people of the Aliyas, and the berachos of the Maftir, and answer Amen. And then that will help. That will now count for your Meah Berachos. Effectively, you've got seven Aliyas, two berachos each. That makes fourteen. The Maftir has got, um, they've got six berachos. Uh, seven, sorry, seven berachos. Yeah. So you're already, you're already reached to twenty-one. Now, this... The person who I'm in correspondence with wanted to say something. I was a bit thrown by this. He was saying that when you listen to the beracha of the one

24:59 who's saying the Maftir, you have to be a mind to be yotzer the beracha. And the discussion was, therefore, do you say Baruch Hu Uvaruch Shemo or not? Now, where is he getting... Now, that... I was a bit... Why was I thrown by it? Because after all, he's saying the mafteir, and I'm saying the mafteir. I'm talking the haftarah, sorry. Yeah. He's saying the haftarah, and I'm saying the haftarah. So he's saying the berakhahs. Perhaps me sitting in, in, in, um, in the side of the shul s-s-saying the haftarah, perhaps I also have to say berakhahs and therefore have to be yoetz. That's what, that's what he was being Midrashic a bit. Now, so the practical question was, do you say Borchu or Shemo? But meanwhile, he's coming up with a new idea, which was, to, to me, never heard of, that when you listen to the berakhot haftarah, you have to be mechaven as if you're yoetz, to be yoetz from those berakhahs. Now, so in the same, similar Ish Peh Dalet after t-talking about saying the ma-- the haftarah. So is it correct that you should say that one person says the haftarah and everyone just listens? Then, «V'yesh ne'egim mitam hayedu al heem», not to rely on listening, but they themselves read the haftarah. «Veshomin habrakhos mipi hamaftir». So the way he wanted to understand from this is, «Shomin habrakhos mipi hamaftir» is to be yoetz to the berakhah, as if you're saying the berakhah. Because you're reading, therefore you have to

26:30 be shomin habrakhos mipi hamaftir. So I beg to differ, and it, it's you're meant to listen to the berakhahs, and you have to, to, to, um, to, uh, uh, as perhaps to-- and in order to make up your meah berakhahs, perhaps. There is a, a Sefer from Reb Mordechai Potash, Reb Efraim Potash's elder brother. It's called Mitzvot HaMeah Berakhot. So we have it in shul, and I read up there, and so also other places, that for the Inyan of meah berakhahs, Borchu or Shemo does not take away from the berakhah. You still, you still acquire that berakhah even if you say Borchu or Shemo. So that's useful to know. And that's what the Alter Rebbe says, "Ya'aneihu acheirim amen." You could say Borchu or Shemo, and you're still getting your meah berakhahs. What bothered me particularly is, I mean, these berakhahs of the haftarah, or for that of Krias HaTafrah, what's he making berakhahs for? He said berakhah today in the morning. Ah, because he's got to have the privilege. He's standing in front of the tzibbur, and he's been chosen to say, to read a section from the Torah. On that privilege, he makes a berakhah before and after. The same thing the mafteir. He's got the privilege of, of reading Berabim. He has berakhahs before and after. I'm sitting on the side of the shul. I'm, I'm part of that privilege. I'm sitting in the... So why should I make a berakhah before and after the haftarah? That's one way of looking at

27:59 it. There is in, so by Rabbi Potash, in his Sefer, he brings a Teshuvah of a Kerit. You could say, he brings from the Mabit, that we as a tzibbur, we have a duty to have Krias HaTafrah, we have as a duty to have hafTorah, and therefore that berakhah belongs to me also. It belongs to every one of the tzibbur. It's also an asei. Meanwhile, he said he... I saw something else interesting there. That the Beit Yosef in Siman Mem Vov says that for the Inyan of meah berakhahs, it's not imperative to hear the berakhahs. So long as you know you're answering amen, you get the meah berakhahs. And he brings a story of the famous shul in Alexandria, in Egypt, which mentioned the Gemara. There, they, they, they would, they would have flags, and people would knew, knew which berakhah to... what's going on by the flags. So I guess flags in shuls is not a new thing, yeah? So, uh, so they had flags, uh, but they couldn't hear. So... But other, other, other later Poskim disagree with Beit Yosef. There's one thing to answer amen. You have to know which, whether berakhah, the berakhah is being said, which berakhah is being said to answer amen. But to be yoetz your meah berakhahs, he said, they say, no, you have to actually hear the berakhah. So therefore, I'm reading now, «Veshomin habrakhos mipi hamaftir» is not that you have to be yoetz his berakhah. But if you want to have your meah berakhahs,

29:22 then you have to hear the berakhahs. So that's as much as I can share with you. Um, I didn't feel that you have to be yoetz other than the a-a-approach from the Mabit. It's just that you want to have your... You, you listen to those berakhahs, um, so that you should have your, be, you know, part of the meah berakhahs. Yeah. Right. Um. Right. Let's move on. So now some mezuzah questions. So first of all, I have a shailah like this. Here is a... The shailah was put to me that is a master bedroom. The master bedroom has now off it a door leading to a shower toilet unit. And then that has another door to go to what we call a wardrobe. It's a room, a li-- a sizable room. And, uh, it's got dal dal dal. It says a chiyuv mezuzah. Um, um, well, let's just assume that it's chayav in mezuzah, yeah. If it's, if people are undressed there, you could say it's not a chayav in mezuzah. But assuming that it's a room is a chayav mezuzah, we're just reading now, talking, looking at the theory, theory here. What do you do? There's a door going from, beys like you say, into a room which is chayav in mezuzah. So that room needs to have a mezuzah. To put the mezuzah In the Beis Hakeseh would be inappropriate. So what do you do? So this is what this Sefer, the Sefer Piskei She'arim, he says, he quotes from various, um, contemporary

31:16 Poskim, Rabbi Shlita, well now Zechariah the Rocha, that to put it on the right side as you enter, but inside the room rather than outside. If normally mezuzah should be on the right as you enter, just like in, in the doorframe, but that would be putting a mezuzah in the, in, in the Beis Hakeseh. And even if it's a double cover, kis me'toch kis, he says that's not appropriate. That's appropriate for short-term, but for she'baveh kemeh, in a fixed situation, that's not appropriate. Now, what I did see, Rabbi Tzin HaBashal, he goes one step further. He says, "Well, the Beis Hakeseh door is also like a, a, a, a gateway to get to, to the, uh, the second door. So therefore, the entrance to the Beis Hakeseh also need a mezuzah." Others disagree with him and, uh, okay. That's why he wrote this, Schechter, Rabbi Schechter in the Sefer writes, "You put it there, v'al yadei b'Beis Hakeseh," but, uh, that's not s- s- says that's not accepted. Okay. But fine. Um, meanwhile, someone pointed out to me, Rabbi Yosef Landau, says his father, when he was invited as a guest in the Rebbe's house in President Street, it was the, the Rebbetsin knew him. I mean, knew his father more. Uh, knew his father from, from, uh, from, uh, Stowe. So he came to America. She invited him to come to the house. And you notice that there's, there's a corridor. And that corridor is a passage, and it leads to a Beis Hakeseh.

32:53 And also the same passage, it's a long passage which leads to the kitchen. So it's a long passage, which is directly to the Beis Hakeseh, and you make a left, you go down, you come to the kitchen. That passage does not have... I'm sure it doesn't have Dal Dam's width. That passage does not have a mezuzah, even though it's leading to the kitchen. But it's also because it's possibly because it's, uh, primarily servicing the Beis Hakeseh. So, uh, a, a room which is leading to a Beis Hakeseh, which it doesn't, I guess, doesn't have its own dal, dal, daled. So then that's, uh, actually quite a widespread minag, not to put up a mezuzah. Very often you have a small room just before the Beis Hakeseh, and if it hadn't been a Beis Hakeseh, perhaps you would put up a mezuzah in a small room. But because it's primarily a passage to a Beis Hakeseh, not to put up a mezuzah. Okay. Let's move on. And that is... I see there's a few valuable points in the chat, but at the moment, um, I don't know whether we have enough time to cover what we have. But thank you for the horrors. So here's a question that you, uh, you have a wide doorway, an arch, which is wide enough for a car or perhaps even two cars to drive through. But possibly because of the, the area where it is, it's got a s- a metal gate, which is on wheels, and probably there's

34:34 a sensor and a me- mechanism to open the whole thing. And so when a car wants to drive in or out, so this whole wide door, which is about four meters wide, will roll out, roll to one side. But when there's a pedestrian wants to go in and out, don't have to roll open and close the whole, the whole, uh, gate. So there's a door within a door. So there's-- this is the question: Do you need to have a mezuzah on both the larger four-meter wide arch and the one-meter wide or less doorway or not? So the, this Sefer from Piskei Sha'arim from Rabbi Schechter, he says, he quotes from the Sefer Yad HaChatanu, it was, uh, it was about two hundred years ago, uh, Chibur on, on the Rambam. It's, it's quoted a lot in Halakha. So he's, he takes the position that if you have a door within a door, so the smaller door doesn't need to have a mezuzah. Somehow to say that a door which is... So a, a door frame which isn't, which isn't fixed, it keeps on open and closing, so then that's not called a, a, um, that's not called a door frame. Others disagree. And the Sefer... This, this is from that Sefer, Schechter Sefer, and the other Sefer which I often quote, Sefer Toyv, from, uh, on the Sefardic Sefer. But he quotes from, um, some Ashkenaz. I've forgotten who it is. Perhaps, um, Maram Ash. But he brings from some Ashkenazic, um, Hungarian Poskim, that

36:08 one should put up a mezuzah on the smaller one, um, without a bracha. Then others go into a bit more detail, and they say it depends... Well, he brings from, from, uh, the Sefer Chaim for Sador to differentiate whether the large gate is opened r- frequently or only very periodically. If the large gate is opened only very occasionally, then that small door becomes a, is a proper door with Mechayav mezuzah. If it's opened fr- very frequently, as would be the case in, with this, uh, gate, which we're looking at, I presume it's opened regularly, then they will take a more lenient view about having two mezuzahs. So actually, in our, in Beis Lubavitch, we have a, an entry to the, to the, uh, playground at the back of the building. And there is a large gate. Within it, there's a small gate. Now, that large gate is very rarely opened. It's only when a vehicle has to drive in, which is really perhaps a couple of times a year perhaps. Otherwise, that large gate is never used. It's just... It's a wall. And the small gate is the one which is used the whole time. And so according to what I just said, that explains why the small gate definitely needs a mezuzah, and the large gate also has because it's occasionally used. Okay. Then we have here another, a third. This is the third mezuzah shailah. The first one was about basically, the second one about the wide gate, and the third one is

37:47 about a kind of veranda which is supported by two poles. So does-- Do these two poles supporting the veranda, do they need to have a... Do they count as a doorway to warrant a mezuzah? So my take on that is that it does not need, and there's a loshon in the Gemara, achuzkat tikra. It's there only to hold up. It's to hold up the, the beam. And that I think is very clear, and that is the case over here, that these beams are... These poles are just there for veranda. To explain, a pesach means like this. You have two rooms, and they've got different functions. But I want to have them connected, so I have a doorway. And then I have... Sometimes I have a door to control that, that, uh, merging between the two rooms. But basically, a doorway means it's two functions. When you have, let's say, you've converted a house which had two rooms and made them all to one large room. Sometimes you take away as much as you can, but you need to have a little bit, just a few inches to support your RSJ, a beam. So that might be also called achuzkat tikra if it's all mamash one function. Um, but usually, and I'm discussing it a bit, sometimes you've got archways with, even with pillars between two rooms. More often than not, that, that is to designate a difference between the two rooms. In which case, that's called a pesach, and it, it does, it does need

39:23 to have a mezuzah. What I'm seeing in this Sefer Torat from, um, Sechel Tov, he, he wants to... He's bringing from the Meiri that that's... This is what I just said, achuzkat tikra, is doesn't need to have mezuzah. He says that's not so clear, and if it's inside a house, then they would need to have mezuzah. It's more when it's similar to session which we have now, that's when we'd say it's purely just to support the, the beam, and therefore does not need to have a mezuzah. But I'm, I'm mentioning this, that one, if one does have a shailah of poles inside a house, before dismissing it and saying it's just like achuzkat tikra, it needs to have a little bit more, uh, Iyoun. Okay. Something to do with our Parshah. Question number seven. A boy giving a name Avram. And as we have in this sidra, Lo yiqare shimkha Avram, ki Avraham yishmecha. And it says in the Gemara that if one person, the one who calls Avraham Avram, it is a violation of Velo Sa'aseh. Now, where is that brought in Shulchan Aruch? So the Magen Avraham in Siman Kuf Nun Vav, he does a collection of all of these way out psakim, which are various places in the Gemara, and not brought in Shulchan Aruch, and he brings them. And he also has a Baal HaShulchan HaAruch, uh, and Rachilos, et cetera. That's where it's in Magen Avraham. There's no hichas Rachilos in... There's no Siman Shulchan Aruch about Rachilos. The Magen

41:01 Avraham brings it in Siman Kuf Nun Vav. Alter Rebe also in Siman Kuf Nun Vav has, quotes most of the things in the Magen Avraham. But meanwhile, he says like this, this is a Piskei Teshuvas, that this is only if you're referring to Avraham Avinu and in Der Zilzel. But otherwise, there's no issue to call someone whose name is Avraham, to call them Avram. That's okay. People say the name Avremel. Avremel is you've skipped out the He. But that's okay because you're not talking about Avraham Avinu. So that's okay. Now, in these notes, he refers to the Minchas Yitzchak. And interestingly, his... I looked it up. He's talking about someone came to him and said there's a translation of the Chumash, and they translate Avraham as Abram, A-B-R-A-M. And he says it's, uh, Koriel Avram Avram. It's not okay. So that's the discussion there. And yes, it's more correct to write A-B-- to put in a H-A. In other Abram, it should be Abraham. But the Minchas Yitzchak, uh, he says that in other languages, they don't have a H. As you may know, that in Russian there is no H. So, uh, that's why the name Hurvitz became Gourevitch, and the name Hurkov became Gourevitch. And when the Russian, uh, who was... I, I'm not, not learned. He made a... He was Mekadesh. So remember, he used to say, under the Chupah, he'd say, " Garey At Mikadeshesh Li." He couldn't say a He. But, uh, so the... If there is... In that language,

42:43 so you write, you can't write Avraham, you have to write Avragam, which doesn't really make sense. Good. A couponim. But, uh, but to call someone... And they-- Let's say you have a situation where you have a, a, a grandfather passed away, and you want to give the name Avraham. But the, the other grandfather is also called Avraham. So then there's sometimes a etza to give this child the name Avram, so as not to offend the Not to offend the living grandpa-father. I'm just gonna look here. If the chats are not too difficult to deal with, we'll deal with them. Otherwise, we'll have to leave them. So Rav Naftali says, "At dollars, I asked the Rebbe a brocha for my uncle, Avram Abba." The Rebbe said it should be Avrohom Abba. And then someone mentions about the name Avram Klein. Okay. Yeah. So, and Avram Weiss, I think, but he's also wi-without a H, without a Heh. Right. So th-there is legi-- it's illegitimate to give the name A-Avram if that's the purpose. That, that, uh... Well, if you're giving the name Shevach, not talking about Avraham Avinu, so that, that's, that's legitimate. Okay. Right. Let's move on. So, I... In Gemara on Shlichos here in London, he asked me the question, Motza'i Shabbos, he has someone coming to... a Jewish boy coming to do some work for him. Unfortunately, this boy is not Shomer Shabbos as of yet. So does he say, you know, uh, Jack, before you, before you start whatever, Jack, say with

44:28 me, "Baruch hamavdil bein kodesh l'chol." Does he have to do Havdalah with Jack before he starts doing some work in his house? So, we're looking from various angles. So, and my question was to him, I put to this in Gemara, does a person who didn't keep Shabbos have a chiyuv to make Havdalah altogether? Hamavdil bein kodesh l'chol means till now was sacred, and now is gonna be mundane. But if he didn't keep any s- uh, anything sacred, so why is he... why should he be making Havdalah? Now, I didn't find this sevarah anywhere. Now, but I'm gonna... A couple of things which did come to mind. The famous story in the Gemara, Haholech bemidbar ve'eino yodeia mos haShabbos. A fellow, fellow is traveling through the desert, lost track of time, and so he says, "Shoy, um, shoy, um, um," he's keeps six days, and the seventh day he keeps as Shabbos. And then the whole discussion of Gemara, you don't know which day is Shabbos, so what you're doing melachas. He said, no, he only does pikuchach nefesh. For Shabbos, he can't. On his new Friday, he can't cook for Shabbos because who says that tomorrow is Shabbos? Today is Shabbos, tomorrow is Sunday. So he says every day, including Shabbos, including his Shabbos, he has to cook, uh, he's allowed to cook pikuchach nefesh amount. By Gemara, if he's, if he's doing melacha every day pikuchach nefesh, what do you mean bekidush shvi? What's he doing? What's his Shabbos different every other day? And

46:07 Gemara bekidush havddalt. He makes Kiddish and Havdalah. So you see a case, the person's not keeping Shabbos really, and he's making Ki- he's making Ki- um, Kiddish and Havdalah. But that you can dismiss and say that it says in the Meanwhile, I looked this up a bit more. So this, what you have on the screen is from the Sefer Shmiras Shabbos Klal Choson in the second volume, which is, uh, Kiddush and Havdalah. So he says one is allowed to. It is permissible to have benefit from a not Sha- non-Shomer Shabbos who didn't make Havdalah on Motza'i Shabbos. So now, now we share a question. So getting into a bus on Motza'i Shabbos, he says some people are particular to say Shavua Tov. And the other person responds with Shavua Tov, and that's already counted as Havdalah, which that he really is not happy about. Well, he's quoting from the Tzemach Tzedek, and they're not, not happy with Shavua Tov. You can say Good Shabbos. Good Shabbos could be Kabbalas Shabbos, but Shavua Tov is not Havdalah. Havdalah is... The Sichos of the Rebbe talks about this. Ha-Havdalah is acknowledging Shabbos. Hamavdil bein kodesh l'chol. Shavua Tov is not acknowledging Shabbos. It's saying about the future, but it's not talking about the past. It's not taking leave of Shabbos. So it's Shavua Tov doesn't, doesn't count enough for Havdalah. If you say, uh, Boruch Hamavdil, it's a different story. But meanwhile, I looked up the Tzemach Tzedek. On what basis does he say that it's okay?

49:26 So here's an interesting question. A person, it's now the end of Shabbos, and we say you mustn't do melacha until you did Havdalah. Is that the pshat, that the issur melacha of Shabbos continues until you make Havdalah? Or is it a separate thing? Shabbos ends at Motza'i Shabbos. However, out of respect for the mitzvah of Havdalah, there's a new thing. You're not allowed to do melacha because you have to do, um, you have, you have to do Havdalah. Like you're not allowed to eat before Havdalah. It's not because of Shabbos. It's out of the, the need for Havdalah, therefore, there's a new thing. You mustn't eat before Havdalah. So the same thing, you need to make Havdalah, so you mustn't do melacha. But not it's a hemsh-not it's a hemshech. On this basis, having understood this, this second approach, and that's why also, for example, in Shulchan Aruch, there's a svora that the issue of Melacha after Havdalah is only about Melacha Gemura: sewing, laundry. But something like switching on a light or something, which is not Melacha Gemura is, is okay before Havdalah. That's just in Gemara-- in Shulchan Aruch. Why is it-- What is it-- What they're telling you? It's not a-- It's not a hemshech of Shabbos. It's a new thing. Out of respect for the mitzvah of Havdalah, you shouldn't do Melacha before Havdalah. Very good. Ah. So now, a person who doesn't daven, does he have a issue of eating before ma-- before davening? He's not-- He's not gonna daven

50:54 Shacharit. He's not allowed to eat. He's not allowed to eat breakfast. No, no, go to, go to, go to a restaurant. No, no, mustn't serve breakfast in the-- in-- to a Yiden who's not gonna daven. It's... Since you're going to daven, you mustn't eat before davening. Uh, you know, unfortunately, he's not gonna daven, so there's no issue to eat before davening. So the same svora would be over here. Therefore, it is because you're gonna make Havdalah. You make a-- You have to make, you have to make, you must, you m- you must do Melacha before your Havdalah. If he's not gonna make Havdalah, then you can't say there's an issue to make a-- to do Melacha before Havdalah. That's his dreh. I'm not sure which dreh is better, whether to say that he's not mavdil because he's not poled from Melacha or his approach. Neither of them are very pleasant, uh, s-situations, but yeah, they're... That's true. They might say it's not a pleasant situation. Well, , you know, every eat should be Beshemes Shabbos. Right. But meanwhile, we do have a psak halacha that you do not have to, um, stop your, your jack and say you can't do Melacha until you say Boruch Hamavdil. Not inspiring. That's . Yeah. I mean, this is also a question. You make-- Someone asked me also, if you have a meeting on Motzaei Shabbos with, with a group of people who were not Shemes Shabbos. Maybe in winter, maybe eight o'clock in the evening. Is it in

52:15 you to make Havdalah? So according to my svora, you can say it's . According to, uh, his svora, yes. Yeah. Now, just one more point is that even the Yiden who they don't... not keeping Shabbos totally, there probably are things. If they're coming to a Jewish event on Motzaei Shabbos, I would assume there are some things which on Shabbos they will not do out of respect for Shabbos, and therefore they do. They are-- Then my follow-- my svora falls away because they do keep Shabbos to some degree. I had, uh... My Zayde had a... My, my Bubbe had a brother who, who, who was... As a young boy, he became a chapla, a Zionist, and he moved to Eretz Israel. He was, uh, active in the Zionist, uh, movement. And we had, uh, a family event, and how I-- and I was very, very pleased to hear his daughter saying how every Mo- every Friday night he made, they made kiddush. So the, the... People, many people may be tr-traditional to some degree, and so they respect Shabbos to some degree. And therefore, there is, you know, a Havdalah for such a person. Okay. Someone asked me. Someone is actually from, uh, in, in, in New York State, without giving any more identifying details. His daughter just came back, came home from life-saving surgery and asked-- she's asking, should he be making a Boruch Birchas Hagomel. So this is discussed already in... What is it? Maharam Mintz. Maharam Maintz. So he talks about whether a

53:57 child should make the Boruch Birchas Hagomel. So the problem is that a child to say the Nusach Habracha, but he's not he's under bar mitzvah. So then perhaps the father should say the Bracha. But it's not clear whether the Gezar Din, whether the suffering is because of the, the father, and therefore the Hayov, the father should say Hayov and Tovis, or possibly the child himself is Mitzad Hagiulgo, et cetera. The, the child had, had his own tikkun to deal with. And because of that, the, the child can't say the Bracha Mitzad, not the BaCheyuv. The adult, the father can't say Ba... um, um, because we don't know whether he is-- it's his Cheyvu or be-- or, or for something else. And as a result, one doesn't say Birchas Hagomel for someone else. You don't know what the was. For yourself, you can say the Bracha. You do say the Bracha, , but one doesn't say the Bracha for someone else. Okay. We're almost finished our list. So now the, uh, the raspberries made a... It was the headlines in, in America or whatever. People complaining. I, I... Some-someone writes to me, "For the last ten years, raspberries and, and, and, and blackberries in the United States are bug-free." No. So I sent from Star-K. How they say it, say you have to be careful about it. So therefore, Star-K. Say this. I went to CRC, which I think is a very respected, uh, Kashrus website, Chicago Rabbinical Congress. And so they're, they're also in America,

55:45 I think. Yeah. I think Chicago is in America. Yeah. I didn't need a passport to go from New York to Chicago. So they talk here about details about raspberries, and they say like this: Canned requires certification Dried, also fresh, not recommended. Pureeing policy, see details on pureeing. Frozen, again, details below, et cetera. So I see that they didn't give a clean bill for raspberries in America. And now, as far as the pureeing, so then this would have copied onto the right side of on your screen. So they have three dargas, one, two, and three, yeah. So raspberries, fresh ones, they say you need to, um, wash twice before pureeing. If you remember last week, we spoke about the pureeing has got to do with, um... The pureeing has got to do with the But if you take the, take the view that it's a mut, uh, the problem is a minority, not a, not a major problem. Whoever's playing around with the, uh, causing lines on the thing, please, uh... Thank you. So, so by, by washing them twice in their, in their a-assessment, so then it reduces it from a, a, a , which you wouldn't be allowed to puree, to be a mut, a mut, uh, a mut which is . But then you are allowed to puree it. For frozen ones, so then it is enough to wash once. That's their guidelines. The other column is if it's organic. Organic is more op-- more prone to infestation, therefore the numbers go up.

57:55 So that's, that's so far, that's from the, as I say, from the, uh, Chicago, uh, guidelines. And what's very important is that these yadim change from country to country, and therefore really it's important to follow local guidance. So someone who worked for the London Beth Din, perhaps still does, but he lives in Eretz Yisrael, he brought to me the attention... Actually, I have this Sefer in English. I have the Hebrew-- Sefer in Hebrew, which I looked up. It's a, a very good Sefer. And again, though, it's, it's written by Rav Moshe Wei. He was probably the world expert in checking for bugs. Um, so just full color and not always so beautiful. You can see the bugs in the strawberries because this was a, a reaction to my saying last week that strawberries are, are, um, mut, the mut of the shicha. And whereas Rabbi Wei takes a ca-ca-- takes-- puts them in a higher category or whatever, in a category of, of much, much , and he shows you some details of what you can find in strawberries. Again, that could be a difference between his climate and our climate. But then this-- Then someone mentioned last week that, that freeze-freezing breaks down the bugs, and they're no longer called barrier. So two points. Number one, it does say in Gemara that, that fruit, which are dried fruit, and they've been left for twelve months. So then the halacha is that the bugs there would have decomposed, and there's no longer a problem of

59:34 barrier. So I was sawing some contemporaries foreign. They say that's only if it wasn't frozen. If it's frozen, then they doesn't-- they don't decompose. The freezing actually doesn't decompose them. And this young man who works for the London Beth Din, he, he, uh, he said they did com-- they did experiments. And with the freezing, the bugs did not decompose. They stayed-- remained intact. The London Beth Din do have a, a guide, which I have on my-- somewhere in my fridge-- on my fridge, where they differentiate. And some fruit, yes, a corn on the cob. So frozen is not a problem. Fresh is more a problem. It needs bedika. They tell you how to do this. They have a list of, of fifty different products. And some of them they say frozen is like this and, uh, fresh is like this. By raspberries, they do not differ-- And they make the-- say it clear. Wherever they haven't differentiated between frozen and fresh, the same ap-applies in, in frozen also. So from their experience, which this young man tells me, even with washing and with et cetera, they were not satisfied that the raspberries are okay. And therefore, they-- their position is they-- not to use them at all, as in whole. Of course, when they're pureed, then the story is different. Right. Finishing off, and that is we've just, uh, finished Sedei in Rambam and Sefer Nezikin, and we go over to Sefer Kinian. So very briefly, we have about, uh, the end of Sefer Nezikin

1:01:10 talks about when you see someone in trouble with his donkey. So you should, How do you mean? It says if it's your enemy, you should still help them. So who's your enemy? So it says, who's your enemy? A yid who does averus. And, um, he's out of order who's doing averus until he does teshuvah. And, and nevertheless, still you shouldn't neglect him. And if he's left standing on the wayside with his donkey, uh, you should not leave him, uh, without help. And the Torah is concerned about nephesh Yisrael, whether reshoim or tzadikim. Since they are connected with the Aibishter and maaminim be'ikar hadat, in principle, they are from a Yiden. Sorry. In principle, they believe in the principles of our faith, even though in behavior they're not. But also you have a chiup, so that's the sinayocho. You have to help. And the worry is that if you will not help him, he will stay with his donkey, and he, he'll be exposed to danger by just staying with his donkey, which is not, not able to move. And he brings-- they bring finishes off. The Eibishter doesn't want the wicked to die, but rather that they should do tshuva. That's the end of Sefer Nezikin. Then we have Sefer Kinyan. So when... And the Rambam always starts each Sefer with a pasuk, and here he starts with a pasuk: "Reishit chochma keneh chochma, v'chol kinyan chochma keneh bina." Just two comments. One is that the Rambam took Sefer Nezi- Seder Nezikin Mishnayot, which is

1:02:41 one of the six volumes of Mishnayot, and he divided it into four sections. You've got Nezikin, Kinyan, Mishpatim, Sheilim, number one. Number two, the word Nezikin actually is, is, is a negative. It's a damage. Kinyan is, is a po- is a positive thing. And there's a sicha, as I mentioned before, there's a Sefer Orot HaMelach, all the Rebbe sichas on the Rambam. He talks about this, how, uh, the meaning of Ki- He's trying to explain the ex- connection between keneh chochma and kinyanim. And our, our mission in Olam HaZe is to, to buy, to acquire, and that's why Eretz Yisroel is called Eretz Canaan, Canaan . To take, to take from the mundane and to bring it to Kedusha. That's our avoda. In this itself, the Rambam starts off with kinyan of karka. And there's a difference between kinyan of metaltelin and kinyan karka. Kinyan metaltelin, there's two kinyanim which are available, and kinyan karka, there's three kinyanim. And the Rebbe explains that one is kinyan metaltelin, it's either... It's like got to do with olam hatohu. Olam hatohu, it's either in or out. It's, it's binary. Either hazeh or hazeh. Whereas kinyan karka is a more long-term kind of avoda, and that's really olam hatikun. That's why you have three kinyanim for karkos because... And that's that idea of taking, taking the assets of Olam HaZe and infusing them with Kedusha. That's our avoda. So with that, I'll end off and wish you all a gut Voch, and we should hear Besuras Tovas, uh,

1:04:15 b'chlal, b'frat, uh, and we should hear Eretz Yisroel good results. Al pi the Rebbe, and, and, uh, as the Rebbe said to, uh, in the time back, it should be even a narrow government, but it should be a, um, Yamani should be, uh, taking a, a strong stance for Kedushas HaEretz and that Eretz Yisroel is the, um... It's Nachlas Olam for Am Olam. And so we should see this, uh, b'toev ha'nir b'ad itla. A gut Voch. Amen. Gut Voch. Gut Voch. Thank you. Gut Voch. Gut Voch. Wow. Gut Voch.