Semuchim M'yad - Connecting Parshas Vayishlach to the End of Vayeitzei

Announcement of Sefer and Visit to Har HaMenuchot January: 

 

What Rav Chaim Kanievsky Felt About Eretz Yisrael

 

Recently Came to my Attention……..Please Read

Urgent Warning: Problematic Teachings of Efraim Palvanov — Protecting the Integrity of Torah

PLEASE HASHEM FORGIVE THE UNKNOWING AND NOT DELIBERATE POSTING OF ANY KEFIRA BY THIS BLOG. MY READERS, ERASE IN YOUR MIND ANY BELIEFS FROM ANY OF THE POSTS FROM ANYONE SPEAKING KEFIRA! BE MINDFULL AND PLEASE OBJECT TO ANYTHING AND BRING THIS TO THE ATTENTION OF THIS BLOG! For greater clarity see https://mayimacharonimchova.blogspot.com/. 

 

This video presents an urgent hashkafic warning to the Jewish community regarding the public teachings of Efraim Palvanov. While his classes and writings appear scholarly and Torah-based, they contain ideas that contradict the fundamentals of Jewish faith — including rejection of the Oral Torah, distortion of halachic norms, and dismissal of rabbinic authority. The goal of this video is not personal attack, but to protect the public (לתועלת הרבים) and uphold the truth of Torah as received from Sinai. Viewers are encouraged to verify independently by reviewing his own writings and comparing them with classical Torah sources and to ask him personally. We must stand firm against subtle distortions that mix truth with falsehood. May Hashem protect His Torah and His people from confusion and guide all of us toward Emet and Emunah. References: 🔹 [Efraim Palvanov’s website: mayimachronim.com](https://www.mayimachronim.com) 🔹 [His article on tefillin](https://www.mayimachronim.com/mysteries-se...) 🔹 [His article on wasting seed](https://www.mayimachronim.com/wasting-seed...) 🔹 [His article on women’s clothing](https://www.mayimachronim.com/can-women-we...) Here is link to dowload letter: https://tinyurl.com/2fcvc6pr This video is not Loshon Hara (gossip), it's a halachic obligation to share with others: Sefer Chofetz Chaim — Laws of Loshon Hora 8:7 The Chofetz Chaim writes that it is permitted, and at times even a mitzvah, to speak loshon hora about an apikoros. The Chofetz Chaim defines apikoros as someone “who denies the Torah or the prophecies of Israel, either the written Torah or the Oral Torah, even if he says that he believes in the entire Torah except for one verse or one law which is derived from the Torah through the principles transmitted at Sinai.” It is a mitzvah to speak derogatorily of an apikoros to publicize his wickedness so that the innocent will know to keep their distance from him and not fall prey to his influence. Source Chofetz Chaim Daily Companion pg 138 -139

Ultra-Orthodox Jews Defy Israel’s Draft

 

NO, NOT “Ultra Orthodox Jews”

The New York Times is slandering an entire Group of Jews

The New York Times headline is adding fuel to Antisemitism

Yeshiva Talmidim want to continue to learn our Holy Torah, continue our holy Mesorah from Har Sinai, which is what deems us Jewish, what holds up the world.

Without Talmidim, Chahamim, there is no purpose to life on Earth

Do The Righteous Live Among Us? - The Ancient Secret of Soul Ibbur | …Plus

 Rabbi Israel Yakobov 

Levels of Chanukiah (Rabbi Israel Yakobov)

Hidabroot: When Life Makes No Sense: The Hidden Good Behind Your Hardest Moments - Rabbi Avi Hoolin

 Why do amazing, wonderful people go through some of the hardest challenges in life?

Why does someone full of kindness, sacrifice and purity sometimes face unbearable pain? In this powerful video, we explore one of the most emotionally charged questions in human experience — why Hashem gives struggle to the very people who deserve only blessing. Drawing from the story of Leah, Dina, Osnas, Yosef HaTzadik, and the deep insights of Chasam Sofer, you’ll discover: ✨ Why Leah’s sacrifice seemed to bring tragedy — yet led to unimaginable blessing ✨ How events that appear painful or unfair eventually reveal deep Divine purpose ✨ Why we almost never see Hashem’s plan from the front — only when looking back ✨ What it means to truly trust Hashem during confusion, struggle, and heartbreak ✨ A real-life story that shows how “the worst moment of your life” can become your greatest salvation This message is for anyone navigating a challenge, feeling stuck, or questioning their path. You are not alone. And the story is not over.

How To Deal With Our Enemies

 

Reb Ginsbourg: Vayishlach

"Do not grab a dog by its ears!"

Reb Ginsbourg:  Couldn’t Yaakov simply avoided his brother?

Without any introduction, our Parasha opens by relating:(32:3-8) Then, Yaakov sent angels ahead of him to Esav his brother to the land of Seir, the field of Edom. He charged them, saying : Thus shall you say: To my lord, to Esav, so said your servant Yaakov:גרתי עם לבן:I have sojourned with Laban and have lingered until now.

I have acquired oxen and donkeys, flocks, servants and maidservants and I am sending to tell my lord to find favor in your eyes.

Sforno expounds: Yaakov sent angels’: To know what was in the heart of his brother.

Rashbam - one of the Rishonim: the prime early commentaries - says: This is the pshat: the literal meaning of the psukim:: He commanded them to say: ’This is what you shall say’ - the emissaries were not aware of Yaakov’s concern.

‘With Laban I dwelt:’as you know: in fulfillment of the mitzvah, to honor my father and my mother - so that he should not think: because of him, I ran away from home.

‘We came to your brother, to Esav’: and you found favor in his eyes, as you sought - out of his happiness at your coming, and out of his love for you, he is coming towards you, with four hundred men with him, to honor you.

Chizkuni - another of the Rishonim - expounds:’ So said your servant, Yaakov: to cool the mind of Esav, he said this - meaning: the blessing of our father - ‘the younger will be the master to the elder’ - was not fulfilled in me, as I seek but to be your servant.

‘With Laban I dwelt’: Do not wonder from where that which I have came, as I dwelt with our relative, Laban - had I dwelt with an unrelated person, I would have had nought.

Another thing: ‘With Laban I dwelt: As you know, to fulfil the mitzvah of honoring one’s mother and father - so that Esav should not think that because of him, he ran away.

Further: So that there should not be in Esav’s heart a complaint against him - that he did not visit him for twenty years - he said that this was because he was but a worker, by Laban.

The Midrash, however, faults Yaakov, on this deed, saying:(Tanchuma): This is what is called ‘one who grabs a dog by its ears’ : מתערב על ריב לא לו: getting involved in a quarrel that is not his - of whom is this said? Yaakov!

‘Said Rabbi Chanina ben Rav Yitzchak: He heard from his Creator, from whom he asked, all that He promised him, and - yet, after this - he sends emissaries to Esav, to say to him: ’So said your servant, Yaakov’.

Regarding this, it is rightly said:’Grabbing a dog by its ears’ - when? when Yaakov sent emissaries to Esav.

Rav Yosef Chaim Shneur Kotler, comments: Why is this called ‘getting involved in a quarrel that does not concern him'?

Is it not well known to all, that Esav is waiting for the hour that he is able to kill Yaakov - so how can it be said, that this argument has no connection to Yaakov?

It appears, that our Sages felt that - according to the lofty level Yaakov had attained, the existence of Esav should not have had a place in his service and in his thoughts, at all.

What was imposed on Yaakov was to strengthen himself, to ascend to the lofty spiritual level required of him - as that, in itself, would result in fulfillment of ‘the elder shall serve the younger’.

Therefore, Yaakov should have not made any efforts to meet Esav, as this would only be an Interruption to his required ascent, and would only hinder this mission.

This is why Yaakov was commanded to leave the house of Laban, and return to the Land of Israel, as his task from now was solely this ascent - and external matters, such as Esav, had no place, not even in his thoughts.

The Da’at Zkenim leBa’alei Tosafot, comment: Because he called Esav ‘my lord’, he was punished - Hashem had said: The elder shall serve the younger, yet you called him:’my lord’ eight times, as we read in the Parasha - by your life, eight kings will reign from Esav, before there will be a king in Israel - as we read at the end of our Parasha: And these are the kings who reigned in the land of Edom before there was a king, who reigned in Israel.

This makes it clear that Yaakov is charged, as he should have felt his superiority over Esav, and known that the role of the first-born was his - and this should have caused him to have a feeling of complete nullity towards Esav and his forces.

From all of this, it is clear that all of Yaakov’s mission now was to completely disconnect from his relatives - Esav and Laban - and his turning to Esav, seemingly gives the impression that he needed to let him know the way on which he was going - which, our Sages say, was a defect in the desired state of ‘a people that dwell alone’, as the nation of Israel had already been built, by the twelve tribes - and, for this, they faulted Yaakov.’

The Yalkut Lekach Tov brings an exposition on our subject, from Rav Chaim Shmuelevitz- which does not appear in the mashgiach’s classic ‘Sichot Mussar’.

The Rav notes our Sages’s reference to ‘getting involved in a fight not his’, and expresses wonder: was it not well known that there was a long and enduring rivalry between Yaakov and Esav, which compelled Yaakov to escape for his life, from his home, to Charan? - and this danger had not yet passed, Esav’s intention still remained.

It was therefore natural that, on his return from Charan now, Yaakov would send emissaries to Esav, saying:’I am sending..to find favor from my lord’ - which Rashi expounds: That I am at peace with you, and seek your love.

Why - then - is this called:’a fight not his’, and why is it likened to ‘grabbing a dog by its ears’, and further likened, to one who awakens the arch- robber who was sleeping, from his slumber?

Expounds Rav Shmuelevitz: From this we learn that all the while that the peril has not come in fact on a person, he is deemed to be as if the fight is not his’ - even if there is a very definite genuine concern that the peril will come upon him - he is still deemed to regard it, as if ‘the arch-robber is asleep’ - more than that: even if the enemy prepares to come, and has even set out on the way, he is still to be regarded as an arch-robber who is asleep, as even after he has taken the first step, it is not certain that he will take the next step.

We can now understand the saying of our Sages, that one who sends emissaries to Esav in our situation, is deemed ‘one who gets involved in a fight that is not his’ - as, at this point, there is no fight! The dog is asleep, and therefore, Yaakov who took steps to precede the peril - is considered as one ‘who grabs the dog by its ears’.

Further, this improper preparation by Yaakov, brought the peril on him - Esav was going on his way, but now that Yaakov - as it were - ‘grabbed his ears’, he came towards him with his four hundred men.

The Malbim elucidates: When Yaakov felt, by the angels who were with him, that he was in danger, he tried to find natural means to appease Esav, so that he would not require a miracle to be safe.

Esav was then a minister in his portion of the land of Seir, and Yaakov came as one who seeks rest and sanctuary in his land, under his rule, and to reside there.

He therefore sent emissaries before him - just as he was later to send Yehuda, to Goshen, before him.

Their role was to speak to the heart of Esav, that he be accepted in his land - this ‘to the land of Seir, the field of Edom’, which Esav had conquered.

And he commanded them to say, words from which Esav would understand that the blessings he received from Yitzchak, were not fulfilled in him - only in Esav, that being the intention of their father, as he had intended them for Esav.

As to the blessing ‘to be a master over your brother’, he said:’So shall you say to my lord, to Esav’ - that he was the lord and master.

As the blessings also encompassed all his family, behold: ‘I have sojourned with Laban’, as an alien in a land, not as a an important person or as a ruler; further, as to the blessing of: ’From the dew of the heaven, and the fat of the land’, this too was fulfilled in Esav, who conquered a land, which he ruled - not in me, as I dwelled in a land that was not mine.

Further, again, the blessings he received was that I should be blessed in a manner beyond the natural order, but behold the little that I have, which came after so much travail and toil.

That which he added:’and I have lingered until now. I have acquired oxen and donkeys..’ - not sooner, only after twenty years of labor, and in this, also, only a few of each.

As to land - which was the main blessing:’From the fat of the land and abundant grain and wine’, I have nought, and I have to seek a place to reside in your land.

I therefore send to you, to find favor in your eyes, so that you permit me to reside in your land.

Rav Shimon Schwab offers a different understanding of our subject: In truth, we need to delve into the deed of Yaakov, in sending emissaries to Esav, as we find that our Sages found fault, seeing it as ‘grabbing the ears of a dog, and intervening in a matter which did not concern him, and in his referring to Esav as his master, when he was going on his way.

This obliges us to clarify what was on the mind of Yaakov, in so doing.

It would appear - as the Malbim expounded in Parashat Toldot - that Yitzchak’s intention, in giving the brachot to Esav, was that he wanted there to be a partnership between the two brothers - like the one between Yissachar and Zebulon - so that Yaakov could dedicate his life to the service of Hashem, and Esav would sustain him .

Therefore, Yaakov in sending the emissaries to Esav , was not to see if Esav was coming ‘after him’ - as he had feared and already known - but in the hope that perhaps now, the original intention of their father would be fulfilled, as to their ‘partnership’.

Whilst to the human eye it might appear that Esav meant to fight and even kill Yaakov, to find out for sure, Yaakov needed to send actual angels - as Rashi states - who could divine what truly was on the mind of Esav - that perhaps now the hour had arrived for Yaakov to proffer a partnership between them.

Our final offering:

The exposition of Abarbanel:

He, alone among the commentaries we have brought, provides the context to Yaakov sending emissaries to Esav.

He begins by asking: What was the reason that Yaakov sent the emissaries, to Esav, as the reason given: To find favor in your eyes’ raises the question: How will it find favor in his eyes, telling him of the possessions he, Yaakov, acquired - and I don’t know the reason for this sending of the emissaries, and why was this to be said by emissaries- and not face-to-face?

Indeed, our Sages already found fault’ - as we have brought, ‘for the sending of the emissaries, so what benefit could there be, for this submissiveness, out of the presence of Esav?’

He answers: There is no doubt in my mind, that when Yaakov parted from Laban, he did not know that Esav was in his way; but when the camp of angels came to him - without speaking to him - he perceived that they came to save him from a peril, and this made him understand that Esav was nearby.- and that Hashem had sent the angels to him, to prevent Esav from harming him.

Armed with this knowledge, he decided in his mind, to send the angels to him, to give him his greeting of peace.

He had two intentions in sending the angels: One, knowing Esav’s prominence, that he not think that Yaakov was a lowly individual of little worth, and that, therefore, his emergence as Esav’s brother from afar, would be an embarrassment and humiliation to him.

He therefore sent to him, before he appeared, that he had many possessions, and would not be a source of embarrassment to Esav.

Further, with this, he instructed the emissaries to say:’So shall you say to my lord, to Esav: this is what your servant Yaakov said’ - so that Eesav not think that the sending of the emissaries was because he was fearful of Esav - but because Esav was his master.

He sought to remove from Esav’’s heart, his hatred for having taken from him, the rights of the first-born and the blessings of Yitzchak - and therefore sent him these emissaries, to subjugate himself to him.

He sent them to Seir - and did not initially go by himself there - because he was unable to leave the women and children, and this led him to send the emissaries, with his message.

They were also to say:’With Laban I dwelt’: meaning: my absence from you, was not on account of the blessings, as - if he was running away from him - he would not have gone to Laban, who was related to Esav, as well as to Yaskov, and to whom Esav - had he wished - could have readily gone, but went there at his mother’s command - to take a wife.

He also relayed this to him for another purpose, saying: whatever I have now, know that is not because of the blessings - but as result of twenty years toil, and with this - see how little it is from each kind.

I send this to my lord, to find favor in your eyes, so that you know that the blessings were not fulfilled in me, and I gained nothing from them - only from my labor.

לרפואת חיילי צה"ל וכן נועם עליזה בת זהבה רבקה ונחום אלימלך רפאל בן זהבה רבקה, בתוך שאר חולי עמנו.

Rabbi Freund: Bnei Anousim are Coming Home

 The return of the Bnei Anousim (Marranos)
Their return is happening now. It is not accidental. It is not demographic or sociological. It is prophetic. And with prophecy comes responsibility.

Rabbi Michael Freund

The Haftorah for Parashat Vayishlach, drawn from the fiery words of the prophet Ovadiah (Obadiah), is the shortest book in all of Tanach - just 21 verses. Yet within its compact frame lies a stirring message about Jewish destiny and the ultimate triumph of truth over treachery. It is a text that speaks directly to our generation.

Ovadiah’s single chapter is a blistering rebuke of Edom, the descendants of Eisav, for its cruelty and unwillingness to help its “brother” Jacob, the people of Israel. What makes this extraordinary is that according to the Talmud (Sanhedrin 39b), Ovadiah was himself a righteous convert of Edomite descent. He merited to become a prophet because, while serving as a steward in the palace of the wicked King Ahab and Queen Jezebel, he risked his life to save 100 prophets from persecution by the idol-worshipping queen.

His words, therefore, are the heartfelt cry of one who chose the Jewish people not out of convenience but conviction. Ovadiah embodies the spiritual courage of those who, lacking ancestral ties, nevertheless bind their fate with the people of Israel with love, loyalty and unwavering devotion. Who better than a convert, someone who knew what it meant to take a stand against a world hostile to the Jewish people, to condemn Edom’s betrayal and to proclaim Israel’s ultimate vindication?

And yet the Haftorah is more than a tale of past treachery. It is a vision of the future, a roadmap of return, restoration and redemption. In a fascinating verse, Ovadiah (1:20) declares: “And the exiles of Jerusalem who are in Sepharad shall possess the cities of the Negev.”

Citing the Targum Yonatan, Rashi (Rabbi Shlomo Yitzchaki, 1040-1105) explains that Sepharad refers to Ispamia, the Aramaic word for Spain. This is nothing less than a prophetic allusion to the Bnei Anusim, the descendants of Jews who were forcibly converted in Spain and Portugal in the 14th and 15th centuries. Known historically as Marranos (or Conversos), these men and women-hundreds of thousands, perhaps millions - are a scattered branch of our people.

Their ancestors practiced Judaism in secret, at unimaginable risk, preserving fragments of faith in whispers and shadows: lighting candles in hidden corners, avoiding pork despite Church scrutiny, murmuring half-remembered blessings, tracing Jewish identity through stories told in the dead of night. The Inquisition ruthlessly sought to hunt them down, but they persevered.

Ovadiah, the convert who clung to Israel in the palace of Ahab and Jezebel’s idolatry, becomes the prophet who promises that these children of hidden loyalty will one day rejoin the Jewish people. Who better than he, a spiritual outsider who found his way in, to speak directly to the descendants of Jews who were forced out?

And in recent decades, that prophecy has been coming to life before our eyes. Across Spain, Portugal, Latin America and the American Southwest, thousands of Bnei Anusim are awakening to their roots. DNA tests, family traditions, whispered memories of “we are different” and unexplained rituals passed down through generations are leading countless individuals back to the Covenant from which their ancestors were torn. They are knocking on our collective door, yearning to learn, to reconnect, to return.

In communities from Barcelona to Bogotá, from Lisbon to Lima, the embers that the Inquisition tried to extinguish are glowing once again. And their return is not accidental. It is not demographic. It is not sociological. It is prophetic.

Ovadiah foresaw a moment when the exiles of Sepharad would return and reclaim their place within the Jewish people. He saw that history cannot erase identity, nor can persecution extinguish the Pintele Yid, the Divine Jewish spark. He saw that those who were uprooted will one day be replanted.

And yet with prophecy comes responsibility.

For too long, the Jewish world has overlooked or minimized the story of the Bnei Anusim. These souls, wandering through history with fragments of memory, deserve not skepticism but support; not dismissal but dignity; not obstacles but open arms. It is incumbent upon us - religious leaders, communities, institutions and the State of Israel - to recognize the magnitude of this moment.

Our generation is witnessing a homecoming that was foretold two and a half millennia ago by a convert who knew the pain and the power of choosing Israel. We dare not ignore it.

Ovadiah’s Haftorah for Vayishlach reminds us that while betrayal has consequences, fidelity - however hidden, however suppressed - has endurance. It reminds us that no child of Israel is ever truly lost. And it reminds us that redemption is not only a miracle; it is a mandate.

The exiles of Sepharad are stirring. The echoes of their footsteps as they make their way back are audible.

The question is: will we have the courage and foresight to heed their plea and open the door?

Rabbi Michael Freund, a former Deputy Communications Director under Prime Minister Benjamin Netanyahu, is the Founder and Chairman of Shavei Israel (www.shavei.org), which assists lost tribes and hidden Jewish communities to return to the Jewish people.

🔥אלו שתוקפים זה אלו שלא נושאים בעול הציבור חריג! האדמו"ר ממכנובקא - בעלזא תקף את בעלי הפשקווילים

 

בדברים שנשא הבוקר, האדמו"ר ממחנובקה בעלזא תקף את הפאשקווילים והקולות המבקרים, וציין כי רק מי שנושא בעול הציבור רשאי לקבוע הכרעות בנושאים ציבוריים, כגון שאלת הליכה לבחירות או נושא חקיקת הדיחוי מגיוס ותמיכה בו.

ומי שאינו נושא בעול “אין לו מילה”, ועל הציבור ללכת אך ורק בדרכם של גדולי ישראל, כפי שנהגו כל השנים. להלן חלק מתמליל התיעוד:

כל האנשים שלא נושאים בעול לא יכולים לדבר, ב"ה יש גדולי ישראל, לא צריך להכניס את הראש ככה או ככה, מה שיגידו לעשות נעשה ימין ושמאל, זה הדרך הכי טובה, גדולי ישראל זה הולך על הכל, לא להמשך לכל הפתקים והמכתבים, הכל זה אנשים שלא נושאים בעול של הציבור.

גדולי ישראל שנושאים בעול עם הציבור יודעים את כל הצדדים, מה שאוחזים שצריך לעשות הם עושים, אין להם מורא מהפשקווילים, צריך לדעת את הדרך, הולכים אחרי גדולי ישראל הנושאים בעול עם הציבור, צריך ללכת ימין ושמאל בכל הענינים, צריך להסתכל מה הם אומרים, וזה מה שצריך לחשוב ולעשות.

💥מקווה שדורשי רעתי לא ישתמשו במילים האלו: משא נרגש מרה"י רבי שאול אלתר בבר מצוה לנכדו, בן לבנו רא"מ

💥I hope those who seek my harm will not use these words: An emotional message from Rabbi Shaul Alter at the Bar Mitzvah of his grandson, the son of his beloved Rabbi.

 

"אות היא לעולם" לשמור את אות התפילין מפני הגוי שבלב, ופלפול קצר בעניין זמן קידוש לבנה לקטן שהגדיל.

דברי ראש הישיבה הגאון הגדול רבי שאול אלתר שליט"א בשמחת הבר מצווה לנכדו הב' יהודה אריה לייב שיחי' בן לבנו הרה"ג ר' אברהם מרדכי שליט"א, י"א כסלו תשפ"ו

קודם הבר מצווה נכנס רבי אברהם מרדכי עם בנו להתברך ממנהיג הדור מרן הגר"ד לנדו שליט"א. כאשר בהמשך הציג לרבינו מכתב שאלה שנתעוררה בשיעור של אביו ראש הישיבה שליט"א.

קרדיט תיעוד: דבר אמת.

Esser Agaroth: The Truth is......

 IDF Haredi (Ultra-Orthodox) Enlistment: I’ll Just Leave This Here...
#גיום_חרדים: אני פשוט אשאיר את זה כאן

“Attorney Yoram Sheftel reveals: In the last 15 years around 100,000 secular leftists have dodged military [IDF] service based on conscientious objection to the occupation. This is more than the amount the state has required for ultra-Orthodox recruitment since its establishment.”

Esser Agaroth(2¢):

The truth is….

Esser Agaroth’s (2¢) Substack!

Are you shocked? Find out what Esser has to say!

Aliyah - It's Your Choice

 Good discussion for those still in GOLUS (a dwindling environment and a sign of its dissolution)

After the above:  https://youtube.com/shorts/v3CFOSRC_7I?si=FOOnboybtpAYLa-I

Vayishlach: Why Do We Need To Know Timna Was Elifaz's Concubine - Insight of Rav Chaim Volozhiner

 

💥שבתי בבית ה': מפעים, השירה והרתחא דאורייתא של מנהיג הדור רבי דוב לנדו עם רה"י רבי איתמר גרבוז

רשכבה"ג מרן הגר"ד לנדו שליט"א השתתף במוצש"ק בסיום מסכת מעשרות ותחילת מסכת חלה בהיכל ביהכ"נ נחלת משה, בשיעור משניות שנמסר ע"י הגאון הגדול רבי איתמר גרבוז שליט"א ר"י ארחות תורה, לע"נ רשכבה"ג מרן ראש הישיבה הגרא"מ שך זצוק"ל

המעמד נערך בהשתתפות הגאון הגדול רבי ברוך דב דיסקין שליט"א ראש ישיבת ארחות תורה וכוללי נחלת משה, ורב ביהכנ"ס הגאון רבי צבי פלמן שליט"א. והרה"ג רבי אברהם רובינשטיין שליט"א ראש הכולל.

בתחילה העיר רבינו הערה הלכה למעשה בעניני מעשרות, וקרא לציבור להתחזק בזה:

משקה היוצא מן הטבל אינו מדרבנן, אני לא דן מה שיש שיטה שלא מעשרים אותו, אני לא מדבר לפי זה, החזון איש אומר במעשרות (סימן ז ס"ק ב'), אז לפי זה מי שחותך פירות טבל למטרת הפרשת תרומות ומעשרות שיש בהם מיץ, חוץ מזיתים וענבים אז זב משקה על השולחן, ומתכוון להפריש על הכל, אז הוא מפריש מן החיוב על הפטור, זה מעשים בכל יום, מפריש מהחיוב על הפטור, חותכים תפוח עץ או מה שיש, זה לא בסדר, צריך לקחת יחד עם המשקה, אם חותכים לקחת משקה, מעשים בכל יום, רוצה להעיר למעשה למה עושים ככה. מה התירוץ?.

ראש הישיבה הגר"א גרבוז: מדרבנן חייב הרי, זה חד דרבנן ותרי דרבנן. רבינו: ודאי זה תרי דרבנן, אני לא מדבר לפי הרמב"ם שפירות זה מדאורייתא, אבל תרי דרבנן ודאי, צריך לקחת מהמיץ גם, או לא לחתוך, זה מעשים בכל יום, מדרבנן חייבים, וכתבתי כאן עוד דרגא בדרבנן, זה מה שרציתי להעיר. הגר"א גרבוז: צריך להזהר מאד שלא יהיה מיץ? רבינו: אפשר לא לחתוך, אפשר גם זה לעשות. הגר"א: או לעשות שהתרומה יהיה מהמיץ. רבינו: לעשות ימין ושמאל, וזה לא כל כך פשוט, על כל פנים צריך לפי זה להזהר בזה, ולא לעשר בצורה הזאת כדי שיווצר חיוב על הפטור פטור על החיוב, חד דרבנן תרי דרבנן כמו שכתוב כמו שהערתם. לאחמ"כ חיזק את האברכים: ה' יעזור שילמדו מעשרות, לדעת את הדינים טוב את ההלכות טוב, לדעת את עומק הדברים. הגרא"ג סיפר שכעת מתחילים ע"פ הוראת רבינו ללמוד מסכת חלה. רבינו: חלה דבר טוב מאד למעשה. ה' יעזור תשמעו מה שמלמדים אתכם, ותצליחו בלימוד, והרבנים ירבה גבולם בתלמידים הגונים, ושיהיה הצלחה בכל הדברים, ללמוד, וכל אלה שמתנכלים לנו כענן כלה וכחלום יעוף. ולאחמ"כ רבינו שר יחד עם גדולי התורה לכבוד התורה, אחת שאלתי מאת ה'. ובירך את כולם בהצלחה רבה. הגר"א גרבוז: שאלו אם יתכוון לעשות את המעשר גם על הפרי והמשקה זה יהיה כקני את וחמור וזה לא יחול? רבינו: יש שאלה גדולה איך פוסקים, זה מחלוקת גדולה של החזון איש והמשנה ברורה אם מועיל, זה יהיה בדרום וזה יהיה בצפון זה לא יועיל, זה לא יהיה באותו מקום, ככה עושים כל אחד על שלו, אבל זה על זה וזה על זה, זה לא טוב.

קרדיט תיעוד: מנחת דבר