חלב ישראל

00:00 This is Igress, and in response to a recent request, we're going to discuss Chalav Yisrael and Chalav Akum today. Uh, I think most of us know that your-- that, uh, that our Minag, not our Minag, the Halakha, as we understand it, is that, uh, is that a person has to keep Chalav Yisrael, which means that most of the OUD products, most products that are not sold with specifically a Chalav Yisrael indicator on them, should not be eaten. I also don't think we need to go into too much detail about what exactly is Chalav Yisrael and Chalav Akum, but suffice to say that there is an actual Isser of eating milk that, uh, that we have not supervised, that we're not sure comes from a cow or from a kosher animal because there's a chance that it comes from a non-kosher animal. Uh, the thing that is called Chalav Stam in America is essentially the reliance on the government to make sure that all milk that we get comes from cows. And, uh, many Rabbanim are not comfortable enough with that. It's based on a Prithadash. Obviously, it's a Negus Meshech, but it's based on a Prithadash. The Chasam Sofer doesn't love the Prithadash in, in any-- or doesn't understand him that way. In any event, um, reliance on the American government to make sure that our milk is from cows is something that in the Haredi world in general, and really increasingly in frum circles in general, is not something that's entirely accepted. So Chalav

01:05 Yisrael is a priority. Uh, what we're gonna look at today is all of the Rebbe's letters surrounding Chalav Yisrael. Uh, all of the Rebbe's writing, his Sichas, his letters, uh, about the importance of making sure that all the products that we eat, and specifically the pro-- the products that our children eat are under excellent supervision, specifically when it comes to milk, specifically when it comes to Chalav. So the first letter and the primary letter, really the main letter on this topic, is from Taf Shin Yod Ches, the letter is labeled Vav Yod Zayin, and it was written to Rabbi Rivkin. Uh, Rabbi Shalom Rivkin, probably Shalom Bar Rivkin, I assume. Uh, in any event, the Rebbe-- the, the letter says, "Sha'al Habracha." I said what's labeled, right? "Vav Yod Zayin," and the letter begins. "Main ul'mechtavim bachaf beis of Teves." I'm responding to your letter from the twenty-second day of Teves. And first of all, he says, "Be'isratzi yaskirus kleilish kes ve'esamal hatziyan." I'm going to mention everybody by the Tziyan. He says that, uh, that, um, it's brought in the Gemara that, uh, that Chazal say, "Mispal abachavevei nenat chila o vazeha hameha ikar nili v'sharz lav legad ol achanim ol ben tziyan shlita v'hu zagah seysfikim sheyachia le'tira chok u'maison teyvim." That basically, you're asking the Rebbe to daven on your behalf and, uh, somebody who davens on-- so if, if you daven on someone else's behalf, you get answered first. In any event, he gives a bracha that the children should be

02:13 well and that his child, Ben Tziyan, should be well, him and his wife, for Torah, Chok, and maison tey. Okay, the letter continues that about somebody who wanted to convert, I don't know the story here. Also, the story is not brought in the footnotes anywhere. Somebody wanted to convert, and the Rebbe's answer was, "Go talk to a Rav that handles these issues, as should be obvious." Now to our topic. "Mash kazvei eides haavrech," regarding so and so, a certain Avrech, a certain young man, who had clearly asked the Rebbe a question about Chalav Akum, gotten an answer, and was confused. "Hini ma she'amarti lebedingeil Chalav Akum," what the Rebbe says, what I said to this, this Avrech, this young man, regarding Chalav Akum, regarding milk that is not supervised to be sure that it is milk that comes from a kosher animal. "Hu api sipri yaduam hakamtudush be'arech ha'ameriki dumaga midfas." It's based on a story that I believe is published, says the Rebbe, uh, from the Friedik Rebbe, from his father-in-law, the Friedik Rebbe. "Chalav Akum eires feikas ven monada. Chalav Akum causes feikas ven monada." When someone drinks milk that has not been supervised properly, this caused them to, this caused them to doubt the faith. "Ve'elu dvarim she'amarti lei," these things that I told him, "She'im bechal azmanam ha'etzad u'lizamea anakim u'ben apashar." I told him that at all times, a person needs to be careful about seikas ven emunah. We certainly don't wanna doubt the faith. But al ha-- al achas

03:16 kama, kama ner d'artza tziblis. This particularly applies when it comes to young people living in America. "Fnat be'el andin bim, bim, bim, bemes, shasham torivas teyvra." Especially if people who are living, especially who are-- people who are learning in institutions that teach a mixture of good and evil. "Uvulum limim max, uh, vidal." So what the Rebbe is saying here, uh, as is clear from context from other letters, and we actually did have a shiur where I think we quoted just that line from this letter, is that particularly when it comes to schools that teach secular subjects as well as Jewish subjects, the Rebbe really wants them to make sure that they stay away from Chalav Akum. Just an interesting side, maybe not interesting, interesting to me, side story is that, uh, is that, uh, a couple weeks ago, I was in Crown Heights with the Yeshiva University Shabbaton, and one of the questions that they asked during their Q&A was they wanted to know what the Rebbe's position is on them learning in a college that has, uh, in-- them, them, them going to college. Would the Rebbe be in favor of them going to college? And, uh, I, I would have liked to have answered that the Rebbe would be in favor of them going to college, but I couldn't do that because the Rebbe, as we've seen in many of our prior letters, is not a big fan of college in most scenarios, and it's hard to imagine that the hundred people in

04:16 the room would have all gotten the het there. But in any event, what I did answer them was that the Rebbe is very clear that anybody who does go to college absolutely needs to be careful about Chalav Yisrael, right? What the Rebbe is saying in this letter is that if you're in America, and you're learning secular subjects of any kind, and you're involved in anything that isn't pure Torah all the time, you actually need Chalav Yisrael more. Which means that if you had a choice, I mean, obviously, everybody should just have Chalav Yisrael, but if we're going to prioritize here, a person who's learning in yeshiva full-time versus somebody who's not, the person who's not actually needs to be more careful about Chalav Yisrael because, uh, Chalav Akum can introduce seikas ven emunah. "Mash kazvei disburia shalan al," that which you write to me that it's a health issue. Now, uh, the footnotes suggest that what it means by a health issue is that this is going on the rest of the letter. That is that, uh, that this person said that they wanna drink Chalav Akum because it's a health issue for them. They wanna make sure that, uh, they get, that, that they get what they need. So for health reasons, they wanna drink milk that has not been supervised properly. The Rebbe's not really allowing it. "Kum dumali shama baro ashe nimtza bedat datan u'lbeiseh ba'rak li'itim rechakis. U'cholef hen hare, ena inyim bi yedei l'shanas nehamim feresh." I'm not able to

05:13 change from what has been said explicitly. "U'beshitishev shalomishu lakachas azma achrayas al dim inyin shepanal, nisem yona seikas ven emunah." I don't know who's gonna take the achrayus on themselves to hide the truth from you when we're dealing with something that's seikas ven emunah, uh, that could cause doubt, that could cause, um, uh, doubts in the faith. So what the Rebbe is saying in that paragraph over there is that, uh, is that you tell me it's a health issue, and, uh, I'm not willing to change what I said, nor am I willing to take responsibility for putting you into a situation that could challenge your emunah. Now, does that mean that the Rebbe is saying that if somebody needs for health reasons to drink, uh, not-- to drink Chalav Akum or to drink Chalav Stam, that they shouldn't? That's not what this means. What this does mean is that this doesn't mean that it's any less serious. We're gonna see a letter in a moment, uh, it's like our fourth letter in, where the Rebbe is going to say essentially that when a person does drink or eat non-kosher food, it damages them even if they didn't do anything wrong. We saw that letter in a previous shiur. We're gonna bring it again for this purpose. "Mash makash azed shenin lishtaz bekeilim shel helev sheyechya," and that which you connect this to the idea that you won't be able to use your parents', uh, vessels anymore. You won't be able to use their keilim anymore.

06:11 "Ena moven," I don't understand why. "She'al macham shechalav yesh bekeilim yuchadim." There are special vessels that are just for dairy and meila. "Eynzin ligeila chalav keilim meila u'chalav akum lekham bekeilim achalim." Says you'll still be able to eat in your parents' house, just tell them only to eat meat, right? So your parents definitely have separate dishes. They have dairy dishes and meat dishes. If you start keeping Chalav Yisrael, I guess that means no dairy in your parents' house anymore 'cause you can't use their dishes. This is an important point down here because not everybody who's careful about Chalav Yisrael is careful about the Keilim. Here, the Rebbe is very clearly saying that when it comes to Keilim, when it comes to the vessels, we are careful that if Chal-- if, if not, if Chal Avakum touches a kli, uh, that kli is now not kosher for us until it has been kashered. The Rebbe is actually gonna say this in another letter as well, uh, this letter over here, but we'll get to in a moment. The Rebbe mentioned a story from the Friedik Rebbe. I assume we all know it. It's printed in the Sefer HaMaamar in Yiddish. When the Rebbe says that he believes it's been printed, at least now it's been printed. I don't know if when the Rebbe wrote the letter it had already been printed. In any event, the story's up here in Yiddish, and the, uh, the long and short of it is that a chassid came with his

07:04 son-in-law to the Alter Rebbe in Liadná, and he was very upset. He told the Alter Rebbe that his son-in-law was a big Torah scholar. He had been very, very righteous. He was good with Midas Chavis and all sorts of things. Everybody knew him for being a very, an Eruchiyd. And suddenly, out of nowhere, he gets these fake Hasidimona. He starts doubting his belief in God. And this was causing the family, the son-in-law, the father, the daughter, it's causing everybody a lot of suffering, including the son-in-law too. And they come to the Alter Rebbe asking, "What do I do? Uh, what do I do with my son-in-law? So he and his son-in-law both arrive, what do we do?" And the Alter Rebbe tells him that you accidentally consumed some Chalav Akum. Must be that you accidentally ate some Chalav Akum, B'lei Adam, if Chalav Akum, maybe you didn't know, but you ate some Chalav Akum, and because of that, this is causing doubts in Emunah. So the Alter Rebbe gave him a, uh, gave him a tikkun, he gave him a path for Teshuvah to, uh, fix the avera of Chalav Akum. And when the man followed this path, he was able to, uh, he was able to resume his life and his fake has disappeared. So this is the story that the Rebbe is referencing. Remember, it's not just a story, it's a story told by the Friedik Rebbe, but it's not just a story told by the Friedik Rebbe, it's a story that's brought

07:58 in a maimer from the Friedik Rebbe, which gives it the highest level of veracity that we assign to stories. There's a ranking. I think we might have done a share on this at some point, but we didn't. Maybe. Yeah, we did. I remember that we did it. There's a, there's a ranking for how much we trust Chassidishe Maises. Uh, a story that's brought by a Rebbe in a maimer gets, uh, gets full immunity. It's trusted across the board. So this is a true story, and, uh, the Rebbe brings it to explain why it's very important for people to be careful about Chalav Akum, specifically if they're involved in any sort of secular disciplines which already sort of, sort of press on the mind in the direction of Sneh Kasen Emunah. When you throw in Chalav Akum, you're asking for disaster. I told you at the bottom of this letter, the Rebbe's, the Rebbe clearly says that this, uh, that when it comes to this person's vessels, he says, "I'm not gonna be able to eat off my parents' dishes." The Rebbe says, "Sure you can. Ask them to eat only meat," strongly implying the dishes would be a problem. We have a letter where that's Beferish though. That letter is Tav Reish Sameches. It's one of the Rebbe's earliest letters from Yudal from Nacham Av of Tamshin Yud, of Tamshin Yud. And here the Rebbe says, "Minegela Shelasi, Adave Shivashem Av Ham Chalav Akum, Baakeva Shivashem Baad Chalav Bachrim." He told me that in this

08:52 yeshiva where you're dealing with, sometimes they cook in vessels that are used for Chalav Akum, and then they use those same vessels to cook Chalav Yisrael for the Bachrim. The Rebbe says, "Yigneim Emesu, if that's true, Bavadi Yachu L'fe'al Hu B'chavinev L'chomash Nisbash L'keil Machir." Certainly, you and your friends can work on making sure you're, you're eating out of other vessels. So, so at least when it comes to cooking, we have a Beferish letter. Even when it comes to not cooking, I think we have a pretty clear letter over here that the Rebbe is extending this to Keilim. By the way, it is purely logical it should be extended to Keilim, and I think there's a big question on people who don't extend the concern about Chalav Akum to Keilim, given that if you are saying that Chalav Yisrael is not Chalav Akum and Chalav Stam is, then there's no reason why Chalav Akum wouldn't have the same B'lias. I mean, the, the Ramah specifically brings that real Chalav Akum is absolutely gonna transfer. So unless you're-- Essentially, if you hold that Chalav Stam is okay, then you hold it's okay. And if you hold it's not okay, I don't understand why you would, why you would say it doesn't mess up vessels. But in any event, the Rebbe is very clear that it messes up the vessels. When it comes to small children, the Rebbe is particularly insistent that we be careful about Chalav Yisrael. It's not fair to say particularly insistent because the

09:51 Rebbe never says something like, "If you have between you or your kid, you eat Chalav Stam, your kid can eat Chalav Yisrael." That it's just that when it comes to children, the Rebbe uses stronger Lashans. Uh, this is not, I had to pull this from Shulchan Aruch, or excuse me, this from Heichal Menachem, for the simple reason that it's not printed anywhere else. This is a Yichidas with, uh, Rebbe Yitzchak Yori Arslavski. And, uh, this Yichidas, he says that the Rebbe told him, "B'chinuch Yaladim Nichlalus Gam Hakpada V'Zichirus Mimachalom Sheyesh Behem Chashash V'Chashash Chalav Akum." That when it comes to children, there is a particular Hakpada and a Zichirus. There is a stringency, a, a, a seriousness, and also an, a, a, a Zichirus, a, um, a extra sense of warning. I'm translating both of those words poorly, but if you know Hebrew, it's better. Hakpada and Zichirus. Mimachalom Sheyesh Behem, for any foods that have a Chashash V'Chashash of Chalav Akum. That is a concern of a concern of Chalav Akum. That is even things that halachically we would say don't necessarily constitute Chalav Akum or perhaps milk that we would, uh, I don't know what a Chashash V'Chashash means, but Chashash V'Chashash means, uh, literally the concern of a concern. So even the most distant concern that maybe Chalav Akum contacted something that a child's going to eat, we're very concerned about that when it comes to children. And Chashash V'Chashash V'Pas Akum, and also Chashash V'Chashash V'Pas Akum, which would certainly mean

10:56 that children need to be very careful about Pas Yisrael, because Pas Palter is, uh, certainly at least a Chashash V'Chashash of Pas Akum at the very least. Although, uh, it, I mean, this isn't the En Kan Makum, but, uh, if we, if we do have to put the two next to each other, uh, Pas Palter versus Chalav Stam, uh, definitely Pas Palter is, is a lot more acceptable than Chalav Stam. That is that, uh, it's already brought in Shulchan Aruch, a very strong opinion, that it's okay to eat bread that isn't necessarily under, under Pas Yisrael supervision. But when it comes to Chalav Akum, it's really quite a Chiddush that, uh, Chalav Stam would be, would be okay. I told you it's a pretty Chadas, and it's a Remesha, and pretty much nothing else. There's, there's not a lot backing that position. So, uh, I heard a, I heard a share from somebody, I believe one of the Rabbonim at the OU gave this share, about people where they're traveling on vacations where they can be Mekel, where they can be lenient. And his position was that if they keep Chalav Yisrael, they can never be lenient. If they keep Pas Yisrael, there's a lot more room for leniency. Just fun to know that when we're dealing with leniencies, there's a lot more around Pas than there is around Chalav. Just because, I mean, if it's real Pas Akum, there's no leniency. I'm saying that if there's Pas Palter, OU bread is a lot more,

11:55 is a lot more acceptable than OU dairy. OUD dairy in any event. This is a, uh, this is a piece of Sefer from Tamshin Nun Alef, uh, from nineteen ninety-one, maybe nineteen ninety-one. It travels for ages, so I have no idea. Anyway, we're gonna go right in here. The Rebbe is just talking here about, uh, Cheder Rebbes. The Rebbe says, "When it comes to small children, B'nei Chamish L'Nikker, when it comes to age five, small children you would teach Torah too. Rashi is trying to teach us something." And I can't go back and teach you the whole Rashi Sefer right now. We'll never have time for that. Just trust me, Rashi's trying to teach you something. Here's what he's trying to teach. Uh, "Hadar L'chol Melamedim U'chanich." This is a tea-- this is a lesson for everybody involved in educating children. "Hakkedish Tsumas Leiv L'signa N'diba V'shaila Shel Talmidim U'kunach Sheyav Zichirus M'kol Inish Sheyesh B'shemes U'nidid A'avak Shel De'esh Einem B'ruach HaEmunah." When it comes to educators, you have to be very, very careful to make sure not to ever say even the slightest thing that could show any lack of Emunah. Going back on something that I think we discussed at Fabregans, uh, though I don't know if we've ever discussed in the Igrish here. Uh, there is a, there is a, uh, there's a tendency amongst Siddim to, uh, to champion Emes among all other things, and that's obviously a good thing, to champion Emes among all other things. Uh, but if

12:59 a small child asks you whether you believe in God, or specifically, as we mentioned at a Fabregan one time in our shul, whether Mashiach's coming, and your answer is not emphatically yes, you probably shouldn't be in education. Uh, if you feel the need to tell the truth so badly, then either get out of education or start lying to kids, or make it true for you, which would be even better. But, uh, to, to introduce even a Shemetznid to the Avak Shaldeish in a Baruch HaEmunah, to introduce even the slight hint of any sort of opinion that is not in the Ruach HaEmunah is inappropriate when you're a teacher teaching small children. The Metzach Has V'Shalom In Tibat, In Yin Bilti Letoy. Al Vi Yes Medechines Devi Yeshua. Al Sheim Ka Yeshiach Lishladu Ases Kalotali Bahem Achanecha Kidei Leishi Amachunacha. A, A Yidei Sheres, A, A Derech Sires Mechal Vakum. A, A Yidei Ze Sheres, A, A Derech Azhires Mechal Vakum. Ki Etz Veze V'Shar Niyanish Migualam. Yichan Li Palem Achshav Bilti Letoy. A person needs to be as careful about this, as careful about how they explain things to children, uh, and make, in, in, in a Ruach HaEmunah, as they would about Chalav Akum and anything else, the Rebbe says, that could cause Machshavas Bilti Letoy. So when it comes to small children, we're particularly careful about introducing Chalav Akum in food, and also Chalav Akum Kibiyachal in Machshava. Uh, the Chalav Akum de Machshava, the Chashash de Chashash of Chalav Akum in Machshava

14:05 is introducing children to the idea of, of Midud and Shemet, like Avak Amdei Hashenem Baruch HaEmunah. Anything less than pure Emunah that when displayed to a child is, is, uh, is sort of spiritual Chalav Akum, which also gives you an idea of what Chalav Akum is. It's the niggling doubt in the back of your head. And, uh, introducing that in word or in food is something that is, of course, incredibly unhealthy when it comes to small children. Uh, why children, we would emphasize so strongly, need to have Chalav Yisrael is somewhat confusing. It's not really confusing to Chassidim, I don't think, because we're, we're conditioned to understand that what children do matters and the children are taken seriously. But when you speak to the world at large, they'll probably say something like, uh, "Adults, of course, can take on Homros, but why would I instill these Homros on small children? Small children, you know, especially they're, they're, it's dangerous for them not to have milk products always available. Nowadays, it's not such a shaila because, uh, it's very easy to get Chalav Yisrael, at least in, uh, from communities. And honestly, I was on Shlitas in a pretty remote place, and we never had problems getting Chalav Yisrael. We just had to plan in advance and buy ourselves a freezer. In any event, I'm sure there are places in the world where it's very difficult to get Chalav Yisrael milk, especially for small children who need it. So, uh, in, in response to this, what

15:10 is the danger in a child having food that is not of the utmost kasheral standard? There's a very old letter from the Rebbe. Uh, this was a letter that was sent in Tuv Shin Dallas. It was before the Neseus, well before the Neseus, on Yud Shvat of all days, on Kuf Lamed Beis. But this isn't the Rebbe's Igris, nonetheless. It's printed in volume one at the very beginning. And we've seen parts of this letter before, and I hope we'll see more parts of this letter again. I'm planning to do a share on Mishnayos Falpe, and this letter is all about Mishnayos Falpe. We're going to zoom all the way down. The letter is labeled Kuf Lamed Beis, and we're gonna go all the way down to this part of the letter, where he says, uh, that people eating treif can really damage them. And then he tells a story. He says, it's brought in Rus Rabba, in the Medrash Rabba on Rus, that, uh, that when it came to Elisha Acher, Elisha Ben Avuyah, who ended up, uh, rejecting the faith entirely, ended up being a Apikeres. She'af Li Ima Keshays Melveres Vetakreves Vedazara. That his mother, when she was pregnant, ate Takreves Vedazara. She ate things that had been offered to idols while she was pregnant with him. Vized Garum Shiyatsa Acher Vitar V'Sram. This ultimately caused him to go off the derech. Now, realize he didn't eat anything. His mother ate something. So his mother ate something that was Takreves Vedazara, and that

16:18 alone was enough to instill these problems in him. But the point that the Rebbe develops in the rest of this letter, and I think we'll read a little bit of it together 'cause we have a, we have a moment to read it. 'Cause the point the Rebbe's about to develop is that it doesn't really matter whether it's your fault or not. It doesn't matter if it was, uh, it doesn't matter if it was a mistake, and it also doesn't matter, uh, it doesn't necessarily matter how treif the food is. That once we introduce any sort of treifness into a person, including Chashash de Chashash Vachalav Akum into a child, we're setting them up for spiritual failure, and it causes spiritual damage whether or not we want it to, whether or not they did it on purpose. Ein L'Mishab Acher. Haiya Zeh B'Tor Ein Ish L'Mitzat Teva. We can't say that this was a punishment. Darei Im Acher, excuse me, Im Acher Le'Asah Isaba Chilasa. Adaraba, Eiver Asher, Eiver Asher Echam Achil Ein Eisei, V'Mitzhi Yeisei. So the Rebbe says, first of all, this woman, this woman who was pregnant with Acher didn't actually do an Aveira. She was pregnant, and if a pregnant woman ha- woman has an urge, she is Al Pi Halacha, technically allowed to eat whatever she is, uh, she, whatever she, uh, is tempted by, lest the baby get damaged or she get damaged. So this woman was technically allowed to eat the meat. She had a hetter. So she had

17:13 a hetter, she had a, she had a chilva in her hand showing, Kibiyachal, that this milk was, uh, the milk didn't have to be Chalav Yisrael, and she ate it. And so she didn't do anything wrong, and also the kid didn't do anything wrong. The Dech V'Kava L'Mish Chai Ba Zerah Devedazara. It's 'cause he just says very difficult to say that she actually, like, intentionally went to eat Aveida Zara. Must be this was a Shas Dechach. V'El Chen Tzarach L'Mish Aferim Tsum L'Mish Yesh B'Ze Inyan Chal Endish. Even if you're going to tell me that there was some sort of punishment, Yesh Pan Gam Inyan Tivai, there's just a natural thing happening here. This is a natural consequence. V'Ze She Machal Asa Mevedet Ba Adem HaEchla Teitnes Niufenes. That Machal Asa, that food that is forbidden, gives, uh, gives birth to certain attributes in people, uh, that is unavoidable. That's simply the natural outcome of eating these foods. Elish B'Chal Zeh V'Machum Shesh B'Kol. Nevesh Mitzah Lab Lechol. Es Machal Afshigin L'Atzah Nezek V'Al Yidei Zeh. We have, we discussed this letter months from here. You remember this one, yes. But this is a, this is a special letter. The Rebbe here says that there are times where Al Pi Halacha, a person must eat non-kosher food, and they must understand that it's going to damage them. So the Rebbe's example, Dud Mas Davar K'Mish Keis Ma Ever Bishviel Atzal Ez Kol Guf. Like amputating a limb to save the whole body. If somebody, Rachmana

18:11 Leitzlan, is told that if they remove their, if they remove their arm, they're going to live, and if they don't remove their arm, they're going to die, Al Pi Halacha, they absolutely must remove their arm, obviously. At the same time, they can't say, "Well, wait a second, why did God take my arm away?" It doesn't work that way. Same thing happens with non-kosher food. Anything that's less than kosher, even if there's a very good hetter in hand, because this woman, in our case, had a good hetter, a hetter certainly as good as Chalav Stam. Uh, she had a very good heter on her hand, certainly as good a heter as an OUD and a children from Eretz Yisrael, maybe even better. I mean, this is a clear din in Shulchan Aruch that she was allowed to eat this food, and nonetheless, it, it ruined her child. So similarly, the Rebbe is very careful when it comes to women who are pregnant, when it comes to children, when it comes to anybody, that, uh, even that relying on this heter, uh, is still, uh, effectively eating something that most Rabanim rule is asur, and the result is spiritual damage. And the Rebbe talks at length about that spiritual damage. Certainly in our first letter that we saw, uh, we can tell by the context of the letter that this person's parents weren't eating treif. They have separate dishes. This guy comes from a frum family. He's saying, "I can't eat, can't eat by my frum relatives

19:07 because they're not careful about chalav akum." So, uh, this certainly applies not just to chalav akum, but to chalav stam as well, that our shita on chalav stam, on things on OUD products that are, that are heter, that are mutar because there are heterim that allow them, that doesn't stop them from spiritually damaging the person who consumes them and introducing sfeikas and, and amona. We've made things very negative, so let's make something a little bit more positive. And on a slightly positive note, I say slightly positive because not purely positive, uh, there is a tikkun. Somebody wrote to the Rebbe once, this is, uh, I have this printed from Shulchan Menachem. I went looking around to see if it was printed anywhere else, and I didn't find it printed anywhere else, but it's a Sefer HaKsav Yad. So clearly, somebody has a copy of this Ksav Yad, and I just wasn't able to find it. You know, if I could find a Ksav Yad, I'd like to put it up on the screen, so Sroli can, uh, can, uh, can, uh, figure out the, can, can, uh, investigate the letters. You know me, I can't read a Ksav Yad to save my life. But, uh, in any event, this is a Sefer HaKsav Yad, so it's very reliable. It's just printed here in, uh, in Shulchan Menachem. Uh, and this is, uh, just go down below the line. This, uh, woman wrote that she accidentally gave chalav akum to one of the children in the

20:05 gan, in the kindergarten, and, uh, and the child drank a couple drops from it. So she accidentally handed out, uh, handed out chalav akum, and one of the children drank a couple drops. So she accidentally gave a child chalav akum. It was a mistake. So she asked the Rebbe for a tikkun. She asked for teshuva. you wrote to me about the milk, et cetera. forty-one shekalim dollar. You should set aside forty-one shekalim, forty-one dollars. Uh, and you should give them to the gan yelad, give them to the kindergarten, the bes midrash. Forty-one. Why forty-one? Forty-one happens to be the gematria of chalav with the kolel. So gematria of chalav. Um, interestingly enough, this says, uh, you should separate for tzedakah forty-one shekalim or a dollar. I don't know why exactly, but when somebody asked the same question to Rav Royen, his answer was, I'm almost certain, forty-one days of tzedakah. That is, uh, that is forty-one meals to separate, which is a lot more than forty-one dollars. Uh, so I, I, I, I don't, I don't know exactly what the, what the... I think maybe when you add in, um, when you add in, uh, , that's what you get, that it should be forty-one tzemus. That it should in theory be forty-one fasts, and since it's forty-one fasts, it's the cost of eating for forty-one days. So I'm not sure whether you should, uh, you should do exactly what it says in this Ksav Yad, since, uh, the Beis Din put out that it

21:17 should be forty-one days worth of money. It's a little bit more. Uh, how much do you spend on a meal a day? I don't know. You have to do the calculation. It's been posted places how much the are. But in any event, it is something that, uh, teshuva can be done for, especially when it's done by mistake, uh, specifically within the denomination of Gematria Chalav. Okay. That's it.