צו תשפ״ג

00:06 Good evening, and welcome to this sheer Thursday evening of Parshas Sav, making up instead of Matzah Shabbos. And meanwhile, the votes between, uh, having on Thursday evening or Sunday evening, there's a landslide towards having it on Sunday evening. So unless we have a landslide the other way, that's how it's gonna be. Um, okay. Let's go into our questions for today. The first question is we have about Eruv Tavshilin. Now, Eruv Tavshilin is whenever Yom Tov is on a Friday. So then we need to have permission to be able to cook on Friday. To cook on Friday for, for Shabbos. And in order to do that, we need to do an Eruv Tavshilin, and that is when we take a challah, well, obviously in, for Pesach we have mat-- a matzah, and we take a piece of fish, a piece of meat. Some people... A lot of people used to use eggs. That's probably because they didn't have fridges, and so, and a piece of meat that wouldn't have kept so well. Be that as it may, so we make an Eruv Tavshilin, so on Wednesday, which is Erev Pesach. On Wednesday, Erev Pesach, we will be designating a Eruv Tavshilin. That's made with the food and-- with a cooked food and with a baked food. Separately, there is... Now some people need to make an Eruv Chatzeires. So if you share premises with several other Yidden, with another, another family or more, so that could be a shared garden, it could be several flats within

02:21 a building. So there is a-- In order to be allowed to carry from your private premises, personal premises, to the shared premises, for this we need to do an Eruv Chatzeires. And that again is done with challah or matzah. And the idea is that this matzah or this challah is k- kept in one of the houses, and it belongs as if to everyone else. And therefore, that merges and galvanizes all the other people into becoming one unit with the unit of dwelling where the Eruv is placed. So one could make an Eruv Chatzeires every, if you need to, you can do it every Friday, make it anew. But largely, it's customary people would make the Eruv once a year. And they usally use matzah, not only because of Pesach, but also because matzah lasts longer. It means edible for longer. Therefore, it's common to have, to make the... And then it's common to, minchag, to renew the Eruv every Erev Pesach. So now we have the situation of where you go... Unfreeze. Sorry about that. This is a bit-- playing up a bit. Okay. So here's the question of making an Eruv Tavshilin and Eruv Chatzeires at the same time. So here we have in the Mishne Berura in Siman Shin Samech Bet. So let's read this carefully. He writes- If you so wish to do the two eruvin at the same time, you combine the two with one bracha. The hainu, and that would be al mitzvat eruvin, to make eruvin. And then, I'll

06:27 call echad ve'echad k'finus chai. And then you'd say for each one the relevant behaden eruv or the declaration this is an eruv. He said, "No, you should say the bracha more ar-articulately. Al mitzvat eruvet tavshilin ve'eruv chatzeires." And then he says, "You should combine in the ex-- the, the... You know what? Can you hear me? Okay. All right. Um, I'm struggling to get the, the screen back on. Right. So I, I wanted to address this carefully, although it's not such a common question, but to understand what is the difference between eruv tavshilin and eruv chatzeires. Eruv tavshilin is you take a bit of bread, uh, um, and, and cooked food from your own kitchen, and you designate this as going to be your permission- About the sefer. About the sefer from Intro to Shabbos. Just mute all. So at what stage do you-- Well, does it become the eruv? Is it when you just picked up the piece of bread, has it become the eruv, and the egg or the, the chicken? Or is it when you declare, be-be-b'den, b'den y'hei shor. So by the eruv tavshilin, it's just a piece of food from your kitchen, and by you saying, "B'den y'hei shor," you have made it into the eruv. By contrast, eruv chatzeires. When you have this loaf of bread which belongs to everyone, that already m-- has made it into the eruv chatzeires. Even if you don't declare anything, it's already the eruv chatzeires. Now, this has a practical difference. At what point

11:33 do you do the kinyan? So by eruv tavshilin, you can see here the Alter Rebbe has pointed to say the kinyan. If you want to do the eruv tavshilin on behalf of others, it is before the bracha. He does not say that by the eruv chatzeires. He doesn't say, "Give it to someone to be koin on behalf of everyone." On the contrary, it follows that you first make the bracha, and then you say, "B'den y'hei shor," this is now going to become the eruv for everyone. Because if you're going to say, get-- make this the kinyan on the eruv chatzeires before, the mitzvah is done already. You're making the bracha after the mitzvah. So here there's a difference in procedure Of Eiruv Tavshilin and Eiruv Chatzeires. Therefore, now, if you would want to do Eiruv Tavshilin and Eiruv Chatzeires in the same, in the same, uh, sitting, in the same, the same session, you'd have to first s- make the Kinyan. If you're do- being, making the Eiruv Tavshilin for others. You'd then say the Bracha for Eiruv, and then you'd have to say, "Bedenyu Heishodo lafuya," that you're out to cook. Why is that not a Hefsek between the Bracha and the designation of the same for to be the Eiruv Chatzeires? Which you're gonna have to do now a Kinyan. So y- you've-- It, it doesn't seem to be correct to be doing the two in one, because, again, the Kinyan of the Eiruv Tavshilin is before the Bracha. The Kinyan of the

13:18 Eiruv Chatzeires is, is after the Bracha. So wait a second. Wait a second. So then there's going to be an... So there's going to be a, a, an interval between the Bracha of Al Mitzvas Eiruv. You're going to first now make it an Eiruv Tavshilin, and then you're gonna say the Bra-- the, the Nusach for Eiruv Chatzeires, and only then you're going to actually make it an Eiruv Chatzeires by making the Kinyan. So there's going to be a Hefsek there. So I'm, I'm, I'm, I'm troubled by it. I have actually a two-volume set on, uh, of Sforim called Eiruv Tavshilin Ha'Aruch. Ha'Aruch is actually spelt with an ayin, but if it's two volumes, then it's also Ha'Aruch with an alef. But he talks about this, and he brings several Poskim, pro and against. Interesting, one of the Poskim who's objects to this procedure is Rab Shlomo Kluger. And I heard from Rabuda Azima over the name of Rab Dovid Haredoker, name of the Rebbe Rashab, that we should... that of, of the Poskim, contemporary Poskim, particularly, um, the Rab Shlomo Kluger, is a very reliable Posek. Now, what are the... Besides what I've raised here about Hefsek, there's another question of, of, um, Ein Osin. Well, uh, if you'd used the one loaf of bread for the two, one matzah for the two, then there's a question of Ein Osin Mitzvas Chavilos, Chavilos. It's inappropriate to bundle several Mitzvahs into the one physical article. Meanwhile, but I've raised the question of Hefsek. So now I

15:07 want to share with you an interest- very interesting, um, Psak. If you have a dilemma, you've got two options. One is you might be causing an unnecessary Bracha. The alternative is you might be doing a Mitzvah without a Bracha. So let's spell this out over here. If I combine the two Eruvin, I've raised the question, perhaps the Bracha doesn't apply to the Eiruv Chatzeires. You'll be doing the Eiruv Chatzeires without a Bracha. If you do them one at two o'clock, one at three o'clock, so you divided them, so you can be accused of Bracha She'enatzlicha. You could have combined the two together, and now you made them separate. So you have here a dilemma. Should I separate them and be possibly guilty of Bracha She'enatzlicha, causing Bracha She'enatzlicha? Or should I bring them together and possibly be doing a Mitzvah without a Bracha? So here we have a rule from the Sefer Toru Hasher, and he says a, a rule. It's better to cause a Bracha Masofek than to cause-- than to do a Bracha-- to, to, to a Mitzvah without a Bracha altogether. This is in, in Simanyut Tes, talking about Kisse Hadam. Let's say there's a-- you've shechted a bird, and then you come back a little bit later and you're shechting another, another, another bird. So now can you cover both S'uitas, both Kisse Hadams with one Bracha? So then it might have been a Hefsek, so then it means the second one might not have a Bracha. If I deliberately go

16:52 out somewhere and make a, make an interruption, you can... I, I can be, um, uh, uh, you know, accused of causing an unnecessary Bracha. So what does he write over here? When there's a Sofek whether the second act will be included in Bracha, so then, Yesh La'asir Daiter. You should take a break in order to make sure that you'll have to make a second Bracha, because it's better to enter into the possibly having caused an unnecessary Bracha. That's preferable to do rather than bring yourself into a Sofek that perhaps you did a Mitzvah without a Bracha. So therefore, I will say the same thing with the Eiruv Tavshilin and the Eiruv Chatzeires. I've raised the question that possibly by doing it, you're gonna get, get, g- have a Hefsek, and the Bracha Al Mitzvas Eiruv won't apply to the Eiruv Chatzeires, which is done second. Therefore, it'd be recommended not to do the whole Kuntz and to do them separately, obviously with separate matzahs, but even make a time interval between the two. In that way, you avoid the whole question. Okay. Very common question. We go on to the next question. Very common question. People are asking, you're going away for the whole of Pesach, do you need to do Bedikat Chametz in your, in your home, in your, in your flat before you go away? So we know, we know there's a Gemara which talks about a person who's traveling, and he should take, um... and he should be Bidik the room, his

18:29 house before he leaves. The , but that's when there is a likelihood of him coming back. Here we're talking about, we're talking about he has no intention of coming back during Yom Tov. He's selling out the whole place. So let's read the Shulchan Aruch, and then we'll see the two opinions here. This is the Shita of the Rav Yo. It was one of the, um, later Shulchan. So he writes the following. This is the Shulchan Aruch obviously, but it's the, the basis of this, the Rav Yo. A Yid is leaving from a n-- he's, he's been a, a tenant in a non-Jewish house. He's left that house within thirty days before Yom Tov, before Pesach. If he's moving into another house or he's going to another city, and he's gonna move into another house elsewhere, so then he doesn't need to do Birkat Hametz in the house which he's surrendering to his goyishe landlord because he will fulfill the mitzvah of Birur in the second house. But if he's going to leave this premises, surrender this premises, and he's going to be traveling by sea or by caravan, and he's not going to be in any house of his on Pesach, there are those who say that he has a duty of Birkat Hametz because it's within thirty days, and he has to do Birkat Hametz, in other words, Pidyon Hametz, in the non-Jewish premises before he leaves it, so that he should do, he should do Birur. So you're moving out. You've, you've been

20:08 living in a goyishe, uh, a G- a goy's flat. You move out a week before Pesach. The night before you leave, he says, "Do Pidyon Hametz." I-- next day is the goy's gonna move in, and he's gonna bring all the Hametz whatever he wants. Still have to do Pid- Pidyon Hametz the night before, obviously without a berachah. Even though for Pesach it's gonna be populated by a goy. There's a second opinion which says, "No, you don't need to do Pidyon Hametz." If for Pesach it's going to be occupied by a goy, there's no point in doing Pidyon Hametz when a place is going to be occupied by a goy. So this is the opinion of the Rav Yo, and the Tur disagrees. The Alter Rebbe brings both opinions at length. And then he says, "Allen ha-lacha," the Alter Rebbe's conclusion. "Allen ha-lacha," we can rely on the latter Svara, which is that you don't have to do Pidyon Hametz. A place which you're se- surrendering to a goy, selling to a goy, does not need Pidyon Hametz. you want to be Machmir like the Shita of the Rav Yo to Bidik the place which you're selling to a goy, be Machmir for yourself, but not for, not for anyone else. Don't, don't tell that-- Don't pass concern for other people. For yourself, you want to be Machmir, fine. Now, just... We have to also clarify. There are two issues here. One is the question, the room where the Hametz is stored and sold

21:48 to the goy, does that require Pidyon? That's one question. The second question is, if you sell out your whole house, do you have to do Pidyon? Now, the Mishnah Berurah here, um, to be Bidik the eve of the fourteenth those rooms which you intend tomorrow morning to sell to the goy with the Hametz therein. There are opinions in the Acharonim. The Mekor Chayim, that's the, the Seror of the Chai Adam, say you do have to be Bidik. Because at this moment, they haven't been sold yet. They're still your rooms. However, the choice Binyan Olam, I think that's Rabbi Etlinger, says it's not necessary. Not only is he the one, but also there was a whole correspondence between the Semak Tzedek and the Divrei Nechemiah, Nechemiah of Dobrovna. The Nechemiah of Dobrovna was saying you do have to be Bidik Hametz in these rooms because they're still yours, and it's night of Pidyon Hametz, you have to do Bidik. And Semak Tzedek disagrees with him, and he says, "No, there's no sense in having to be Bidik in a room which you have absolute intention of selling it out to a goy tomorrow." So this, this is certainly the, the general Psak, that the rooms which are sold in Pidyon HaChometz, sorry, in Michah HaChometz, do not require Pidyon. There are those who are Machmir, and they will therefore sell their Hametz a day earlier, so that it should be included in-- it, it should be sold before the mitzvah of Pidyon HaChometz i- i- is,

23:29 uh, applied. Be that as it may, we're dealing now with a different question. We're dealing with, is it appropriate or inappropriate for a person to totally sell out his property and surrender his mitzvahs be- Pidyon HaChometz? And the Rav Yo has said, "No, it's not appropriate." You have a ch-- You had a house, therefore, you should not surrender it, and therefore, you should do Pidyon HaChometz even though you're gonna surrender the house. And those who disagree. And what does the Alter Rebbe say? It's something that you want to be personally Machmir, okay, but don't pass concern for others. And therefore, when people are asking me this question... So first of all, I tell them, "You don't have to do Pidyon HaChometz in the places." If you're gonna sell a, a se- Lock the whole house, sell it to the goy, you don't have to do Pidyon HaChometz. You wanna be Machmir? Okay. So we wanna be Machmir is you want to do like the Rav Yo. You want to s-- We want to still... You don't surrender your mitzvah of Pidyon HaChometz, so then you can fulfill that by doing Pidyon HaChometz at your house. In this itself, there's, there's two possibilities. You're gonna be by your children, let's say, by your in-laws for Pesach. Should you be Bidik Hametz there with-- Should you rent a room, or should you not rent a room? Should you just be a volunteer to help them, or should you be actually, uh, renting a room? So if you

24:56 rent a room, then the Rav Yo is also happy because you rented a room, and so then you've, you've kind of reacquired the mitzvah of Pidyon HaChometz. Or is it possibly just, just, just, um, personally being involved, even though you don't literally... and, and don't physically rentOkay. So here we have, this is now from the, um, Piskei Teshuvas, that there are those who recommend that the guest should rent the room for a nominal, uh, thing, uh, fee from the host. And then he says the host should give him chametz dikka food and bring him into the room, and that way you'll have to do Bedikat Chametz with a berachah. There are those who question this rental of a room because they say it's all, it's all a haram, it's all a shtik, because you are only doing the rental in order to fulfill the mitzvah of bedika. And that's not the kind of schiras where Chazal say a tenant has to be boidik. That means he's moving in there to s- to live there, et cetera. Therefore, he says, if you want to avoid the safek, don't make a berachah on your own. Listen to the balabos, and he'll make a bichas-- a berachah on the bedika, and you'll have in mind to be yotzer from his berachah, and you'll go and check your room. So I think, uh, I once heard in, in Ger when, when someone asked, can he rent to make a, make a berachah, and he was told, "Ve-asua berachah

26:28 esa apple." If you're so desperate to have it, to have, say, a berachah, so take a, take an apple, make a berachah on an apple. Um, as a, as a ingest. But I think that's w- that I would ad-advise. You go to-- You're going to your post for Pesach. You're there a day before. Fine. So the room which you go... you're given, whether you pay rent or not, is your room. Um, a little bit why they, they question this is it's not like a hotel room or a rented room where they, uh, the balabos can't come in. If a host hosts you in his house, but they, they still feel entitled to come into that room, so it's not really a proper ownership. That's their question. So to avoid this question, first of all, of course, you don't... I mean, the aliyah is not like the Ravior. The Alter Rebbe says, Amachmir, you know, l-l- you know, it's... you don't have to be machmir like the Ravior. You want to, you're gonna be physically involved, you got to do a mitzvah b'gufai. Whether you own the room or not, okay, it's not so important. And so you just listen to the berachah. Just one little deal I want to share with you. Now, the Alter Rebbe, if you read carefully in the Siddur, he says that when you distribute the mitzvah of bedika to several people, so they should not go to other rooms before starting the bedika. So let's say you got yourself and

27:52 two of your sons are going to help you with the Bedikat Chametz. So you should not, um, tell them, "Okay, I'm gonna do this room, and you go to the bedroom, and you're gonna ju- go to the, to the, to the garage," whatever it may be. Don't do it that way. Instead, they should first do bedika in a corner of the same room. So again, you got three peop- three men in the room. Well, so we're gonna do bedika now. You'll do this corner, I'll do that corner. And then you'll go to the garage, and you'll go to that bedroom, et cetera. That's in order to avoid a s- a hefsek between the berachah and the beginning of the actual bedika. Let's move on. So you're asking, Mendel is asking, why can't he bring his own rented chametz, his own chametz into his rented room, rather than balabos give him... That's... Yeah, you're right. You're right. He's just come a day before Pesach, so he's probably, uh, hesitant to start schlepping chametz. But the truth is that that room, there's chametz in any case. It's, it's been g- made available for you, and any chametz there is available for you to have. And therefore, I think you're, you're being koin of that chametz. By the mere fact that you're being given the room, you've been koin of the chametz. All right. I think, though, that it still remains a shtik of safek berachah, and therefore, um, just listen to the balabos and join in with

29:20 the bedika b'gufai. Let's go on to the next question. Right. Here's an interesting question. Now, the shir of a korayus. There's a machloket, Rambam and others, whether korayus is a third of a egg or a q- or half an egg. And the ruling here, therefore, is that if it's a mitzvah min ha- min ha-derabonon, like moror b'manah zeh, you can rely on the smaller amount. When it comes to matzah, which min haTorah, you have to go for the larger korayus. So this is a half an egg, and this is like a third of an egg. Then the Alter Rebbe says over here, this is siman tof peh vag, he says, when it comes to berachah acharonah, oh, so then, let's say you had a couple of biscuits. You're not sure whether you had, you had a half an egg or just a third of an egg in volume. So then you should not make a berachah acharonah. That's what Alter Rebbe says. So here, the Mishnah Berurah asks a question. He asks, "The inyan moror, since it's derabonon, so you're yotzer with a third of a beiah." He asks, "Since you have to make a berachah on the moror, so then how can you make a berachah shehakol b'resit ve'tziabonon? It's a safek berachot lehakel." And therefore, he says, "Only a person who's weak, chrei or whatever, but otherwise, don't rely on this opinion. Don't rely on having a small volume of moror because you are entering into a safek whether... a, a safek whether

30:59 you're, you're, um, whether you're mokayem the mitzvah." So although mid-rabonon- Spoke at Rabbon and the Kula. But for that, for that same... But when it comes to Brachas, you shouldn't make a Bracha. Of course, when you read the Alter Rebbe, there's no mention. He says you can rely on more, you can rely on the smaller sheer. He doesn't say, but you cannot make a Bracha, mitzvah's moreh, al achilas moreh. So here's the, here's the question. Mr. Brewer is asking that LeChaye, how can you make a Bracha, al achilas moreh on a small amount? We should say it could be tacha yotzer. Could be not yotzer. Safek Brachas L'chacham. So here there's a fascinating Trevor in Yehava Daas from Rav Adi Yosef. What happens if you need to make an eiruf tafshilin, and you only realized veain al shloshas. So we'll say you can do it because Safek Rabbon L'chacham, and therefore eiruf tafshilin is a mitzvah d'rabbonon. Therefore, veain al shloshas is a safek safek, you can be yotzer. So then the question is, a bracha. Can you make a bracha on this eiruf tafshilin, which is a safek? So he, either Rav Adi Yosef goes through this, and he shows s-s-several sources that it's legitimate to make a bracha. Well, since you're mekayem the mitzvah, therefore, you can make a bracha. He brings here from r-the, the Rav Aryeh Zvi Fromer, the Eretz Zvi. Those who remember Rabbi Picharski, alav hashalom, he used to talk about Maansah Rebbe, the Kozhik Love of Goen. So

32:34 this is him, Rav Aryeh Zvi, who's a Talmud of Davar Nezer. And he talks about, for example, or he brings about veain, veain, veain, veain, veain al shloshas. Then we have about Sefirath HaOmer. Sefirath HaOmer nowadays is generally considered to be a mitzvah d'rabbonon. Can you do Sefirath HaOmer veain al shloshas? Sefer Rebbe, in Sefer Petach BeTeth, brings it, that you can make a, you can make Sefirath HaOmer veain al shloshas. Although, of course, we mach, we wait till night. But there are those who, kehillot, who are, would say make Sefirath HaOmer veain al shloshas because Safek Rabbon L'chacham, and they make a bracha. Besikum, Rav Avadia finishes off that if you're doing this eiruf tafshilin, of course, you should do it earlier. But if you didn't make it until after Sefira veain al shloshas, you should make a bracha. So therefore that, and therefore coming back to the question of the moreh. Since you are mekayem mitzvah's moreh, because Sefek Rabbon L'kula, so therefore you can make a bracha al achilas moreh also. Let's move on. People asking, uh, so many people asking about the garlic. Every year, it creates a lot of, uh, yeah, questions. So here is the... This is a quote from Rav Olando. Rav Bianca Olando, where he's quoted as saying that we don't have a minhag to object to using garlic on Pesach. The, this is from the Hiskashos, as you can see. He gives us a reference, look at the Sefer Shevet Achim B'yadim, where he quotes that

33:57 others have minhag not to eat radish or garlic on Pesach. And he gives a reference here that the Pri Megadim says he doesn't understand why it's a problem, but one shouldn't be makel b'famia or et cetera. Rav Olando is saying that if he, when he was in Russia at the time, and he, he's saying that we don't have a, a minhag to object. Uh, that he also ref-- There's a reference here in Shevet Achim B'yadim, where he writes that those who have a minhag not to eat radish or garlic, the ein la'zeh shem taam v'raiach, play on the words, and it's okay. They don't have to do hatarat nedarim, whatever. All right. So if s... B-b-bottom line is the following. If you have h-hitherto consciously not used garlic on Pesach, and you want to, for whatever good reason, you want to start using garlic on Pesach, you'd have to do hatarat nedarim. But, uh, as a, as a Chabad minhag, now some p- some, someone said to me that not everything Rav Bianca Olando said in the name of a Rebbe Rashab did the Rebbe Mekabel. And we know there's several things that he said the Rebbe Rashab did it face one way, and then the ref- the Re- our Rebbe was mevaref from the Felice Rebbe, many in yonim minhagim, and no different to Rav Olando. Fine. But we don't have any mokhirin anywhere else in Chabad literature, that not to use garlic on, on Pesach. So therefore, it's a personal family minhag. If

35:31 your family minhag is not to use it, so then it's a family minhag. If you, uh, if you want to be motzi nedar, that's legitimate. I once had a woman about, um, twenty-four, twenty-five, five years ago. I spoke about this, and she was very excited. She now can make more tasty food for her family. And then it's a day or two before Pesach, and she calls me up in the morning. She says, "Hi, Rabbi. Can I... You know what happened last night? I peeled a h- a dozen garlics, and I was so tired, I, uh, didn't do anything with them, and they were left overnight unpeel. I'm sorry, peeled." And this whole business, like, we don't have, uh, peeled onions overnight. There's nothing to eat peeled garlic overnight. We don't use, um, garlics we left peeled overnight. So I said to her, "It looks like Hashem doesn't want you to eat garlic this Pesach." Okay. So if you're... This is, this is really, it is available. So, uh, if a person, it's important to them to flavor the food, it's meh a family, it is something which would be allowed. Okay. Let's move on. Is there a mitzvah of eating matzah throughout Pesach? So the way it appears in Sima Tofah in Hayin, in Shav Nourak, we have one passage that says, "Sheishet yemot yeichol matzot." Another passage says, "Shivas yemot yeichol matzot." And the Gemara learns that since one said, passage says, "Six days you have matzot." The other one says, "Seven days you

36:53 have matzot." That means the seventh day is not vital to have matzah. It means if you want to have, uh, something, b-bread, uh, bread, it has to be matzah, but it doesn't mean you have to eat matzah. And therefore they say since the seventh day doesn't have to not have to eat matzah, same thing the older six days, the previous six days also. They not require to have matzah. So when Torah says six days or seven days you eat matzahs, it means if you want to eat bread, it has to be matzah, but not that you have to. The first night, it has another passage by Arab Tehillim matzahs. So it's v-very strange, though. Very strange that the passage says, "Shesh yom te'acham atzmo matzot, sheva yom te'acham atzmo matzot," and it's... There's no, you don't really have to. It's just, it's kind of means if you are eating, then, then it's, um, then it has to be non-chametz. So there are s- there are sources in the siddurs to say that, uh, the way the Torah expressed it is because indeed there is a value. Just like he says here in Maimonides, the Sefer HaMitzvot, just like maror is reshus. So to matzah, it's not required, but reshus is also a bit of a mitzvah. Therefore, the matzah of the whole day, seven days, is also a stick of mitzvah. It's a bit of a mitzvah, and it's not just like eating fruit. And here's a, a reference of the Rebbe also about this.

38:10 Interestingly, there's a Sefer called Ma'aserav, which is the Minhagim of the Vilna Gaon. And he has a s-- He, he says in, in stronger lotion. Sheva yom te'acham matzot is called sheva matzah, mitzvah. It's only called reshus in comparison to the first night. But he, he, he says, "Mitzvah derayso." Very strong lotion. Well, anyway, even with mitzvah derayso or not, but it's a... It is, there is a value. What is the difference between is a value, isn't a value? Matzah, we see as a, as a, a food and strengthening immune, strengthening, um, uh, health. And so a, a machine matzah may be a hundred percent kosher l'Pesach. It may be, but it doesn't have the same mitzvah. It doesn't have... It was not made. Machine doesn't have a mind and a heart, and therefore the machine did not have in mind to do it with same mitzvah. So someone could argue, if there's no mitzvah of having matzah the whole of Pesach, so why can't I use machine matzah? Mechadrim, it's absolutely no s-respect of chametz. And if you say that there's a mitzvah to eat matzah the whole seven days or eight days, then you'd, y-you don't... Y-you want to use shmurah matzah. You want to eat matzah l'shem mitzvah for als- for all seven, eight days of Pesach. But that's where it's really the consequence, the, the meiser. And indeed, that's the contemporary minhag that we, uh, any Lubavitcher home, Alef Hasidim, yeah, they'll be using, uh, handmade matzahs throughout Pesach and s-

39:47 and, uh, see, see that as a skulah, uh, for... Let's say, I also-- Sometimes people use, let's say, if they had matzah from the Rebbe, they would have it when they have it on, uh, Ar-Acharonot Pesach, by the Moshiach Sudar, whatever it may be. So people are, are seeing the mitzvah of matzah as a skulah, um, throughout Pesach, not just the first night. Let's move on. End of slideshow. That's interesting. Okay. Huh? So I'm gonna close that and just about finish off the various other questions. Right. So someone-- If you remember last week, we had a discussion about the ceramic insert or a crock pot, which had been, uh, switched on by a, a non-Jewish worker and made the cholent. And so the rabbi, uh, realized that it's been Bishul Akum, and he asked about kashering. And as I said, you can dip it in, even though it's ceramic, but you are allowed to kasher it by dipping it in three times in, in, in three bodies of boiling water. And then he said to me, "How about him kashering it with a libun kal?" And so he turned and, uh, he suggested putting it upside down, or I suggested to put it upside down on the gas flame. He did that. I'm sorry to say that it cracked. So not recommended, yeah? And I've mentioned several times, I don't have public liability insurance. Therefore, um, he said it's not, not, not such a big deal, but, uh, it... So not recommended to do that.

41:29 It's not made for that. And actually, that's the halacha in, in Simat Ochlin and Aleph. The kind of utensils which are likely to crack through kashering are considered unkasherable. You can't kasher something which you're gonna be anxious it may crack through kashering. So just I felt it was important to share that with you. Um, two other feedbacks. One is about, we spoke, spoke about the chazan step-- um, switching over by Uvitziyon. And so someone sh-pointed out to me, I should have shared with you, that in that case, if the chazan is going to switch over and, and he's gonna st- allow someone else to take over, so when he steps-- when he finishes Chazarat Hashatz, he has to take three steps back. Normally, the chazan does not take three steps back because he relies on the th-three steps back at the end of Kaddish after Uvitziyon. But if he is giving over the Omar to someone else, then he would have to take three steps back. Now, at the end of his, uh, Chazarat Hashatz, um... Now, I don't have a source for this. I didn't have a chance to look it up. Uh, I do know is that if a chazan who got Ya'aleh V'Yavo in the quiet Shemoneh Esreh or whatever, uh, let's say, V'Sayt Alemu or whatever it may be, if it's something which he has a duty to repeat Shemoneh Esreh- Then he can rely on the Chazal's Ashatz. He'll have to say the kind of sur at the end of

43:13 Chazal's Ashatz. He'll have to step back three steps at the end of his Chazal's Ashatz, and he cannot rely on the, uh, three, three steps at the end of a, of the end of Kaddish. So probably it's a similar idea over here. So that's, that's another p-feedback. And finally, the last point which I wanna share, we're finishing a bit early tonight, is about grape juice for people who have difficulty to handle, um, to handle the, uh, sweet grape juice. So someone pointed out, one of our listeners pointed out that, that the, uh, light-colored grape juice is easier to handle by some than the red juice, and that's because of the phytochemical content of the grape skins or the dark grape skins. So they are, they are more difficult for people to handle. So, um, start with that. Someone asked about the mushrooms. I'm not sure what, what you want to know more about mushrooms. So last, last week, did share that, um, that they are grown on, very often, they're grown on beds of malt, et cetera, therefore not recommended for Pesach. Okay, I'll stop with this and wish you all a Kosher Veyaker Pesach. What's gonna happen, um, as I mentioned at the beginning of this year, the votes between Sunday night or Thursday night are overwhelming, overwhelmingly towards Sunday night. So that's probably how it's gonna be and, but not the coming Sunday. So the night of Sunday, um, during Ha- not the coming Sunday night is gonna be Yud Aleph Nisan Ha

44:52 averagen. After that is going to be the Kinos Torah. If someone wants to arrange it on Zoom, they can do that. But we're talking about after Yom Teru. So, BeEzrat Hashem, the Sunday after Yom Teru, that's when we'll resume this year. Kol tuv and a Kosher Veyaker Pesach.