תזריע תשפ״ב

00:00 Good evening, and welcome to this year. Thank you for joining us. So Parashat Tazria. Let's go straight to our first question. One of our youngest listeners asked a question. She was saying... Little girl, about five years old, and she was saying to him, , and came across the word . And so she asks her tatty, uh, "?" She knows a what's ? So Tatty tells her to ask Zayde. So here's the question. So the, the, the question is a very interesting one. Why are the tribes called Shevet? How does the word Shevet, which means a rod, what's it got to do with, with a- Call from zero seven three six eight two zero zero. Hence the question. So here we go. So I looked up the Sefer. There's a Sefer which I have on the screen called Sefer, uh, Orach Chayyim. See, he has in the word Shevet. He translated, I guess, in Germany, Rang, Ranken. Like, imagine like you have in this-- What I told her already when she asked the question, you have the word ruler, which ruler can mean a stick, which you measure with, and ruler can mean a king. And the king would use a stick, like the scepter, in a way of expression of his, you know, melech. So that's on one level. One, one way of explaining the idea of a Shevet being a melech of leadership. But, uh, it could also mean... Shevet can mean like a branch, but that doesn't really fit so well because

02:03 Shevet and for the other-- for that matter, the word Matet also doesn't, uh... They, they seem to be something rigid, whereas a branch seems to be more flexible. But imagine the idea of ranks and rows. You've got lots of people, and they're standing in rows. Well, that's where the word rank comes from. In, in rows. So then that's where the idea of the Kal Yisro dividing into twelve ranks. So that's where the word Shevet come, like a stick as is, is a, in a straight line. Okay. Let's go on to the, uh, next question. So last week, perhaps I need to clarify. Having gone through the sizes of matzah, it worked out that for the first Kozais, even if you have two Kozasim, so you're gonna have a quarter for, from the top matzah, a quarter from the middle matzah. Then you're gonna have a quarter for Korech and a quarter for Afikomen. So it sounded like you can manage with one matzah. And of course, we break the middle matzah, and we take from the top matzah. But what's-- why do we have to break the third matzah? There's-- L'chol, there seems to be enough surplus in the top and middle matzah that you shouldn't need to break the third matzah. So this is-- it's interesting. In, in, uh, in the Alter Rebe's Shechinach, he doesn't emphasize to break the third matzah. In the Mechaber, in the Shechinach, it says in the beginning of Taf Ein He, he says, "You break the third matzah."

03:44 It, it is curious why the Alter Rebe doesn't mention it. But this is where you have from the, uh-- In the, in the Seder, he does say to break the third matzah. And this is from a Sefer called Pardes Rashi. So you have in Rishonim, they say, "Why do you break the third matzah for Korech?" And the answer is the Kai Mitzvah Beshalosh Tom. Never to, to put-- to perform a mitzvah with all three matzahs. Okay. So we-- So the Poel ends, we do break the third matzah, and we use that for Korech. Okay. But, uh, perhaps that's-- Just to clarify the point which was raised before. You do... You, you'll use all three matzahs, not just, uh, one matzah. Okay. Now, one of our regular listeners asked about-- He actually works in retail, in kosher retail. And apparently there is a, an oil, which is, um, a sunflower oil, which is available, uh, with a, with a, uh, kosher le Pesach hechsheer. So is sunflower oil allowed on, on Pesach or is that a chumrah? And if someone was using sun-- uh, was not using sunflower oil till now, may they now switch to start using sunflower oil, or do they have to do a tashmish doron? Apparently, it's quite a bit cheaper than the almond oil or the other oils which are available. Okay. So we're going into the topic of Kitnios, which is a, um, a Minig Ashkenaz. So we have them from the top. It's from the Alter Rebe's Shechinach. In,

05:22 um, Taf Nun Gimel, talks about which grains are good for Pesach. Then he talks about not using, uh, Kitni- Mid, Mid, B'mnog B'mdinus Elu. We don't use, uh, rice, millet, beans, lentils. Ven BeShumshumin, and other means of Kitnios. We don't use those even on the last day of Pesach. And that, he explains, is because of-- and I-- what I've said many times, it's not as if the Rabbonim decided one morning, "We're gonna have to make a new chumrah this year." It didn't work that way. It, it was- It was having observed mistakes happening, they felt the need they had to do something to stop this mistake happening again and again. So they apparently, going back, is it five hundred years? Is how, how far back, I don't know. The, um, Takana of Kitniyot, perhaps a bit more. They noticed there were people who were not knowledgeable, and they saw if, if, uh, if Yenta is making a, a lentil soup, so Devosha would make a barley soup. Because they, these foods, the, the, the lentils and the barleys are, and grains are kind of, um, used in a similar way. And therefore, they, they saw that this as a, a recurring mistake, and therefore they instituted, we don't use, um, pulses, legumes, whatever you call them, over Pesach. Now, the word shomshomin is actually a bit ambiguous. That's the cu- crucial word, the second line in the, in the first quote. Because the word shomshomin can be translated as sunflower. And the sunflower is, um,

07:12 is that... First of all, it's got its resemblance to what we think of a sun looks like. But it also, it's got, uh, it follows the sun. It's a heliotrope, whatever you pronounce it. And so it's got to do with the word shemesh. But there's another word, another... The, the word shomshomin, if you spell it with a sin, shomshomin, pronounce it with a sin, it's actually sesame. And the, the, uh, there are Poskim who take-- who say that it should be read shomshomin, and it is referring to sesame being kitniyos. Sunflower seeds, you don't use them in flour to make flour. You don't, um, you don't cook them as making soups, et cetera. So it's a bit of a stretch to say that, that sunflower seeds should be included in the isur of kitniyos. It says sh-shomshomin, understand that shomshomin means sesame. Apparently, that is the offic- position of, um, of Shamshon Refael Hirsch, who is quoted in-- There was a Sefer, there is a Sefer called Melamed Lehoel, a Yekke Sefer going back from hundred and fifty years ago, perhaps. And he's, he takes the view that really it's, it, it, it's, um, it should, it should be, it's, it's sesame which is the issue. It's not a problem with, with sunflower seeds. But c-certainly, the Hungarian and Polish Rabbonim translated it. They said it means s-sunflower seeds should not be used on Pesach. So that brings us back to the question you have in the shop. You have the fact that there are,

08:48 there is sunflower oil, kosher le Pesach. So there are Ashkenazic Rabbonim who don't have a problem with that. Now, if someone wants to go along with that and, but till, till now they were being makmir not to use it and they want to switch, yeah, I think they should do hatar ash m'dar. Well, they, the, the Poskim also point out to an interesting, uh, thing which the Alter Rebbe writes. Um, the Alter Rebbe says, "Kitniyos is only a problem," in Right. The, the, the, the point is that we're talking about a hashash and a isur, not even isur Rabbonim, but isur of Takanas Rabboni Ashkenaz, and there's a limit of how much, how far they are mechuyav to go. You don't make, you see, you don't make mishmeres to mishmeres. You don't. With the isur Rabbonim, you don't have to protect the protection. There's an opinion that the oil is far removed enough from, uh, the kitniyos that it doesn't apply. That's true. There are others who behala make on kitniyos oil, but that's interesting because here the Alter Rebbe says you can use it for lighting. Obviously, he doesn't allow you to use it for cooking. Right. Someone's pointing out formula for baby bottles also kitniyos. True, and if you do use formula, um, so then you'd wash it up separately. Don't wash it up with the regular Pesach stuff. Um, I may have mentioned this last year, since we're on the topic of kitniyos, that there is a letter of the Rebbe from

12:52 nineteen fifty-one, taf shin yud alef, approximately. The letter is addressed to the Rebbe's cousin, Reb Isser Klugand, and he says... It's a short, uh, one. Anash mishtamshim benotola beh, beh Pesach. So what is notola? Apparently, notola is a cottonseed oil, and here there is a machlokes between the-- Well, the, the Re-- the late, the later Rav Padva, Rav Henoch Padva, he took the view that cottonseed oil, although cottonseed itself is not edible, still the cottonseed oil is, uh, is subject to kitniyos. They serve kitniyos. Uh, other Rabbonim, uh, particularly in America, there's I think the Debretziner. Some Rabbonim felt, no, if it's not edible, then there should not be an issur kitniyos on the oil from an inedible food. If the whole thing is you might use the food, as, as you just pointed out, it shouldn't be such an issue. As a result, there are certain products which are produced with good Hashem in America, which would not be allowed in, uh, in, in England under, with a Kadashi approval because they use, uh, something like cottonseed oil, which Ka- Kadashi will say is not fit for Pesach, and the American Rabbonim will say it is okay. Um, right. Let's move on. Someone's asking about kashering a cooker for Pesach, but I'm not ready to talk about that without having prepared. Okay, let's move on. Okay. Something which is very... S- I'm, I'm, I'm surprised it wasn't put in the luach, and that is-- Not, and not in the Chabad luach and not in,

14:37 not in the, uh, union, the Ka- Kadashi luach. There's no mention about this. Let's explain something. The f- top quote is from the Alter Rebbe's Shechinach. I think it's in the Tof Lamet. And the bottom quote is from the Journal, his Kashrus. So there is a mitzvah in the Torah to give terumah to a Kohen and maaser to a Levi and, uh, and so on. And there's maaser sheni should be taken to Jerusalem, and, uh, maaser ani should be given to the poor. So this is done in two stages. First of all, there's hafrashat terumah and maaser, and the second part is giving it over. Unfortunately, because we're, we're tamei and the food is tamei, so we don't give the terumah to the Kohen. But, uh, back in the day when it was available to, for the Kohen to eat. So there could be a, a situation where a person will put aside terumah and maaser and just hoard it, and it's just sitting in his barn or wherever for, for, for... And can-- And grain can store for years. I don't know what the quality is, but it can store for years. And the Torah says no. Um, at the end of three years, vekeses shanas shonim. So you have to take out, uh, uh, you have to d- dispose of all your maaseres. No hoarding more than three years. So at the end of three years, so you have to give the maaser, the terumah to the Kohen and the maaser to the

16:05 Levi and the maaser sheni should have been taken to Jerusalem. You cannot hold onto it longer than three years. When does the three years end? So you have the first three years of the Shmita. So that season, that, that stretch finishes by the Pesach of the fourth year. Then you've got year four, five and six of the Shmita. So those, those, um, three years, they, they finish at Pesach of the seventh year. So if you were, if you had a hoard of terumahs and maaseres, so then by Pesach of the f- fourth year and by Pesach of the seventh year, you'd have a duty to dispose of that, to give it to the appropriate people, et cetera. The Alter Rebbe here is talking about the minhag of s- reading the ma-- the haftarah on Shabbos HaGadol, to have read the haftarah of Ve'orvo. Because in that chapter in, in, in Navi, it talks about bringing the maaseres. Here there's an interesting minhag which I don't want to discuss now because I haven't prepared it. There is a discu-- different minhag of when we do the Ve-- Ve'orvo only when Shabbos HaGadol is Erev Shabbat, is Erev Yom Tov. Some people do Ve'orvo, Shabbos HaGadol, when it's earlier in, in, in-- further away from Pesach either, but also... But that's a separate issue. Meanwhile, the Alter Rebbe is saying we should-- They're reading the, the haftarah Ve'orvo. So I'm reading from the text now, the top line. She'be'erev Pesach, zman habiur. That is the time of

17:35 disposal of your terumahs and maaseres. Dahaynu, i.e., she'be'erev Pesach shel shana reviet she'b'shmita, u'erev Pesach shel shana shviit she'b'shmita. Erev Pesach of the fourth year of the seven-year cycle and the seventh of the seven-year cycle. Chayav kol adam lehotzi mibeitoh. A person is obliged to remove from his home. Kol ha-maaser shehiprish mitvoh oso. All the maaseres which he set aside, uh, from his harvest. Kol hakemot shanas shalo. For the past three years of the Shmita. Okay. And then he has in brackets that the zman habiur is n- not- Yeah, some say it's not the beginning of Pesach, not Erev Yom Tov Harishon, it's Erev Yom Tov Acharon. Again, that's indeed the Halakha, that the Zman Habiyur is, um, the last day of Chele Ambaet. But nevertheless, the meaning is to say the Havdalah at the beginning, Erev Pesach. Fine. That's, that's, that's, that's about the Havdalah. But coming back to what's re-relevant to us is, do we have meizter in our houses? So if you do buy occasionally Israeli produce, and you do the Trumas Umeizter. So part of that procedure is that you have a coin and designate it, and every time you use... you do Hafrashat Trumas Umeizter, so a pruta of that coin is now, uh, occupied, so to speak, with, um, with the Halacha of, of Meizter Sheini. Instead of taking it to Yerushalayim, so we exchange it for a coin. So we've got this coin, and if you-- Certainly, if you live in Eretz Yisrael, it's gonna be a more

19:10 frequent occurrence that you have occasion to do Trumas Umeizter and have a Meizter Sheini. Now, you've got this coin. So what do you do with this coin? So now we go down to the second quote, and that is, as you, you can see, it's from the Hiskashrus Journal. It's from Yut Tes Nissan, which is, um, well, it's Chele Ambaet. Well, actually, it's Yu... I think it should be Chof. Whatever. Doesn't matter. Um, Mi Sheyesh, that second column. Mi Sheyesh Bershuth Matbeia shel Neter Havayah Maaser Sheini. If you have a coin which you have used for redeeming Neter Havayah, the fourth year of, of a tree, um, of a, uh, fruit tree, or Maaser Sheini. So you've got now this coin. It could be worth a pound, two pounds, let's say, if you've done it many times. So then you can exchange it for a smaller coin. You can say, "Well, this pound is now exchanged for a, for a, for a five agura, for a, for a pruta." But the main thing which is relevant to us, Veyikalkel Es HaMatbeia. You should then ruin the coin. So if you do have, and I actually do have one, uh, here on, um, stuck, stuck on the wall somewhere. So out of Pesach or out of the last days of Pesach, I'm gonna have to take that coin and, um, ruin it, with a hammer or something, and then dispose of it. So that's, um, that's the din of Birur, Birur Meizter. So if anyone out there

20:40 is listening and you do have a Truma-- a Meizter Sheini coin, then make sure you dispose of it before the end of Yom Tov. Now, yes, someone is pointing out that they've been signed up to a system in Gateshead who does Trumas, Trumas Umeizter, and they have the coin. And actually, Rabbi Ginsburg here in the Hiskashrus, he's also saying, "Bechlal, Kechal, Rot Sushialu Hachzik Matbeia." Instead of having your own coin, be a member of a Keren HaMeizter. Um, I know that it exists. Personally, I, I've never fully understood how it works, so I haven't joined this Keren HaMeizter. But if you are, yes, then, then you won't have the fun of taking a hammer and smashing a coin. Okay, let's move on. So here, someone who was in conversation with me this week, she suffers from some kind of stomach problem, and regular wheat causes her havoc, and even oat matzahs apparently cause her also, uh, a lot of pain. And she found there's these gluten-free matzahs. And it says on the packet, if you can read, it says here, "Not a replacement for matzah at the Seder." So she wanted to understand, I mean, perhaps I know her condition, whether there's a heter for her to use this kind of matzah for the Seder. So I'm not going to the business of machine matzah, hand matzah. That's... W-w-w-we're, we're going a level further than that or beyond that. So the... What you have here at the beginning of Tof Nan Gimmel, as you can

22:31 see, the... what is the... which type of matzahs are gonna be suitable for, for, uh, for Pesach. So it says very clearly, it has to be one of the five types of grain. Nachameshes Min HaDogan, which wheat, barley, um, kusmin, spelt, sh-sh-shnur is, is oats, and shifun is rye. So we've got these, uh, these five grains, and the matzah is only going to be valid as for the mitzvah if it's one of those five grains. If it's made from rice, from millet, or, or from beans, et cetera, you're not yotzer the mitzvah. So I did do a little bit of, uh, research about these gluten-free matzahs. Apparently, they're made from tapioca, uh, perhaps some potato starch. So the, the, the berachahs are definitely shehakol, and they are not... you're not, you're not yotzer the mitzvah. I did say to the, uh, young lady, I said that, "Listen, um, or, or perhaps the first night, if you can manage just a quarter of a matzah, of an oat matzah, and perhaps if you chew it well." Uh, listen, as I said, it's just... I said to her, "It, it depends on how much you're ready to suffer in order to do a mitzvah be-ahavta. But, uh, that's, that's... With all the sympathy, but that's as much as I can do. Okay, um, yes, let's go on to the next point. Okay. Bit of a surprise. Someone, uh, he had some pain in his eyes, and the... What, uh, she was asking, what do you do-- Um,

24:07 coming back to the question about the... Rabbi Klein is asking, "What do you do with a coin?" So he, he said, "You should spoil that coin." I'm just-- I'm gonna flash back just to... Yeah, if you can see here, Veyeses Veyikalkel Es HaMatbeia. So you'd have to, uh, s-smash it and make it unusable. All right, let's come back to our, uh, to, to the heat pads. So, so the person was having, um, pain in their eyes, and the d-optician apparently, um, um, recommended they get a heat pad. And you put it in the microwave, and, uh, then, then you put it on your face, I guess, and it helps soothe the pain. But then somehow the pad tore a little bit afterwards. Oh, no, they, they had already... You know, this is, it's, uh... They had put it in the Pesach mikvah microwave. And then it tears, and then they see they've got grains in it. So is the microwave usable for Pesach? So the main thing I put it on is that apparently a lot of people have these pads, and lchatchila, for sure, you should not keep them in over Pesach. In other words, they should be included in the deutsch, hummes. Um, that's, that's why I put it on the, on the, on the sheer, on the screen. Did the-- About the microwave, it's before Pesach. I think the grain is dry, uh, so I don't know how much... And, and if it's dry, I don't know whether it's hummes in the

25:34 first place. But fine, I felt that was the, uh... It's before Pesach. I think they should, uh, kasher the microwave with boiling water, and, um, that would be adequate. If it'd be hummes mamash, I wouldn't be so, uh, easygoing, but you're talking here about a remote chashash. Uh, it's inside a bag, and it's, and it's dry, and who knows if it's ever become hummes in the first place. So before Pesach, one can be much more lenient than if it had happened during Pesach, obviously. Um, to explain that, that before Pesach, we can rely on the concept of bitul beshishim. During Pesach, there's no such thing as bitul beshishim of hummes. It's, the term is, it's also bemashu. Even the tiniest amount doesn't become negligible. So on Pesach, that wouldn't be, um, passed. Okay. Okay. So here is a question, and not an unrelated, uh, not, not a Pesach-related question. Fella's got a couple of, uh, children, a few children, and they are deutsch gehere, and, uh, thinking about summer, the hot weather, about buying these vests which have, uh, for tzitzit. The children should wear tzitzit, but they can... But these tzitzit vests. Apparently, quite popular. And so are we okay with that? So here, the quote you have here from the Alter Rebbe's, uh, siddur. So he says, "Kol ish yireh Hashem bachov es mitzvot ve'es tov." A person who's God-fearing and desires to do the mitzvahs. "L'kayyim mitzvat tzitzit kol hayom," to fulfill the mitzvah of tzitzit, "throughout the day," libi, uh, c-unanimously.

27:16 "Tzocher li'zor betalus kotn shel lonu." We have the concept of talis kotn, which means a, this thing, the square, which has got a hole in the middle. That's talis kotn. "Shel lonu" is distinct from a talis, which is a, uh, square of cloth which you wrap around your shoulders. "Lihiyet pesuch legamrei bebeit zadu," that the talis kotn should be totally open on both sides. And it goes further. "Velo yechabesh homa afil hu bikrosim," not even to use buttons, hooks, to hold the two sides of the talis kotn together. "U'kach shiken betefira," and certainly not, it should be, it should not be sewn. "Afil hu m'chetzi ol ha'ma'ala," even from the upper half. It's chayav b'tzitzit, but he's saying that really, the talis kotn should be a totally open, uh, square, rectangle of, of, of, uh, cloth. "Vain soch lo yamush leil asis botei zro'ot," there shouldn't be s-sleeves added to the talis kotn. So certainly, on a l'chatchilah level, the-these T-shirt tzitzit are something which we wouldn't go for. In addition, b'chlal, there's, um, a Hadhariim would wear a woolen tzitzit, but, well, a woolen garment. But even if you're on a, uh, you are using cotton, but to have these T-shirt tzitzit, it's better than nothing, definitely. Definitely, if someone would otherwise not wear tzitzit at all. But it's, it, it is, it isn't, uh, lecholiah. It, it's not, do-doesn't fit the bill totally. But then the other question was, he says, "Okay, let's drop that. But what about, um, wearing... If the-- Do

28:50 the children have to wear a vest and the tzitzit, and then, then presumably a shirt on top of it, or could they wear the tzitzit directly on their, on the skin, then they have to just a shi-shirt on top?" So this is what we have here. Um, we've got a, the, the, there, there's a difference between the derech haniglah and derech hakabbalah, and the Arizal is the one who's quoted of wearing the tzitzit under the garment. Uh, not, not the, not the top garment, rather it's more un-uh, underneath. Um, but he would be particular to have it on top of a undershirt. Um, here, this is a quote from the K'tziyyos. This is a Sichah chelek lamed gimel, Parshah Shelach, talking about whether it's important for the tzitzit of the talis kotn to be sticking out, um, to be visible. But meanwhile, he's got this quote from Pri Eitz Chaim. In the kisvei Arizal, it's written, he would wear, the Arizal would wear the talis kotn as an undergarment, al ha'chaluk, under, on top of the vest. So there is this idea that the, that the tzitzit, the talis kotn, shouldn't be mamash on your skin. It should be on top of a vest. Right. So and this is now, that's from, a quote from Arizal, and this is also from the Sefer Piskei Teshuvot, where he's bringing that, that the... Are those who wear the talis kotn on top of the vest. And then in the notes here, he has, um, he's-- At first,

30:32 he's saying there isn't a problem to wear it directly on the f- on the skin. And, uh, Shlomo Zalman is saying it's not a bizuy mitzvah. But then he quotes from this Riviv Eitz Efraim who say that it is considered disgrace to wear the talis kotn directly on the skin, and especially if the cloth of the talis kotn is a kind of absorbent material like a vest. So then it would be a disgrace for the mitzvah, and he's questioning it. So, okay. So we've got here a back and forth. How strong is it that the task cotton shouldn't be worn straight on the skin? What I would say, if they're little children and they are finding it difficult to wear several layers, and they're comfortable to wear the tzitzit directly on their skin, uh, if it's in hot-- extremely hot, you know, uncomfortable otherwise, I think there's room to be make hope. What I would like to say, once I'm talking about this, is that typically, um, the tzitzit have got very long shoulder bands, which then makes that-- you got this-- they, they look very schlocky when the kids don't have them tucked in because they're far too long for them. And they don't need to be... The, the shoulder pa- shoulder straps could be made much shorter, and that would make the task cotton more, uh, more neat and more wearable. So it's, it's not a big deal to do. Um, you can-- Don't cut the-- If you wanna do it, don't cut

31:58 the shoulder straps. Just fold them over, um, and then sew them that way and leave enough space for the head to get in and out. That, that would, that would be fine. Okay. And also leave it long enough that they could take them out for, for davening and et cetera, to make a bracha on them, et cetera. Okay. So last week, we had this discussion about having-- starting the Seder, um, sorry. S-so having the Seder the second night, stretching on that, even the first Korach matzah is eaten after the, after Chatzoes. And I read last week a piece from the Hayom Yom. Here is from Likutei Debarim. Not sure which was written first, but he's writing-- The, the lesson here is the Basara, the first night, they'd start right after Ma'ariv, and they wouldn't stretch out the Seder in order to manage to eat the Afikoman before Chatzoes. Unlike this, the second night, that they would do-- they would s-make the Seder Beshalma Acharei Seuda. So my impression is that they even started the Seder late, which is not, not-- Actually, in the Hayom Yom, he said they started the Seder at nine PM. I don't know what the timing was in, in Russia at that time of the year. But here he's saying that-- It looks like they're saying they even started the Seder quite late, and then they would discuss the Haggadah at length. And as a result, the Afikoman, and as I suggested last week, even the first Korach matzah probably ended

33:31 up after Chatzoes. And still they would obviously make a bracha, otherwise they wouldn't be mevata or such a thing. I wanna show you-- I have this book. Someone gave-- dropped it through my door. It's, um, by someone called Nachum Zev Frank, and he's got-- He's a-again explored the Shiyurim of matzah. So I'm just going through this again a little bit. He may be even a little bit more lenient than what we had, uh, last week. And on the right, uh, of the screen, so that's the Shiyur for Korach, um, from Torah. Um, he says it weighs fifteen gram. This is a quarter of Chaim Noah. So that's, that's, that's for the Korach. If you're only having one Korach for the mitzvah in Torah. So that's enough for one Korach. And if you're having, as we discussed last week, now for Korach Rabonon, he's got this smaller one, which he says weighs nine and a half grams. And, um, if you're having two Korach, one from the top matzah, one from the middle matzah, then each one could be this size. And of course, this is a little bit reduced, but this is an A4. The original is an A4 size, so you can get the proportions, yeah. If you print this. If you want me-- anyone wants me to send this, uh, by email, I can send it to you. Um, but yeah. So these, the quantities, if you're gonna have for Korach Rabonon, that's the size that you're looking at, which is-- that's f-fair

35:10 bit smaller than a quarter of matzah, which we discussed last week. So yeah. So that's-- I, I hope will be helpful for those who have a bit of a struggle with coping with the large amounts of matzah. He also has here, whilst I'm already at it, he has also about the Shiyur for, um, for lettuce. An A4 size piece of lettuce would be enough for a Korach, um, of, of a mat-- for, for Maror. Right. I, I, I don't know whether, uh, someone's asking where you can buy this book. I don't know. I can tell you that it is available from someone called M. Frank in Helena Lay, um, twenty-two, Antwerpen. And, uh, I'll tell you the telephone number. It's thirty-two three two three zero eight zero seven five. So that's Fr- M. Frank in Helena Lay twenty-two in Antwerp. So you might-- If you wanted to get hold of him, you can buy... There's no e-email, so that's why I'm not telling you the email address. Right. Let's go on. Um, so just to make up the minyan, someone asked you a question about, uh, using chafing dishes for serving on Shabbos for the Amaratsim like me. So here we have how these-- what is a chafing dish? So at the bottom, you have here a burner or two burners in this case. You have here a bowl, and that bowl, that, it, it fills with water and becomes hot water. And then you have another tray where you put in vegetables, et cetera,

36:53 and you got a lid. And when it comes to serving times, so this will be like for a buffet arrangement. Comes serving time, you lift the lid, whoever wishes, and they'll serve themselves. And so they're asking, can they use this on Shabbos? For Friday night. Obviously, it means that the sh- the, the burners are lit before Shabbos, and the question is, are you allowed to serve food from such a, um, kaleh, from the, such a piece of equipment? I mean, we may have gone through this before. The answer is basically yes. It's... Unless it's a liquid. If y- They're not usually used for liquid, but if it was used for a liquid, then that would not be okay. So let's read that in Shechinach. This is towards the end of Simash Yod Ches. It talks here about, , a pot, um, which is taken away, which is boiling, and it's o- It often have liquids. Could be meatballs and sauce. Not always. So, um, if it's taken off the fire, so then it talks about, um, about using a, a, a ladle to take stuff out. So i- i- and if, if it's not fully cooked, then you shouldn't be taking ladling out because lad- stirring is Bishul. If the food is fully cooked and it's taken off the fire, then you are allowed to stir the pot. And some say you shouldn't stir a pot, even if it's off the fire. But the... He says, "That's all said as far as stirring for stirring.

38:30 But to use a ladle, you don't have to be Machmir if it's fully cooked and it's not on the fire. But for food which is on the fire, then you wouldn't be allowed to..." That's what we, uh, what's relevant to us. Food which is on the fire, you wouldn't be allowed to s- ladle out because that in effect is a form of stirring. So when it's something like vegetables, schnitzels, or things like that, where there's no stirring involved, I don't see a problem. Even if it's something which is, I don't know, uh, which has got a lot of sauce, but it's not as if you're stirring the sauce. You're taking out solids which are in sauce. I still don't see there a problem of Bagus. If it's something like a soup, then ladely, then you're using a ladle. Then if it's, and it's sitting on the fire, then that would not be okay. All right. Um, that is as much as we have for today. Um, someone asked me a question about, uh, about doing laundry, um, during Chalamoid, if they're traveling and they don't have enough clothes with them. But that will... Um, I think I'm gonna leave that for next week. Um, someone is asking, you will need to leave the fire the entire Shabbos then. The, the answer is that this burner, coming back, those burners, they are made of some kind of wax or solid paraffin. They last for about four hours. After that, they, they go out by themselves, so

40:02 there's no, uh, uh, fire burning for the rest of Shabbos. Right. Okay. So I'm gonna stop here, and I wish you all a good Shabbos. And, um, BeEzrashem, thank you for joining us. BeEzrashem, we will, um, same time next week, uh, in, in Gesundheit. So Chag Tov and Good Shabbos.