ויקרא תשפ״ה

00:12 Good evening. Welcome to our shiur this evening, Thursday of Parshah Vayikra. I'll be dedicating this to the, uh, bris of my grandson, Eliyahu, uh, who's had his bris yesterday. Son of Avraham and Mushki Raskin. They should be zecher. Parents should be zecher to megadol, tal midat Toraim, veyeitich chol. I'm going to deal with the first question tonight about the Birkat Sayilanos. And we didn't see the Rebbe making the public event of it. But we'll see later that the Rebbe did, uh, make a point of doing this, saying this berachah. Um, but let's start off. We have here where it's brought in, in the Alter Rebbe's Sefer HaBerachos HaNe'enin, "Ha'yoetz b'mei Nissan." You're going out on the days of Nissan, and you see Ilanos sh'metziyim perach. You see trees which are producing blossoms. So you make a berachah, and there's a whole long list of berachot. Shelo chisar voi lamai klum, v'bora voi briet tvoieis, Ilanos tvoieis lehones b'hem nei adam. And it finishes off, "Ve'ein m'vorach elo b'pa'am harishonah sh'roeh bechol shanah." You only make the berachah once in a year. Now, uh, the pasht just that means like this. That if you saw there's a tree, a blossom tree once, and you didn't say a berachah, then the next time you see a tree with blossoms, you cannot say the berachah because it's only on the first sight of a blo- a tree with blossoms. Now, we-re-we have here a note of the Rebbe. When it says, "Yoetz b'mei Nissan," does it mean Nissan

02:12 as in the Jewish calendar month, or has it got to do with the Nissan of the Tekufah, which means spring? This time of the year would be called Nissan- would be called Nissan. We had lesson in Gemara Rosh Hashanah, we've got what's called Nissan DeTekufah. It's the spring, which is the begin-- the, the month of the beginning of, of the spring. So the-- And so the Rebbe has here a ha'arah. Some wish to say that Nissan is not limited to Nissan specifically. And others say, "No, it's only davka in the month of Nissan, in the Jewish month of Nissan." Just to explain the question, because trees, the cycle of trees has got to do with summer-winter cycle. That's the solar cycle. That's a solar year of three hundred and sixty-five days. The lunar year of twelve lunar months is sometimes a bit earlier in the, in the, uh, seasons and sometimes a little bit later. So it is a little bit not so al pi-- You know, in more lo-- It would have been more, more logical to say we mean Nissan of the solar cycle, solar year. And yeah, there are those who say davka Nissan of the, um, of the lunar year, uh, are what we call Nissan in Halakha. Now, the word by the way, the word Nissan comes from also the word Nitsanim, which means blossoms. It's a time of blossoming. The Rebbe picks up here on the Alter Rebbe's... Alter Rebbe wrote the Halakhot about Berachot in three, in three

03:58 versions. First, he wrote the Shulchan Aruch, which he never published in his lifetime. The Shulchan Aruch, Aruch was pub-published three years posthumously. The-- Then the Alter Rebbe published what's called the Lurich Birchat HaMinim. I think it's twelve or thirteen chapters, um, around Taf kuf nun vav. And then a couple of years later, he pub- he publishes a Sefer Birkat HaMinim. And the-the-there are lots of changes between-- to those two compendiums of the Halachot of Berachot. Uh, and while he's-- Well, the, the Rebbe is picking up that in the Lurich Birkat HaMinim, he writes, the Alter Rebbe writes that if you had said, uh, Birkat Ha'adama at the beginning of the month, and then after thirty days, you see again. So you should say the berachah of B'lo Shemo Amalek. The fact that you have more than thirty days means that Nissan means not Nissan in the twenty-nine day month of the J-- or thirty-day month. However, in the Sefer Birkat HaMinim, in the Sefer, the Alter Rebbe skipped this, this inyan. And you could say it's because he held that you don't say the berachah twice. Or, said the Rebbe, it makes more sense to say that the Alter Rebbe, in the later version, holds that Nissan for this berachah means davka Nissan. Uh davka the, the Jewish month of Nissan. Now, as I said, that's not so logical if you're talking about seasons. But if you take Nissan as a more-- in a more spiritual way, as we'll see, um, so then it makes

05:48 sense it's limited to the Nissan, uh, of the Jewish month of Nissan. Now, we have here a quote from the Chiddush in the Sefer Moede BeEtzba. He says you should be p-- If you go out of your way to say Birkat Ha'adama. And the medak of kim are particularly should be davka Nissan. And should be two trees, and they would go out to the fields to say the berakhah. You should say the berakhah with great intensity because this is effective in Tikkun HaNeshamos. You've got Neshamos which are, um, mitgalgel, are enclosed in atzi besamim, in fragrant trees and in herbs, and v'yivarekh es haleom rachamin. So in this berakhah, you have here now a, a whole new, uh, spiritual aspect to it that's got to the Tikkun HaNeshamos. Therefore, it makes sense that it's got to do with the Jewish month of Nisan. Or at least makes more sense. Uh, here you have also from the Piskei Teshuves, where he says, "Although not... broadly, people are not so fussy about saying this berakhah, but Talmid Cham-Chomim, Yeriah Shamah are particular about this," and he brings some further, furth-further discussion about that. Um, now, about the saying it only the first time, as we just saw, rak b'pam, elo b'pam horishonah. So here is a note in the Sefer Birkhot HaNehenin, a note from the editor quoting from Ba'er Heishul Chafer Lecha'im Noa. Mashma, that if you didn't say a berakhah when you saw it first, you wouldn't say the berakhah when you see it next

07:24 time. Unlike the position of the Sefer El Hara'aboh. So, um, perhaps I told this before. I used to have a neigh- the next door neighbor had a pear tree, and the time where I would see it was from the bathroom window, which obviously I couldn't make a berakhah from there. So once I've... And then I've seen it, I've s-really seen a bro-- a, a blossom tree, a tree with blossoms. The next time I see a tree with blossoms, I can't make a berakhah because I've already seen one. I didn't make a berakhah then. So it's only the first time. Now, then you ask the question, when it comes to Shehecheyanu, there is a bit of an idea of saying it a second time, b'li shemo malchus. If in the event, which you say Shehecheyanu, you didn't say the first time, to say it the second time b'li shemo malchus. Why is that not mentioned over here? So he says there's a different... This is all Rab Ha'am Noa. He says, "Shehecheyanu's got to do with simcha, and there may be some simcha the second time round. Whereas Birkat Ha'eilonot is, is a praise for the fact that Hashem made the cycle of creation. And maybe because of simcha, so you should make a separate Birkat Ha'eilonot on different types of trees." It's not so much on the trees, it's on the, the, th-this phenomenon of nature, of the union of blo- of blossoms. However you learn Pshat, okay. Um, where are we holding? And here,

08:46 here you got from the, uh, from the Beki Yosef, where he brings sources, it can be even not during the month of Nisan. "Vaanishamarti, v'dibrocho zeh ol derech haemet, shayeich kho davka limei Nisan." That on Piekah Boloh, this berakhah is said davka in the month of Nisan. And that brings therefore the question, he's talking earlier about, um, almonds, which ripen earlier. So you go in the month of Adar, you already can see the ri- the almonds. So once you've... Then, then that also raises the question. If you've already seen blossoming before Nisan, and you didn't make a berakhah because it wasn't Nisan, could you say the berakhah during Nisan? What you've already seen, it's too late. You didn't say the berakhah the first time. So it's quite confusing. Now, I, I, um, originally, before I prepared this, uh, shiur, or as I was, I was under the impression... I mean, other in the... You take the Hamadiya paper, and you see this Rebbe and that Rebbe, they're going out to the, to the fields, and there's a whole, a whole, uh, fanfare of Birkat Ha'eilonot. And we never saw that by the Rebbe. So I was... I'd never seen it. But here, there's a Sefer called Maasar Melech, and he writes that the Rebbe would say the berakhah on the trees from his room. Um, although there's only one tree in the foreya- in the for-forecourt which ha- which bears cherries. Now, don't ask me the facts. I, I didn't check. I never really paid

10:14 attention. I know there's a big tree, uh, which is some kind of pine tree in the front of the Rebbe's office, but I di- I never noticed that there's also a cherry bo- um, tree over there. Um, now, this, that the Rebbe said would... from the window of his room, that's quoted from Rebbe Lubavitcher. And another, another berakhah tells... uh, says that in the years, the earlier years when the Rebbe would walk home, so he would say a berakhah on the, um, on a tree which is somewhere on the, uh, pavement in the middle of Eastern Parkway. Like, whatever you call it in American, the, the, the path which is between the, uh, uh, side lanes and the big, big road in the middle. One time, this berakhah says that one time he saw that the Rebbe came out of seven seventy on the way to his home, and he saw a tree full of fl- flowers and of blossoms. The Rebbe went back to seven seventy, brought his siddur, and said the berakhah. All right, so that's pam horishono. So we see that the Rebbe was knowing to say this berakhah, although not with the fanfare, and possibly because it's... Once you've seen it, you can't go back and so... Right. One last thing. Now, now this is interesting, very interesting Hashkafah practice. At the... Now in Rambam, in three Perakim A Day, we are learning about berakhas, um, with this, this berakhah. We're learning about berakhas, and the berakhah Birkat Ha'eilonot comes up.

11:45 Now, this is in Sefer Chelek Chaf Gimel, and it's talking really about the staff of Aaron, which produces blo- um, almonds and all that. So the translation of "Vayoitze perach" is, "Vafik lavlevin." Now, then he quotes the Gemara which talks about going out B'mei Nisan and sees trees which dimlavlavi, which is producing blossoms. So the li- livluv and perach seems to be a similar thing. Now, at this point, the Rebbe says, "A mash beksas shehu gam be'ilon israf." The impression is that this melavlavi could be also, it's just the blossoming, can also be with barren, with trees which don't produce fruit. Then the Rebbe picks up in the Lashon HaRambam, "V'rai ilonis poischos venitzonim oilim v'varech." And from this, the Rebbe is suggesting, "Poischos venitzonim" means that it's, they, they're producing fr-- beginning to produce fruit. And then he quotes, uh, so the change from livluv to perach, suggesting it means although... And I don't-- I'm not so clear why, why, why we had the switch over was so convincing. But meanwhile, he has also in Shulchan Aruch says, "If you didn't say the berachah until the fruit have started," and so you got the impression that it's davka a fruit tree. And that's indeed in the Bar Heitev, um, brings from the Halachas Katanas that it's only on fruit trees. In the, in footnote, in the Shulei Ha-Gemili, the Rebbe picks up also on the Girsah. The Lashon of the Gemara is that Rebbe is to create the berachah is lehisnois bahem b'neadam. Lehisnois

13:37 would mean to glorify, to beautify, to, to give, uh, enjoy the beauty. The Rambam and Shulchan Aruch change from the word lehisnois to the word lehonos, which means to have benefit. Indeed, Rashi on the, on the Gemara also translates lehisnois means lehonos. And then there's another Girsah he's adding. So the... If you say it's lehisnois, this is the Rebbe's note over here. If you say it's lehisnois, it would also be good for on non-fruit trees. When you s-- Once it's the lehonos, it makes more sense that it's got to do with fruit trees. Um, so I, I... When I first heard this about the Rebbe saying a berachah, I didn't remember there's a cherry tree there, and I was thinking the Rebbe would make a berachah on the pine tree. But then, as I-- we see here, that they are saying that there is indeed a cherry tree, so the Rebbe would say the berachah. So if you do come front a fruit tree and you haven't said a, uh, you haven't seen blossoms till now, and you remember the berachah, so say the berachah. Okay, let's move on. So here's a question. Uh, Shliach is... He's got his shul within an Eruv area, and there are many people who will come to shul on Shabbos, but will not come the night of the Seder. So he's asking, "Can I use the opportunity to give them matzah to take home on Shabbos day so that they shall have matzahs for Friday night, which is the

15:10 Seder?" The obvious question is that it is, uh, you're not allowed to prepare from one day to the other. So he's asking, is there any Tsad Hecher? So we'd... For example, on, with Purim is on Motzei Shabbos, even if there's an Eruv, you're not allowed to bring the Megillah from your house to shul because it's me- preparing on Shabbos for after Shabbos. So here you're preparing matzah on Shabbos for after Shabbos. How- However, I did, I did sh-share with him that there's a Sefer called Shaalos v'Tshuvos Maharshaag, and he's dealing with a story of a small shtetl where someone sees a Jewish man walking along with a goy on Shabbos after the goy had milked the cows. So they'd gone to the farm, right, at the edge of the, of the town, and the goy had milked the, uh, the cows in the presence of the... It's Hol of Yisroel. It's the g- It belongs to the goy. Now, then the goy is carrying the milk to deliver it from the, from the farm to the house of the Jew. Now, he doesn't go into the issue of carrying. Possibly, there was an Eruv there. He's dealing with the, you know, preparing on Shabbos for after Shabbos. So how could you have the goy carrying the milk for you when it's a preparation on Shabbos for after Shabbos? So he comes up with a very interesting yesod, which when-- which was debatable, but it's a very interesting yesod nevertheless, and that is that the concept

16:56 of not preparing on Shabbos for after Shabbos, that's to save time. You're not allowed to use Shabbos to save time after Shabbos. So the Alter Rebbe talks about not rolling the Sefer Torah on one day of Yom Tov for the other day of Yom Tov, on Shabbos for Yom Tov, et cetera. Um, so it takes time to roll the Sefer Torah. So you say, "Why should I do it? I'll wait for tomorrow. I can do it now. I've got spare time." So Shabbos isn't, doesn't provide spare time for after Shabbos. But when-- This is his yesod. When that opportunity will not be available later, then you are allowed to do the preparation on Shabbos. So in that case, his assessment of the milk situation was that the, the opportunity to have Hol of Yisroel, the goy won't... If you're going to leave the milk there, the goy, um, then it w- it won't be Hol of Yisroel anymore because he won't seal it. Whatever it w-was, the circumstances were that if it's left in the farm, it's not gonna be Hol of Yisroel. Therefore, you can only, you can only have a Hol of Yisroel if it's, the goy's gonna bring it to your house now. Okay, so that's an opportunity which won't be available Motzei Shabbos. Therefore, Maharshaag, he says it is okay. So coming back to our question, when you've got these people to come to shul on, uh, Shabbos, they're not gonna be there tonight- It's not gonna be feasible for you

18:24 to go to their house. I'm, I'm saying, if it's not feasible for you to go around to their houses on Motza'i Shabbos, just as you're preparing for the Seder, so then it's not they want to save time. It's just that th-this, this opportunity w-- that they are able to take matzah is not gonna be there later. Therefore, there is room to be make-up. Having said that, uh, in תשיז, as you know, the Rebbe would give out matzah on, uh, in, in, before Pesach. I remember as a child, we used to get in the mail. My uncle, Dovid Olav Shalom, would put into an air- in an air-airmail envelope a few pieces of matzah, and he'd pop it into the mail, and that would be normally we'd get it during Chol Hamoed, which come in airmail, little pieces of the Rebbe's matzah, which the Rebbe gave out on Erev Pesach. So, the Rebbe gave out matzahs on Erev Pesach, um, freshly baked by Biyom. But, uh, when it was Shabbos Erev Pesach, and someone came to the Rebbe and asked after Mincha, whatever, and asked for matzah, and the Rebbe says, "I can't give it now because it's preparing on Shabbos for after Shabbos." That's not a contradiction to what I've just said, because very simple, that there it was possible to-- the Rebbe was able to give it after Shabbos. Ah, you don't have time, you're in a rush, that's your problem. But, uh, y-you know, it, it was possible to do after Shabbos, and

19:49 therefore you wouldn't be allowed to do on Shabbos. I just wanna throw in, at the same time, a practical thing, and I've written about this in one of the sefarim, which is, uh, referred to possibly in the footnote, possibly not. And that is about taking out compote from the freezer. They should des-- um, defrost until the evening. So you're not allowed to prepare for one day of Yom Tov for the other. Are you allowed to take out a compote from the freezer on Sunday morning, Sunday twelve o'clock, and leave it on the counter, and by Sunday evening, it will have defrosted? So you're preparing on one day for the next. Mm, the conclusion I came to was that it is permitted. The reason being there that the change from ice to edible compote is happening by itself. It's true you have to take it out of the fridge, out of the freezer, and put it at room temperature, but then the actual change is happening ma-- uh, ma-by itself. It's not like you are... The Alter Rebbe talks about going to the cellar and bringing up bottles of wine. So now the wine, you've done the preparation, now it's ready. What's it for? It's for tonight. With the, uh, with the frozen compote, it's not ready, uh, when you pa-- take it out of the freezer. The, the readiness will come by itself in, in, in due course. And, uh, because of that, perhaps other reasons also, it is permitted to take it out and

21:22 to allow it to defrost to be, uh, um, ready for the evening. Okay, let's move on. So here's on the screen, you have here a masher to take, um, boiled potatoes, which are soft, but then you want to make them to mashed potatoes. So you got this kind of masher. Um, perhaps it's also sometimes called a ricer. It makes it, comes out through these little holes, and, and then you, from the, from the, the, uh, po-potato, the whole cooked potato comes out into a mashed potato. Are you allowed to use this on Yom Tov? So I've got here on the screen from a Sefer called Yom Tov K'Hilchoso, and he says that it is permitted to use it. And the same thing, whether it's banana or avocado, it's okay. I want to address something which he has in his notes, that what about mashing a banana, mashing an, a avocado on Shabbos? So I said-- Now, his question is, is it called grinding? Grinding means you take something like grain and you grind it. It becomes small separate particles called flour. Here, when you mash an, a, an avocado or banana, it does not come into particles. It's contin-- It remains as a mush. So he quotes the Chazon Ish, is the one who holds that mashing is also included in Issur of Tochan. It makes into a Chiuchatos. The Igrus Moshe disagrees with him, and he says, "No, mashing is not grinding," because grinding, as I said, is creating particles. Here, you're creating a

23:03 mush. Therefore, it's even on Shabbos, mashing wouldn't be a Melacha. Having said that, this, this, this debate about on Shabbos, but on Yom Tov, certainly one can rely on the, uh, that, that, that this, this mashing is permitted, because really, even grinding would be on, on Yom Tov would be Esur Derabonon. And, uh, here it's not really p-grinding. It's also-- One of the rules for the d-- with what you're allowed to do on Yom Tov is the things which are normally done, uh, for immediate use, for same-day use, you're allowed to do on Yom Tov. Melachos are normally done in bulk for several days' supply. That's the kind of thing you shouldn't be doing on Yom Tov. So picking fruit from your apple tree would be something which you'd normally do in bulk, and that's why you're not allowed to pick fruit off a tree. Um, whereas cooking is something which you do for, for immediate use, and that you are allowed to do on Yom Tov. Okay. That's about the using the masher. As we said, that is permitted to use on Yom Tov. Now we've got next question. Uh, a Jewish lad has got a job as a waiter in a non-Jewish, non-kosher restaurant. And, uh, he's, he's worried, now come for Pe- come for Pesach. He's already taken off Shabbos and the, the days of Yom Tov. He's not going. He's, um, but he's asking if he's gonna take up the whole of Chol Hamoed. He's worried that the employer will say,

24:41 "Well, we don't need you n-next week." So he's asking, is there any leeway for him to be serving as a waiter in a non, non, non-Pesachika food in a goyishe restaurant? So before even dealing with a Pa-Pesach issue, even the whole year round, is it appropriate, is it permitted for a Yid to be a waiter in a goyishe deli, et cetera, goyishe restaurant? So we have here a chapter Aruch, ירדה כופיית זין שלא לעשות סחורה מדבר איסור. Not to make business with treif food. Now, uh, this is a little bit debatable whether this applies to being a waiter. Is the איסור of סחורה because you might come to eat it from it, then that would certainly apply to a waiter who might eat from the treif of food. If you say the סחורה has got to do with parnassa, making parnassa from treif stuff, then the waiter is not. So it's, it's, it's debatable whether a Jew is allowed to be a waiter in a treif restaurant. But s- leaving that one-- that question to one side, now the question is on Pesach. So this question was put s-to a couple of rabbonim, and predictively one said yes, another one said no. Um, and the one who said yes didn't give much of an explanation. He didn't see it as... I mean, he's not benefiting, he's just, he's just a waiter. The one who said no says by-- that, that by being a waiter, you are benefiting from the chametz. He's gonna get a wage

26:30 for serving, and so because he's serving food, including the chametz, he's benefiting from the chametz. The second argument he made is that he's got achrayus, he's got responsibility for the food because, um, as he's serving, if it would drop and get dirty, he would ha- be responsible to replace it. And therefore, he's got achrayus. Therefore, he's, uh, you know, בעל ערוה is o-over because of, of achrayus. The second reason I question whether that is true, whether a waiter drops something, especially if it's a, a loaf of bread, whether he would have to replace it, he'd probably just pick it up and maybe a puff and put it back on the plate when no one's looking. Um, but, uh, does he have pan parnassa? Is he getting parnassa from chametz? Lecho, yes. And here you have... I give-- I gave another source, is you have, uh, in the Alter Rebbe's Shulchan Aruch in Siman Taf Mem Gimel, where it says that the איסור הנאה, chametz is also ב-הנאה. Even the chametz of a goy is also ב-הנאה on Pesach. And he writes in brackets, "And therefore, you wouldn't be allowed to consciously enjoy the, the fragrance of baking bread on... of, of a goy." On, so you're just smelling the fragrance. That's a הנאה. It's הנאה from a goy's chametz, and that's also ב-הנאה. So I think the, the having the job of serving chametz... What about if you were a porter? You wouldn't be allowed to earn money from carrying chametz. You know, he, he,

28:14 this is part of his job is to carry, to carry the chametz, and I don't think that's okay because it's a benefit from the chametz, from, from, for the, some, um, transport of the chametz. You can see it's not totally, uh, black and white, but lechala it would be a lecho and not a, not an appropriate environment. Yeah. Not, not totally clear. You know. If it means that he's gonna lose his job... Right. Let's move on. Yeah. Right. So someone's asking, "Why don't we... Why is there this whole fuss of having chametz on our Shabbos Erev Pesach for Lechem Mishneh? Why don't you just use matzo matzos, egg matzos? Then you're safe. It's, it's, it's kosher le Pesach and, uh, make, uh, you make... use that for Lechem Mishneh." Now, I didn't go into the sevarah of being yoetz a Lechem Mishneh with matzo matzos. If you wanted to have hamotzi, if you wanted to make hamotzi on egg matzos. So let me explain something. Everyone knows, the Gemara says in, uh, "If you make matzo into kviyut sudar, you make it into a meal, then it becomes hamotzi." So you're making a mo- meal out of egg matzos, so then it's hamotzi. It's not so f- not so straightforward because in the Alter Rebbe's Sefer HaMa'ayan, and he goes through, say, page beis, halacha beis, he talks about different shiurim. Let's say if a person had one... half a matzah. Says, "That's... I'm, I'm happy with that. I'm satisfied with that." Well, we could

30:08 say, "No, that doesn't count to half hamotzi because botlo d'aito it's a kol adam." It's not normal to be, uh, say, that half a matzah is already a meal. And even though you say it is a meal, so you're unusual, but it would go according to the usual thing. So therefore, we got to do with, um, it's a kind of a balance between the individual's, um, d-diet, et cetera, and the normal diet. And so I'm just gonna, uh, point out over here. "ואם שבע ממנו" If you had matzo, and you are satisfied, "יטול ידו ויבור חמוצי בירך על המרזן או לאו לבדו" You can make hamotzi on matzo, and you can say the full bentching on matzo if you're satisfied. "והוא שיאכל כשיעור ד' ביצים" Provided you ate the quantity of four eggs. The equivalent in, in mass of four eggs. If you had And you're satisfied, but we can't make On that because it might be, uh, Therefore, . See, if you're going to have, um... Let's say you buy a pack of sandwiches. A regular pack of sandwiches is two slices of bread, and you're gonna say, "I'm h- I'm satisfied. That's my lunch." Can you make On one pack of sandwiches? And you say, "You're totally satisfied," but it still remains a Because in one pack of two slices of bread is a little bit less than the volume of four eggs. So it still remains a And therefore, to make the Matzah, the egg matzah, to use it for To make

32:10 You'd have to have the equivalent of Now, there is a very good Sefer by someone called Rav Pinchas Bodner, who did the... a lot of homework for us that, um, to, to tell us the various foods, the vol... The Sefer is called Kazais. What is a Kazais in, uh, in the mass of various foods? So he ta- he la- lays down that four-tenths of a machine matzah would be a Kazais. Now, I worked out that in order to have... And, and now Kazais is a half an egg. So in order to have That would have to multiply four-tenths by thirty-two. Yeah. Eight times... Multiply, uh, uh, four by eight, that brings me to thirty-two. That's three matzahs and a fifth of a matzah. So that's quite a lot of matzah to work through, um, in the... when... in addition to your short amount of time. Well, actually, no. You're not... It's not... Well, it's, it's, uh, you're not so pressed for time actually because it's m- it's not... it's Koshel Pesach, and it's not... But, but at any rate, uh, it, it is a fair amount for a person to have in one, one setting to go through more than three whole matzahs. Um, so therefore, if you can't make, um, a HaMotzi on it, then you go back to... That's why most of us are not gonna do that. We're going to go and, and get these pitas, which are gonna be hopefully crumbless, and we leave them in bags and we'll manage. BeEzrat

33:50 Hashem. Okay. Let's go on a totally unrelated topic, and that is, got this From somewhere in Europe. Look at that beautiful shul. So now you've got here a shul which has got a Dividing, and that's obviously it's used as the But on a weekday, there's one fellow who's sitting in the... on the other side of the And, um, sitting on the other side of the And, and what, what the question is, is he To the shir, to, to the minyan. And so it's all one room. So is he To the minyan. So here we have from the Shechem Narach, um, You need to have the ten people in one space. Now, it is all in one space, but it happens to be a divider down the middle. And so now we have the Bi- Bi Heitiv. He brings If one of them is behind a screen, which is for I guess like as is Sometimes you have a screen for Sometimes you have a screen which is needed for when there's a In a bedroom. So then you'd need to have a screen to c- make it a separate But it seems to be quite clear if a screen just for Just for, well, uh, uh, for So then it's considered still one room, and so the person is To the minyan. Now, I saw in the Piskei Teshuvot quoting from... I think it was Piskei Teshuvot. No, I saw it in the, the Dirshu edition of the Mishnah Berurah, bringing from Chaim Kanievsky that

35:59 it's near... that, that it not Um, he may have his, uh, opinion, but in It's quite clear that there's a diff... that in There's a screen, as was pointed out here. There's a screen to divide the That's in the case of, say, for Tyra, there you need a screen to, to make it a separate But a screen for Is not to separate It's there just for, for And as a result, that divider doesn't break up the room into two rooms, and the person behind the screen is So quite, quite... That's the... They come to it. That's why it's... Well, that's why it's answered. What else do we have here? Oh, okay. And this is... I'm gonna be a bit Well, I'm gonna share with you one last point, and that is one time, it was a, uh, the night before The night before, night of The night before, whatever. One of my neighbors, a non-Babazher, he comes in and he wants to sell the chametz. Fine. And so I write down that your chametz in your house and- Wherever it is. So he says, "That means the ten pieces are also included in the —” So when I'm burning the ten pieces, I'm burning the goy's ten pieces. So I was a little bit taken aback with the, with the question. Obviously, we don't mean to sell the ten pieces. We'd-- So, but we don't write in the star, "Oh, but the ten pieces are not sold." We sell all chametz. Obviously, it's obvious, yeah.

37:38 We don't mean, mean, mean to sell that. So, all right. So that obvious I came across this week, uh, this last week, whatever, in the Alter Rebbe's Shechinach, in Siman kuf mem ches, where he talks about the sale of chametz. So let's te-take a look what we have over here. You sold the chametz to the goy. You should give him the key, or nowadays we don't. We just tell them the key is available. Okay. It's-- Then he says, "You don't put your own personal seal on the chametz to intimidate the goy from taking from the chametz without your permission, without your knowledge." Then he says, "If you did put a seal on, then the chametz is also ..." Because you have locked... If you did that before the sale, so then you kind of reclaimed, you've violated the, the, the, the sale, and it's as if you didn't sell it. Now, so let's read these last two lines. The ..." If you are... It says, "If you put a seal before the sale or at the time of the sale," so by putting a seal on, you have demonstrated to the goy that you don't want him to take from the chametz without your permission. So then you haven't sold it. It's just a to-total sham. So now what is being said here is, although we've gone through a document and we've spoken and everything, but if I put a seal on it, so then that is invalidating the sale. Now I want to work

39:18 the other way. I want to work, use that. I want the wholesale to go, but there is one packet of, uh, of, of ni- ten pieces of bread which I clearly don't want to sell. I'm not invalidating the rest of the sale, but the, the, uh, this part, it's, it's a . I don't want this to be included in the sale. So it's not included in the sale. So when it's evident that it's not included in the sale, even though that wasn't stipulated in the contract, it's not included in the sale. And we just wanna finish off that, although I'm at risk of a bit repetition. I got a question today from someone who's listened to the recording of the shiurim. They're making in their Chabad house, they're making after davening, they're going to have in the, in the, in the car park, they're gonna make kiddush and bring out some bagels, whatever, and make hamotzi before the seudah obviously. They says, "Once we're finished, can we put the rest of the bagels back in the shiur's freezer?" I said, "No, that doesn't work." Either you've sold it or you haven't sold it. If you ha- If you, if you've sold it, then you've got no business taking it and using it. Um, if you haven't sold it, and that's why you're using it, so then putting it back in the freezer is not gonna solve anything because it's still yours. You put your chametz in the freezer with the goy, with the goy's chametz.

40:41 But those, those rolls which you're retaining for, for use on Shabbos, so they're not included in the sale. So I said, "No, that, that would not be a solution." And we've said, what do you do if you have leftover chametz? So if it's a little bit, you can flush it. If it's a larger amount, give it to a goy. Uh, or I, I mentioned I think last time, if you find a friendly neighbor who's got a few little kids who are hungry. The last week they've been living on potato crisps, let them come along and enjoy your shirayim, and everybody will be happy. I'm gonna wish you all a kasher and freilechen Yom Tov. Uh, no shiur next Thursday evening. And, um, yeah, we could have a . Someone... I'm just reading the, the chats. We don't, we don't tell-- Don't we tell people to lock their chametz away? Isn't it like a seal? On the contrary, we-- That's-- We're saying that the, the sealed places, the marked places, that's what belongs to the goy. We're not, we're not sealing it against the goy. We're... On the contrary that our... When we put the, the, uh, the stickies on the, on the doors, we're saying, "Whatever's behind there, it belongs to the goy." Um, someone's asking, "What about the key or code to enter the house of someone who's going away for Pesach?" When people come to me to sell chametz, I ask them if they're going away, I ask them, "Is there a key

42:14 available?" Um, sometimes with a neighbor, sometimes they'll just give me, uh... Or I ask them, "What's the phone number where someone could-- if the goy wanted to, he has access to get the key to go in." So generally, we do try to make sure that it-- the keys will be available, uh, on demand. Okay. Chag sameach. Chag sameach.