Today's שיעור, דף על דף is being... Okay, we'll get started. I'll give the same introduction I give every year when we have this class that there will be no, no chiddushim. There's nothing new, and I'm not gonna say anything that you don't know. This class is basically a review of things that we all know, but since a year passed since last year when we had Pesach, so we just have to review it just to remind ourselves, refresh our memory of the things that are important for Pesach. I think what I'm going to do is, and tell me if you think otherwise, to have three, three parts to this class. One part will be more or less about the kashrus of Pesach and inyanim of chametz, etc., the major points. Then one part we will try to go through the seder, the order of the seder, which means the seder of the seder, what we do and how מנהגי חב״ד are, etc., etc., just the seder. And then another section, a little bit of going through some of the perushim, pshatim that the Rebbe has in the Haggadah and in the שיחות, very just pointers about different parts of the Haggadah that when it comes to the seder, you have things to discuss. First, we will start with the kashrus aspect of Pesach. We know that Pesach is something that we are very, very careful with more than other time or more than other things of the year, even though Pesach basically the problem of Pesach is the issur of chametz, that we're not allowed to have chametz on Pesach. Now, there are a lot of things that are forbidden throughout the year. Nevertheless, we are not as careful with other things to the extreme as we are with chametz. It even says in some sefarim that even though when it comes to other types of hidurim, things that you want to be extra careful, sometimes it says you shouldn't even do it. Some things are stupid. Some things don't have any source. But when it comes to Pesach, everything goes. It's just everything goes. Any hidur a person might have because it's a family hidur or he wants to do, you could do it. And we takeh find in Jewish homes, comes to Pesach, people go, and I'll use simple expression, go crazy for Pesach. They scrub, they kratz, they sweep, and they this and they this, everything they could, even wash the feet, the bottom of the chairs, and just in case it touched chametz and it's... So chametz is something, comes to Pesach, chametz we are extra extra careful, to the extreme. What is the reason for it? The reason is because chametz is very, very chamur. The issur of chametz, the prohibition of chametz is very, very strict, different than other prohibitions. Like this, we find things which are forbidden. Now, there are things which are forbidden to be eaten, and that's all. Then there are things which are forbidden not only באכילה, that you can't eat it, it's also forbidden בהנאה. בהנאה means you can't have any, derive any benefit from, like, for instance, בשר בחלב. When you have a mixture of milk and meat, not only is it forbidden to be eaten, it's also forbidden to have any הנאה, you can't use it. Chametz, besides being אסור באכילה that you can't eat chametz on Pesach, chametz, besides being אסור בהנאה that you can't have any benefit from chametz on Pesach, chametz is also אסור בבל יראה ובל ימצא. Chametz, you're not allowed to own. There is nothing else in the Torah that you're not allowed to own. בשר בחלב, milk and meat, it's forbidden to be eaten, forbidden to have any pleasure, it doesn't say you can't own it. There's nothing you could do with it, there's no purpose in owning it, but there's nothing wrong in having it in your house. You could have chametz, you could you could have a בשר בחלב in your house, and the same thing is with any other thing that's forbidden. But chametz has this exception. Chametz and one more issur, and this just shows how strict it is, one more thing, and that is עבודה זרה. Anything that has to do with idol worship is forbidden not only באכילה, you can't eat it if it's food, you can't derive any benefit, and it's also asur to own, you're not allowed to own. And the same thing, you're not allowed to own chametz. So number one, chametz is אסור בבל יראה, which is different than any other issur. Also, other issurim, other things which are forbidden, usually are בטל בששים. If a little bit of that food that's forbidden gets mixed into 60 times as much of kosher food, it becomes בטל, it becomes nullified. Chametz does not become nullified. Chametz on Pesach is not בטל בששים, and chametz is אסור במשהו. It's asur even one tiny drop. If one drop falls into a 10,000 times as much, all 10,000 is asur. The reason for it is there are two opinions why this is. It's mi-derabbanan only, but as far as we're concerned, it's just as as important as a de-oraita. But what is the reason? So one opinion is because since the Torah made chametz so important, so strict that it's אסור בבל יראה ובל ימצא, you can't even own it, so the Chachamim said in that case we're going to also make it very strict, and it's asur even במשהו, even a tiny drop. Another reason is chametz is considered, according to some opinions, a דבר שיש לו מתירין, which means the halacha is that any food which is forbidden, anything, it's not only food, anything that's forbidden, but eventually it'll become allowed, so during the time that it's forbidden does not become batel, does not become nullified. To use as the classical example, ביצה שנולדה ביום טוב. We know an egg that was born on Yom Tov, you're not allowed to eat it on that day. Now that egg gets mixed up with 10,000 eggs, you can't eat the whole 10,000, it's not batel. Why? Because it's a דבר שיש לו מתירין, there's something that if you wait another day it'll become mutar. It's forbidden today, but it will become mutar. Chametz also, chametz is forbidden on Pesach, but after Pesach it'll become permitted. So chametz is a דבר שיש לו מתירין, so therefore אפילו באלף לא בטל, it's not batel even in a thousand. Now some people don't consider chametz a דבר שיש לו מתירין, the Rambam does, other poskim don't, and the reason they don't consider a דבר שיש לו מתירין is because normally a דבר שיש לו מתירין means something that is forbidden, but it will become eventually allowed, is that when it will become allowed, it'll stay that way. But chametz is not like that. Chametz on Pesach is forbidden, after Pesach it's permitted, but if you hold it long enough, you'll come next year Pesach and it'll become forbidden again! So chametz is not a דבר שיש לו מתירין according to that opinion. So according to that opinion, why is chametz not בטל בששים? Why is it אסור במשהו, only a tiny drop? It is because חומרא דחמץ, because chametz is אסור בבל יראה. Since the Torah said you can't have any benefit from it, you can't own it even, the chachamim said it's stricter than others. Besides that chametz is very strict, but I wouldn't say this is an exception chametz, there are other things which are as strict, and that is that the punishment for eating chametz on Pesach is karet. Now we know that it is not because we do things because of חס ושלום we're afraid of the punishment, that's not the reason, but when we want to judge things to see the level of its strictness, the way to judge it is by looking in the Torah what punishment the Torah gave. Certain things the Torah didn't give any punishment, so then Hashem will punish בית דין של מעלה, but down here there is no punishment. Certain things the punishment is that the beit din, we're all talking the punishment in the time when we had a beit din, the beit din would give malkot, 39 lashes. Then things which are more strict, the punishment would be kares, very, very strict. Then things which are even stricter, the punishment is מיתת בית דין, capital punishment, like for being מחלל שבת, for desecrating the Shabbos, the beit din, when we had the Sanhedrin, they would give, they would actually kill a person, or for murder, or things like that. Kares is not that strict, but still, anything that's forbidden with איסור כרת is always looked upon much stricter. So chametz has, chametz has these it's forbidden to be eaten, forbidden to have benefit from, it's forbidden בבל יראה ובל ימצא that you can't own chametz, and chametz is also איסור כרת, and because chametz is so strict, that's why we are very, very careful with chametz. Besides the reason that chametz spiritually, as I said before, is compared to avodah zarah, compared to idol worship, and chassidut and kabbalah talks about what chametz is. The yetzer hara is called chametz, and chametz represents all evil, obviously only on Pesach. Chametz throughout the year is no problem. You're allowed to eat, not only that, you're allowed to we before Shabbos we buy beautiful, big ch halalot and the bigger they are, the more they rose, the nicer they are. But on Pesach, because Pesach is the time when the Jewish nation became a nation, it's called the birth of Klal Yisrael, so that time chametz is asur, chametz represents gaavah and all kinds of terrible things that chametz represents. And the Arizal said that anybody who is careful from a משהו חמץ on Pesach, from a drop of chametz on Pesach, who is careful, a person like that is guaranteed that he will not sin throughout the year. And the רבי says, what it means is obviously not that he will not sin b'mezid, Hashem doesn't take away your free choice. So here, you won't sin or hold you back, but b'shogeg, sometimes God forbid we make mistakes and we do aveirot. But if you're careful with a משהו חמץ, חמץ בפסח, you're careful with a drop of chametz, so Hashem will protect you that throughout the year you will not make a mistake and do an aveirah. Now we have to do our best. We also have to rely on Hashem that Hashem is going to help us that we will be careful with chametz. That's why before Pesach we wish each other we should have a kasher and happy Pesach, and the famous kashya they ask is, if you wish a person you should have a freilichen Pesach, makes sense, because you never know, sometimes, God forbid, things happen that you're not so happy, so you give him a bracha you should have only things that are happy and make you happy. But what do you mean you give a person a bracha you should have a כשר פסח? If he'll make it kasher, it will be kasher. You ever hear you give a guy a bracha, you should have kosher a bracha Hashem should help you should have kosher meat? You go to the kosher butcher shop and you buy kosher meat, you'll have kosher meat. What do you mean you give him a bracha of a כשר פסח? The reason is because it's so hard to be careful with all the details that we need a bracha, we need Hashem's help, and we have to rely on Hashem. So therefore, on one hand, we have to do our best, but at the same time, we have to rely on Hashem. I don't want to spend time on stories, but there's a famous story with this one of the talmidim of the Mezeritcher Maggid who was so careful on Pesach that he wouldn't even eat Pesach in his own Rebbe, in the Maggid's house. He would always before Pesach prepare the even the water that he would use throughout Pesach he would prepare. He didn't go to the Seder of the Maggid. So once in middle of the Seder he was sitting home, the Maggid was doing his Seder, he was sitting home in his Seder, and in middle when he went to ורחץ, קדש ורחץ, ורחץ, and he went to wash his hands, and guess what, in the water that he prepared he found a kernel of wheat. You could imagine, he saw, he knew that this is something מן השמים. It's not, he did everything. So in middle of the Seder he stopped, he ran to the Maggid and he said, \"Rebbe, what's going on? What happened?\" Said the Mezeritcher Maggid told him this vort: that we we have to rely on Hashem. We wish each other a kosher'n un freilichen Pesach. You didn't rely on Hashem at all. You thought that you're going to do it and and do it by yourself, so Hashem showed you that won't work. Anyway, so we have to do our best, but from our side, we have to do our best. Now, we have to do our best is in both, in having making sure that we don't own chametz on Pesach and making sure we don't, chas v'shalom, come to eat anything has chametz on Pesach. Now, making sure that we don't own chametz on Pesach, that's why we clean the house for Pesach, we make sure that any chametz that's around we don't have, and we don't we're not עובר on בל יראה ובל ימצא.

Now, I want to just a little bit explain when it comes to not owning chametz on Pesach. Midoraita, the way it's from the Torah, in order to get rid of your chametz there are one of two ways you could do. Midoraita, one it's a choice of one of two ways: or clean your house, find all the chametz, and when you have whatever chametz you have, you destroy it, destroy it. Then there's another way, a much easier way that the Torah gave, and that is bitul. You nullify the chametz. You make up your mind, and you say it in words, that, \"Any chametz I own, to me, is batel, is nothing, כעפרא דארעא, like dust in the ground.\" And if you're mevatel the chametz, that is we would we could we would I'm using these words, it doesn't say that in the Torah, but I'll use the words, it's a mental destruction of the chametz. Mentally you destroy the chametz. In your mind, the chametz is nothing. And midoraita, this is good enough. Came the Rabbanan, and the Rabbanan said, \"No, what we want is you should do both. We have to be mevatel the chametz, you have to nullify it, and you have to destroy the chametz.\" Now, to destroy the chametz could have two ways. You could say, \"Any chametz I see I'll destroy.\" So the Chachamim the Chachamim said that's not enough. You have to search for the chametz. You have to go around and look any place that you ever brought in chametz, or any place that people might have brought in chametz, you are obligated to search for it, and find it, and take it out, and destroy it, and also be mevatel it. And this is what we do. We clean the the house before Pesach. And cleaning is to make sure that there's no חמץ. But the last thing is the real halachadige thing to do is the בדיקת חמץ that we do. We search for the חמץ with a candle. The Chachamim gave guidelines how to do it. We have to have a candle, you have to do it at night, at a certain time, and you search for the חמץ all over the house, and whatever you find you have to burn, and also you will have to destroy it. Now, while we're talking about about בדיקת חמץ, so let's just please talk about that for a moment. We have to remember that בדיקת חמץ is not just a formality. People think בדיקת חמץ is a formality. It's a halachah, and you have to do it. So even though we clean the house, so we know that obviously we don't have any חמץ, but there is a din that nevertheless, we have to take a candle the night of ערב פסח, and with the candle only, there's no other way. You can't say, \"Well, the light is on.\" I did see that some people allow a flashlight, but it's not accepted by us, no flashlight. You have to take You can add a flashlight, you can add you could have you should have the light on, but you have to go with the candle to all corners, all places, any place where you might have חמץ, you have to search. And the way to do it is Okay, let me just mention that this year because ערב פסח is Shabbos, so we don't do it the night of ערב פסח, we do it the night before. The Chachamim made to do it Thursday night. Now, you have to do it right away. Obviously, if your house is not clean, ready yet, you can't do it, but you have to right away, meaning right after tzet hakochavim. That means you daven Maariv, and right after Maariv, if you're at all able to, you have to do בדיקת חמץ right away. If not, and you're still in the middle of cleaning, so there is a big she'eilah, how can you push it off? Because the Chachamim made a time. And if you don't do it, the Alter Rebbe happens to be very, very machmir, very strict in the time of בדיקת חמץ. The Alter Rebbe says a person that doesn't do בדיקת חמץ in the right time is called an עבריין, עבריין, או עובר על דברי חכמים, somebody who goes against the Chachamim, if you don't do it at the right time, if you do it late. But there are some that hold that if you're still in the middle of cleaning, it is not called that you're not doing it, because the cleaning itself is part of the bedikah. So we have to rely on that if a person is not ready. But stam like this, if you're ready and you just take your time, you have to do it right away. And the way the minhag Chabad is, and some people also have the same minhag, we have the candle, we have a feather, and the reason for the feather is that if you find חמץ, you sweep it in, even though we don't really find חמץ and don't sweep it in, they just, but there must be some kabbalistic reason there, and you have a spoon, a wooden spoon, and they would usually put the חמץ into the wooden spoon. But the way we do it is, before we start the בדיקת חמץ, we take 10 pieces of חמץ, of bread, and it should be hard, that it shouldn't crumble, and you wrap it in 10 separate pieces of paper, and you put it out in different places, and then when you go search the חמץ, you look for these places, and you have to make sure that you find all 10. You got a problem if you found nine and you don't know where the 10th is, you got to turn over the whole house! It's a big problem because then you know חמץ is around someplace. But you have to take the חמץ, and then, but if anything else that you find, which usually you don't, in our cases, when we clean the house. See, nowadays we have much bigger homes than they used to have, but it's much easier to do בדיקת חמץ than they did. People used to live, a big family in one small room. It was so hard to do בדיקת חמץ there. It was so cluttered. Every little space was taken with things, boxes and things on top of each other. It was very hard. Nowadays, Baruch Hashem, seems like it's a much bigger sh tach, a bigger space to be bodek, but it's much easier, because things are breit and that you could go around and it's very easy to look and search every place that you have. But we have to remember that, so what we do is we take the 10 pieces, we put them down, then we make the brachah. We're not allowed to talk between the brachah and the bedikah. And even in the middle of the bedikah you can't talk, unless it's something has to do with the bedikah. And we go around and we search for the chametz. We have to remember that every place that we are going to use on Pesach, we have to search. That means the car has to be, you have to do bedikat chametz in your car. If you plan to use your car, if you don't plan to use the car, and you lock it up, then it has to go into the שטר מכירה. When you sell your chametz, you have to sell the car. But if you don't, you plan to use it, you have to do bedikat chametz in the car. You're going to sit be in an office someplace for your business, you have to be בודק חמץ in the business if you plan to go in there for Pesach. So after, and after you finish the bedikah, then you put everything that was, that means you have like this, you have a bag, originally you start with a bag, with a spoon, with a feather, with the candles, all that with the chametz that's found inside, all that you put, I'm talking about minhag Chabad, you put it all into another bag, into another piece of paper, and you wrap it around with a string, and the handle of the, of the spoon should be sticking out, and you have to put that away someplace that this is going to be that's burned. And after you finish, then you say כל חמירא. Now כל חמירא is one of the bitul that we do. We're mevatel, at that point, we are mevatel chametz. We do כל חמירא twice, but they're not the same. The twice that we do, the כל חמירא that we do right after bedikat chametz, we're mevatel only the chametz that we didn't find, that we don't know about, that just in case there is someplace chametz we don't know about. We are not mevatel at that moment the chametz that we know about. How can we do that? We plan to eat it still. How can we mevatel the chametz? So we're not mevatel, but you have to say כל חמירא then. And all the chametz that you still plan to eat, you put away. Now normally, you put it away for the next morning, and the next morning you just eat it in the morning. This year, you can eat chametz all Friday. You still have to put it away, and the house has to be ready, and any chametz that you still plan to eat on Friday, Friday night, Shabbos morning has to be put away someplace in a place that it shouldn't, you know, go around. It should be special, and you should know where it is, because if you don't know, let's say, somebody shleps something and shleps it out into some other part of the house, you have to do bedikat chametz over again! Because you don't know where the chametz went. So you have to put it away. In the morning, you burn the chametz. Now even though it's Friday, it's not Erev Pesach, still the halachah is that you have to burn the chametz more or less the same time as you do every year. Now, we do not say כל חמירא. Normally when you burn the חמץ ערב פסח, you say כל חמירא. At that moment, you are mevatel all chametz, chametz that you found, chametz that you didn't find. This year, we can't do that. We can't say כל חמירא בשעת we're burning the chametz, because How could you be mevatel, nullify all the chametz, to me it's like dust, when then you plan to eat a geshmaka shtikel cake, and you're still going to eat it? So we have to remember that כל חמירא has to be said Shabbos. And we have to make sure to remember, because when we burn the chametz and we say כל חמירא, we always remember, because you know you burn the chametz, you have your siddur, you say כל חמירא, you say the yehi ratzon that's there. But here, there's nothing that's going to remind you to say כל חמירא. So Shabbos before the time, Shabbos we're allowed to eat chametz, I think it comes out, you have to check exactly the minutes, I think till a quarter to 11:00, and you have to that's till and then you should stop eating. The bitul, the כל חמירא has to be said after that anytime before a quarter to 12:00, because you cannot be מבטל חמץ after the זמן האיסור, after the time of the prohibition of eating chametz or owning chametz comes, you can't be mevatel, it doesn't work. And since by the time like a quarter to 12:00 about, is from that moment on on Erev Pesach you are not allowed to have chametz anymore, so you have to be mevatel the chametz. So you have to remember, make yourself a sign, put up a sign, tell your wife to remind you that you have to say, anybody who has chametz has to say כל חמירא on Shabbos Erev Pesach. So this is בנוגע getting rid of the chametz not to be עובר בל יראה ובל ימצא. In the If you check for chametz in your car and the office, is that under the same bracha? Same bracha. You should try to do it at the same time. Will you go to your car and go to the office at night? Yeah, if you can. If you can. If you can't go at night, then do it the next morning, without a bracha, with a candle. With a candle? With a candle, with a candle, even in the morning. Yes. Yes. Can you do a car with a flashlight? Also not. You're outside with the wind, you blow out the torch. Have a match there and hold it, and when it blows out, you put another one, like this. You say כל חמירא on Shabbos in shul you have to do it before Not in shul. No, you do it at home after the meal. After the meal? Sure, you can't say it before the meal because you still plan to eat chametz. Now there's one more thing that we do nowadays, meaning the last few hundred years only, another form of getting rid of the chametz, that is מכירת חמץ, selling the chametz. And that everyone knows, you sell you you give the you come to the Rav and you sign a document that you're making him a שליח, you're not selling the chametz to him, you're signing a document that you give the Rav rights to sell the chametz for you. And the sale will also take place today, on Friday, not on Erev Pesach, Friday. The only thing is, we make up with the goy that the sale should not be חל, what should how would you say, not be valid, should not take effect till Shabbos. Because how could you sell all the chametz and then you will still be using chametz? There is a comp- diff- a dispute between rabbanim if on Shabbos you have chametz and you want to put chametz on Shabbos, chametz or חמצדיקע כלים into the closet which is sold to the goy, can you do it? Like this what we do is anything that's חמצדיק that we want to sell, we put into the closet. No ways, and the sale takes place when it's finished. This year, when the sale takes place, you'll still be using things. So after let's say you finish using a certain dish, you want to put it in, so you could put it into the closet even though the goy got his document already. Why? Because the goy knows that it's not going to take effect till Shabbos. What happens after Shabbos starts, can you do that? Since the sale took effect already, so whatever is there he bought, now so some say you still could because you make a it's self-understood that this includes everything that will go in. So if you have to, you could put it in later also. Would that have to be sealed anyway? What? Would that have to be sealed anyway? Because Pesach is... can't seal Not Pesach yet. No, to seal it, you well, you could tie it with a with you don't tie it with a knot, you could tie it with a with a bow. If you put a string around it, you don't have to seal it in a way that it can't be opened. All Knots that you can't open it? Yeah, but you could do that on Shabbos. Let's say there is a door with knobs, so you should tie it. You could tie it on Shabbos with a bow. Doesn't have to be tied with a knot. Sunday is always Pesach. Can you put it inside? No. Can't put it in. If it's chametz... If it's real chametz, you've got to burn it. The truth is, see, the truth is, if it's it's a very hard decision to make because we write in the שטר nowadays that we sell everything. So certain things that we put away, but then we add בכל מקום שהוא, that any chametz that's found anywhere. So באמת, any chametz that's anywhere is really the goy's, so you could put away, but real chametz if you find, I wouldn't dare I would I would burn it. What if the goy comes? That's a she'eilah I'm saying. It's a big she'eilah. Always we have this she'eilah, how you could do it, but it's it's questionable. Anyway, בנוגע, since we're talking about being on Friday and Shabbos this year, so since Shabbos you can't burn chametz, so we have to make sure before Shabbos that for the meals we shouldn't do anything that should make problems with us having chametz. Now really, על פי דין, you could eat a meal with all kinds of chametz, with kugel, with לאקשן קוגל, with all, but it's going to make a lot of problems. So we have to try, so the most practical way to do it is to eat a פסחדיקע meal, Friday night and Shabbos morning to be a פסחדיקע meal and You have to have challah, get little חלהלעך, little rolls, for each person one roll for the meal, exactly how much you need. Eat it someplace outside, make kiddush, eat לחם, wash, eat it someplace outside or on the side, and then come in and finish the whole meal on the פסחדיקע dishes. Well, there are שאלות, you have to see the place where you eat, so you have to work it out in a way that you're able to. Or at least eat it over a piece of paper and just the crumbs, and then just close it up. And what do you do with the crumbs? To flush it down the toilet. And then say כל חמירא. You can say in the bathroom? Chas v'shalom! You can say in the bathroom? הא? Oh, you could lock the crumbs up if it's before Yeah, but we try not to do anything on Shabbos as to lock it up. יהי רצון can say before. יהי רצון is for burning. יהי רצון I didn't see it, but I imagine the יהי רצון you say when you burn the chametz. Yeah. 'Cause יהי רצון is the burning. You talk יהי רצון, just like I'm burning the chametz, Hashem should burn the קליפות. But the כל חמירא you say on Shabbos. I know that once they wrote the צא״ח in New York gave out a brochure on a קביעות like this, and they wrote that you should eat a פסחדיקע meal, and you should only eat to challah, this and that, and they gave it into the Rebbe. The Rebbe used to check over all the things. So the Rebbe on this brochure, the Rebbe added, \"ומה עם הקוגל?\" Meaning only Pesach, and what, they're not going to eat kugel, and how could you In other words, how could you write a halacha that you can't In halacha you could eat the best חמצדיקע meal! But we're just talking practically speaking, if you're able to make a little kugel this size, and the dishes will be thrown away and whatever, if you can do it, by all means! But I wouldn't take a risk, I wouldn't take a chance. There's another thing when we think about this is בנוגע the garbage. That if you have chametz in your garbage cans, you have to get rid of it, you can't have it in your רשות. So one of the things is to take the garbage out into the public domain which is not your own private רשות. If it's your garbage can, it's your chametz. So you should get rid of it. So Friday before Shabbos, first of all some people try b'klal to separate a few days before Pesach they have two garbages, and one you put in the chometzdike things, one in the pesachdike. So the pesachdike you don't worry about, the chometzdike takeh, טאקע, you worry. But I don't know when they pick up the garbage this year. This year is b'klal it's hard because always when you have to stop eating chametz in the morning, if they pick up the garbage that morning you're finished. But this time even if they pick it up Friday, you still have a whole day Friday that you're still going to possibly be using chametz, so you have to be very careful. What you could do is people who carry with the eruv could take it out from their reshut and put it in front. B'emet you could, in a din you could put it in the front part of the house, which is belongs to the city, it's not yours. You're responsible to maintain the grass and things like that, but it's not yours. On the other side of the sidewalk, so maybe you could put it there. Better is you put it mamash in a real public place. But better is if you're careful you shouldn't have the garbage, you should not have chometzdike garbage, everything should be taken away before Shabbos. Anyway, this is בנוגע all בנוגע the inyan of of בל יראה ובל ימצא, בנוגע not owning chametz, how to make sure not owning. בנוגע to eating chametz, so we said that we have to be very careful in what we eat. That's why many people have a custom on Pesach that they don't eat. Nowadays this, I I could, I'd use probably the word unfortunately, but nowadays it's less and less kept. But there's still thousands and tens of thousands of Yidden that keep this minhag, not to eat anything that's processed out of the house. Unless you must, like matzah, you can't each one bake his own matzah, you can't wine, how many people could sit in their house and make wine? So these things, like the matzah and the wine, things which are are are a must, so you have to. But other things, I'm not saying it's in halacha. In halacha, al pi din, if it has a hechsher, and it has a reliable hechsher obviously, there is no problem, you could eat! If you rely on it there's no But we're talking about the chumra of Pesach, that there used to be a minhag and it's still by many people a minhag, that you don't eat in someone else's house on Pesach. I'm not talking about a person who, you know, eats out because, you know, he's single or things like that, he goes, but I'm talking about a person who's So, not to eat in someone else's house. I actually saw this morning, I don't know where I saw this, even from the Chafetz Chaim, that Chafetz Chaim was very generous and everyone knew his hachnasat orchim was But someone who came to visit him, one of the gedolim came to visit him on Pesach at his house, he didn't even offer him a cup of tea or a cup of hot water. Didn't even offer him! Because on Pesach we don't out of the house, which is done in a public company like, and you never know what happens, and question is what could happen because we don't want that knife that cut the peel and touched the peel should be used for other. Ay, but how are they eating the apple? Well, we have no choice. And we shouldn't go that far not to eat apples, because not to eat any food, you have to eat food. But at least minimize in having this transfer to other things. And there are certain foods which are accepted by Yidden that we don't eat. And different communities have different things. There were communities that did not eat fish on Pesach. In Romania they would not eat fish on Pesach. Why would they not eat fish? Because the fish, I guess that around their area there was no fresh fish, and they used to bring it from other places. And in order to keep it fresh, they used to soak it or schmear it or something with alcohol. So it's mamash chametz! So they didn't eat. So still today there are some communities that are descendants from Romanian descent don't eat fish. Even though the reason doesn't apply now. But it falls under the category of אל תטוש תורת אמך. For instance, garlic. Garlic is something that by many communities don't eat. The truth is we saw two years ago, I saw two years ago they came out with this, there was a letter or something that they found from the Rabbi Rashab that he said that he doesn't understand and you could eat garlic. So because of that some people said, \"Oh, in that case you can eat garlic.\" And garlic by a baal habayit without garlic it's a mamash kaparah, so and still there are still many people that since that continues, that's how my mamme, my bubbe, my alte bubbe didn't eat garlic, we don't eat garlic. What's the reason not eating garlic? How is garlic chametz? Garlic is not chametz. The reason is because those days the goyim who would sell the garlic, the goy, the farmers would dry the garlic over their ovens while sometimes they bake bread! So the steam would go up, so they stopped eating garlic. So because of that there are still so, for instance in my house we don't allow, no garlic. Even after I saw what the Rabbi Rashab writes, because the Rabbi Rashab Also milchigs. There are many people who do not eat milchigs on Pesach. Why did not, what's wrong with eating milchigs? Milchigs is chametz? Now, one of the she'eilot was that if you feed the cows chametz, there were some that hold that if you fed the cows chametz, the milk you couldn't drink. But that doesn't apply nowadays at all, because that's only if you fed them chametz on Pesach! But if you fed them chametz before Pesach, no problem! And now they stop feeding them chametz a while before Pesach, and the milk that we have, that we get, doesn't come from the the the cows that ate chametz! But still, there was another reason why they didn't eat milchigs, that's another side reason, because they didn't, couldn't afford two sets of dishes for Pesach! Extra milchigs, so they didn't. But still, if that's what they did, so many people don't eat milchigs on Pesach. Now, the Rebbe did, the Rebbe used to drink milk on Pesach, and they even say that the Rebbe used to eat cheese on Pesach, cottage cheese on Pesach, with the proper hechsher, good, and still many, many chasidim not. Sugar, we know that the Rebbe did not eat sugar on Pesach. And there are other sefarim that also write not to eat sugar on Pesach. The Rebbe once said, when someone told him that the bachurim don't eat sugar on Pesach in the yeshivah, the Rebbe said, \"Why not? I don't know why shouldn't they eat sugar.\" But the Rebbe himself did not eat. They even tell a story, I mean these stories I don't take responsibility 100% that these stories are true, but these are stories that are told, that there was once a chasid who had a sugar factory, and he came to the Rabbi Rashab, and he says, \"Rebbe, I know you don't eat sugar because you don't know what it is, it's processed out of the house. I personally will take care of,\" whatever it is, 20 lb of sugar, \"my own, from the beginning to the end, my own hands. I will make sure,\" till those days they didn't they used to have mainly the cube sugar, \"till it's turned into cube, I will make sure myself and I will take care of it.\" The Rebbe didn't say anything to him. Came a little while later before Pesach, he comes to the Rebbe with a bag of sugar. And he says, \"Rebbe, this is sugar shemurah sugar, the top, and here it is, will the Rebbe use it?\" The Rebbe opened up the bag, took out a cube, and looked at it, and he broke it open, and there was a wheat inside. Now, it doesn't mean that the people have to follow it. All I'm saying is if a person does follow, he's not meshuga. Other things people can make meshugatan, these are things that

Now, another part of the being careful with kashrut on Pesach is the dishes, obviously. Just like by tereifah food, a dish that was used for treif cannot be used for kasher, so Pesach, chametz is treif! So all the dishes that we have that are used, pots and pans and silverware that is used for chametz, cannot be used for Pesach. So what do we do? Okay, you have new dishes, fine. But then there is, just like you could kasher from kasher to treif, you could kasher from chametz to Pesach. So let's go just a little bit into the halachot of kashering, and then we'll go a little bit into the into the practical parts, like the kitchen and the The kashering, there are basically two ways, basically two ways of kashering different things. There is kashering through hagalah, which is through hot water, boiling water, and there is kashering through libun, through fire. And the general rule is כבולעו כך פולטו. The general rule is that depending how it absorbed the treif, or in our case, how it absorbed the chametz, that's the way to get rid of the chametz. Anything that absorbed chametz through hot water, through liquid, to kasher it is through liquid. Let's say a pot, a chametzdik pot. How is a How is this pot chametzdik? You cooked noodles in it. Noodles is chametz gamur, it's mamash like bread. So this absorbed hot chametz. How was it absorbed? Through hot water. So the way to kasher this pot would be through hot water. And hot water means boiling. So what you would do Let's take an example of a small pot. You would have to boil up a pot of water, a Pesachdik pot of water. And by the way, before you kasher through water you have to not use it for 24 hours, should not be a בן יומו, and then you would dip it in to this boiling water and just take it out and rinse it off with cold water, and then this becomes Pesachdik. A pot that you cannot put in, a big pot, so you fill it itself up with hot water, but you have to have it overflow. The problem is that the tip, you can't fill it up all the way till the top because it overflows. So what could you you'd think you could do is that when you start boiling it starts boiling, throw something in. When you throw something in, it'll overflow. But if you throw something in that's cold, it'll cool off the water and it won't be really boiling. So the way to do it is, if you could, is to heat up a stone and throw in a hot stone, so it will not cool off the water, and the water will overflow, and that's how it'll be kasher from all sides. The Rabbi Rashab, when it came to Pesach in those days every they were poor they, so it's certain כלים that they kasher't. And the Rabbi Rashab would do it himself, he wouldn't trust anybody. And when the Rabbi Rashab was in Rostov, they lived on a second floor. Under them there was a goy, a terrible goy, he would make him problems. So once before Pesach they were kashering, and the Rabbi Rashab was pouring water, cause we'll get into next a second there's another way of water sometimes with pouring water, and there was a כלי that he was on the floor and he was pouring water, and he poured a lot of water. And the way that the the floors were, the ceilings, you pour a lot of water, it would go into the bottom. So the Rebbetzin said saying, \"Hey, וואס טוסטו? מע דארף מורא האבן פאר דער אונטערשטן!\" So the Rabbi said, \"נאך מער מורא פאר דער אויבערשטן!\" מורא האבן פאר דער אונטערשטן means you have to be afraid of the one below. So he said, \"No, you have to be afraid of דער אויבערשטער! You have to be afraid of the one above.\" So he would pour So, but doing it with hot water is, you kasher. If something absorbed chametz with a עירוי כלי ראשון, meaning not by a כלי כלי ראשון means when it's a pot that was boiled up itself by the water. What happens when you take a pot of water and you pour it into a second כלי? That's called a כלי שני. Now, anything that absorbed chametz through a כלי שני, so you could kasher it through that's a עירוי כלי שני, cause עירוי means the pouring of a כלי שני. So if you have a כלי that, let's say, a plate, not earthenware, cause earthenware you can't kasher, but let's say a metal plate. A metal plate became חמצדיק through עירוי כלי ראשון, through pouring of something that comes out of כלי ראשון, so you could kasher that כלי by pouring hot water from a כלי ראשון. Anything that became chametzdik through a כלי שני, so you could kasher it by putting it into a כלי שני, which means כלי שני means the second level, from the water that's taken from the kettle poured into another כלי, that's a כלי שני. I'll give an example of things that you could kasher, you should kasher in a כלי שני. Some say you should do it in a כלי ראשון, but a כלי שני would be good enough. The rings, the women who wear rings, these rings are 100% chametzdik because you wear them while you're washing dishes and while with hot water. Now, usually, I would say it's not that hot like a כלי ראשון ממש, because you put your If If it is, if you think it is, you have to kasher the rings in order So first of all, you have to not wear it for 24 hours before you're going to kasher it. Has to be clean Because when you kasher a כלי, any כלי, it has to be clean without any little, little dirt. If it has dirt, you can't kasher it. If it has rust, you got to rub it off. Discoloration doesn't matter, but if it has dirt, you can't kasher it. So you got to clean the ring, and then kasher it, and then dip it into a pot of water. Dentures, you got to kasher it. This year it's a little problem. What are you going to do? You're going to eat chametz? You're going to eat chametz with the dentures Shabbos? So, the truth is, the best thing is to avoid eating chametz. Maybe the little bit of chametz that you can eat כזית, maybe take out your teeth. I don't know if I'm talking to anybody here, but if anybody does have false teeth, maybe take out your teeth when you eat. Clean it before before Shabbos, kasher it before Shabbos. Don't, I don't think you should put it in the כלי ראשון because it might get ruined, but in a כלי שני probably won't get ruined, and kasher it, and don't use it for any chametz afterwards. People who have braces have have a problem. So you got to make sure, takeh, the same thing, be very careful because it gets stuck. You got to clean We got to clean our teeth anyway after we eat chametz, because it becomes a זמן איסור. But it gets stuck there, and it's a problem, so you got to make sure to be careful. Huh? So you clean it even not with toothpaste, you take just with a brush and clean it, and rinse it with water, and do Yeah, yeah, you have to do your best to clean it. Even If it doesn't bleed. If You have to make sure Yeah, you could use a brush without toothpaste. But if you know your teeth will bleed from it, then you can't do it. Good. So then you'll throw them out. That's exactly what we want. Just in case there are crumbs, you'll get them out. And then rinse the brush, and yeah, you'll put it on the chametzdik thing, and just put it away. Just throw it away, yeah. Okay, we'll get to that in a minute. So when it comes to כלים... But then it will become chametzdik. Okay. I think we're going very slow. I planned to Yeah. I said, and most of the food you're going to eat Pesachdik anyway, it seems like. The only problem is that challah, that little brekele that we're going to eat. Try to eat it whoever is going to do it, without teeth. Yeah, or the... Oh, you can't tell them. So, you got to just say you got to be very careful, and that you eat maybe little pieces and make sure to chew it slowly. It shouldn't go into the It Okay, it's not hot, so it's not such a terrible thing, but to make sure it doesn't go into the holes. And afterwards, you got to take it out and clean it again very carefully. It's not I see. What, before? No, on Shabbos you can't do it. You can't do it on Shabbos. You just You got to just rinse it with cold water on Shabbos. But you can't kasher it. You could just clean it with warm water. That you could. Yeah, that you could, that you could, you should, yeah. Okay, now those things that became chometzdik through heat without liquids, you have to kasher with a torch. For instance, the oven, or let's use an example which I don't advise anybody to kasher this, but cookie sheets. So the cookie sheets became chometzdik. How? Because you put cookies on It's not through liquid. It's chametz touched it and it absorbed because it was hot. So the cookie sheets, if you'd want If, in theory, you'd want to kasher it, you'd have to go with a torch. And a torch means you have to wait, every piece has to get red-hot. The oven The oven, you have to If you want to kasher your oven, you have to kasher it with a torch. The nes is, the maalah is that nowadays many people, most of us have self-cleaning ovens. And self-cleaning oven is like libun. So you put on, you clean it up, you put on this self oven on a complete cycle, and that is kasher. The only thing is, there are parts where the heat of the self-cleaning oven doesn't reach, like the corners and where it where where the door meets. So there, you have to make sure to cover. So the door, for instance, you should afterwards cover with a thick layer of silver foil, or so it'll go under the door, and it'll go to the sides. So wherever the door closes, make sure the door is able to close, but the door closes, it'll be covered completely, because otherwise, the heat of the kashering of the self-cleaning doesn't go there. This is an עצה בכלל, if you have other things that you want to kasher while you're kasher you put on the self-cleaning, you could put some pots in, and then the pots will get kashered. If it won't get ruined, I don't know, but it'll get It'll get kashered through libun. See, anything that needs hagalah with hot water, if you use fire or heat, is good enough. Anything that needs to be kashered with heat, you can't kasher with hot water, because the heat, the fire, is a higher level. So let's say a pot that you want to kasher with with hagalah, with hot water, you could put it into the oven. Now, concerning the countertops or the sink, so the countertop depends what the countertop is made of. There are certain materials that cannot be kashered. Plastic we do not kasher for Pesach. Throughout the year for treif we do. Glass we do not kasher for Pesach. But stone, you could kasher. Wood, we could kasher. Rubber, we could kasher. So if you have a countertop that's made of of let's say of stone, you could kasher it. How would you kasher it? You would pour hot water from a kettle, let's say. The problem is that you need a כלי ראשון. You need the heat of water of a כלי ראשון, the first כלי that comes off the fire. When you pour water from the kettle onto the countertop, you already when the water reached it, it's not a כלי ראשון. It's called עירוי כלי ראשון. It's coming from a כלי ראשון to a כלי שני. So what do you do to make it a כלי ראשון? So other things you'll just take it and put it on the fire. This you can't put on the fire. So you have a hot iron, and as you pour the hot water, you go over with the hot iron. What it'll do is the water cools off a little bit, but a hot iron will make it start bubbling again. You go through the whole thing. If it's formica, which is plastic, you cannot kasher. So what do you do? So some people, what they do is they kasher it anyway, because there are opinions that you could. We don't follow it. Just, but then you have to have it covered. Now covered means really covered. Covered is not enough just to put down a napkin or put on a a paper towel or even put on a layer of silver foil, because it tears and it's it's very thin unless you have very thick, it's almost like a blech. But otherwise to put down boards, put on a piece of linoleum, put on a piece of of wood, you could buy wood, put that down and that's the way to keep Hard plastic? Hard plastic, nu, hard plastic is fine. A hard piece of plastic is fine. The sink itself: now how are you going to kasher the sink? Well, it depends. If the sink is made of porcelain, you can't kasher it. Porcelain can't be kashered. If the sink is made of metal, steel or whatever, you could kasher it. But how would you kasher it? Now you have to kasher it with hot water with a כלי ראשון. How are you going to make a כלי ראשון on the sink? On the sink, you can't take the sink and boil up water in the sink and put it over the fire. So what you're going to do is take hot water and pour over the sink. So already it's not a כלי ראשון, and you need a כלי ראשון. Now someone might ask: why do you need a כלי ראשון? Why do you need the first level when it never got chametzdik from the first level? The reason is because there's a דין, many opinions hold like that, and we are machmir, that a דבר גוש, which means if it's a solid which comes off the fire, even when it falls, it still keeps the level of כלי ראשון. So we're very much afraid that a hot piece of chametz, a piece, let's say, the best example, a kugel, a lokshen kugel which is chametz, came out of the oven, and maybe a piece fell onto the sink. So now that became chametzdik through a כלי ראשון. So you have to kasher, 'cause how do you make a כלי ראשון there? So in a flat surface, there's no problem. We do the same thing as we said before. On the bottom of the sink, you could take, pour hot water, go over with the iron. But what do you do with the walls? The walls, you can't pour hot water and go over, the water falls. So there is a substitute for a הגעלה, kashering of a כלי ראשון, and that is called a ליבון קל. If you go through with the fire, with a torch, but not like the torch like we said before that it gets red hot. That's real ליבון. ליבון קל means you go through with the torch that when each piece gets hot enough, some are machmir hot enough that if you touch a piece of napkin to it, it will start burning. The other, some, and it seems like the Alter Rebbe is meikil, if it gets hot enough that on the other side, if you would touch touch it, it'll be יד סולדת, it'll be about 110°, which is very easy to do. So you would go over with the torch on the walls, and you could go over on the bottom also. But you have to be careful, what about in the middle? The best and the easiest thing is to put an insert. So what you would do is, tell you what I do in my house: I pour hot boiling water over it, which is an עירוי כלי ראשון, which probably would be good enough, but we're afraid maybe not, so I don't rely on it, I pour hot water. Then I line the whole sink with silver foil, and then I put an insert. You have to make sure to make the hole, let the water out on the bottom, and to pour pour that hot water down the the the drain. Also to the drain, sometimes they even try, it's very to go with a torch a little bit there, but to get that to unstick. Bichlal it's not advisable to go with a torch bichlal on a sink, because on the other side of the sink you have this cement, and if you go through with a torch, it'll crack. So it's not advisable. So this is the best way to do it. So you cover it and you put the the insert in. The faucet: you should try to get a new piece, the end piece, you should get a new piece, a Pesachdike piece. The rest, you pour hot water over it. If you could throw some water inside, just so to go inside also a little bit, and then you cover it with silver foil. The stove, the stovetop. So, if it's electric, so then the electric coils kasher themselves, you just put it on and it gets red hot. All other parts, you have to be very careful because sometimes you put something down, so the best thing is to you have you have a blech there or you have something there in all these other pieces. And the walls around the stove, and around the sink, and under the cabinets, if there is a place where you might put something hot, you should put silver foil. The hood that's over the for the exhaust, you should put silver foil. Why? Because the heat goes up, and the chametzdike steam goes up, and sometimes you could even see some dirt there, and then on Pesach the steam goes up and it mixes with it. So, you have to cover it, also. That's why when you walk into a Yiddishe home on Pesach, it looks like you're in a spaceship. The whole kitchen is silver foil from all sides, and it's it's it's Somebody Where did I get that expression? Someone came in to my house and said, \"What is this, a spaceship?\" So, הנוגע if there's any questions in this line. A becher? Yes. If it's if there's no grooves there, and you could clean it, it's clean 100%. If there are grooves where you can't clean, then something you can't kasher, but otherwise, if it's smooth, you could kasher it. There's no problem. No, no, I mean outside. Even any place in the cup. Oh, they have these these designs, and if there's something gets dirt gets inside, you can't kasher it. Well, if you could that's a scratch usually is not so big. No, no. With hot water. You just put it into a pot of hot water. Put it in a pot of hot water. But the pot that you use for kashering should be If you want to use it for Pesach, you have to kasher it itself afterwards. If you use a pot for kashering, and that's a Pesachdike pot which you plan to use for cooking later, you have to kasher that pot. Huh? A chametzdike? No, you should use a Pesachdike, but usually people have a kashering pot. That's the kashering pot that they always use, and that's they never use for anything else. It's a sevara that you could kasher with steam. L'maaseh, I can just tell you the story that I know, that years ago, used to live in Cleveland, and the Rebbe spoke to my father a few times that he should make sure that he should have חלב ישראל there. And they had a problem, one of the problems of making חלב ישראל is kashering the dairy, the equipment, the pasteurization machine, because it couldn't get Now machines are stronger; they couldn't get up to 212, and the Rebbe wanted that it should be 212. So, on yechidus, first of all, the Rebbe asked my father what's doing, so he said he can't get it up so high. So, the Rebbe looked at him and said, \"Nu, okay, if it's not 212, it's good, as long as it's 211.\" So, he looked, he said, \"It can't be.\" \"Nu, 210.\" That's as far as the Rebbe went, not more. But then he asked, \"What about kashering with steam?\" He asked the Rebbe. The answer the Rebbe gave him was not to do it. He said because it's not clear. And if you'll do it there, the Rebbe said a lashon, \"אז יעדער בעל הבית ביי זיך אין שטוב וועט אָנהייבן כשר'ן מיט steam.\" Every baal habayit in their own house will start kashering with steam, and they shouldn't do it, and you shouldn't do it. So, kashering with steam is not Even though there are sevarot it should be because it's it's liquid, damp, and it's hotter even than 212, so what could be the problem? But it's a it's a whole discussion. Kashering a microwave is The way to kasher is basically with steam, if you want to kasher. Some people say not to kasher a microwave for Pesach. So, you would think better not to kasher, but if you do have to kasher it, the way to do is clean it up, take out the glass plate, whatever it's called, and that should be exchanged. Put in a glass of water and heat it up, put it on, and wait till it steams up, and let it steam up longer than the microwave was ever used for chametz. And that's the way to kasher a microwave if you have to kasher it, if you You wanted to say something? No. Okay. See, Teflon we don't kasher. There is a whole list, and I don't even remember it by heart, so many new materials, old materials. And in Rabbi Blumenkrantz's book, you'll find all these details if you need pashut exactly which materials you could kasher, which not. There's so many new materials that But certain things we know for sure. Plastic, anything which in the family of plastic we don't kasher. Glass, we don't kasher, even though during the year we do kasher glass, but for Pesach we don't kasher glass. The Rema says not to kasher glass. The Sefardim do, the Sefardim actually hold that you don't even have to kasher it, doesn't even come doesn't absorb, but the Rema, for which Ashkenazim follow the Rema, that we don't kasher glass for Pesach. He said you shouldn't kasher glass for Pesach. There's even a story with the Alter Rebbe, the famous story that the Alter Rebbe, by the Seder, he didn't have any glass, so he relied on the heter and he kasher'd his chametzdike glass, and when it came to the Seder, the Mezeritcher Maggid would not start the Seder. And he says, \"I smell chametz, and he asked one of his תלמידים, ר' Mendel, to go around, and he went from תלמיד to תלמיד to תלמיד, smelling, and he came to the Alter Rebbe, who sat at the end because he was the youngest, and he said, \"Aha, this is the culprit, culprit.\" What did he... he admitted to him. So the אלטער, so the Maggid asked, \"So what is this?\" So he told him the emet, that it's a glass that he kasher'd. So the Maggid says, \"Now I understand. The Rema is standing next to me, and he's not letting me start the Seder, and he's saying there's somebody here that's not listening to me.\" From here you see that the Rema couldn't st... bothered the Alter Rebbe. So the Maggid called him over, and he said, \"Sit down next to me,\" and he gave him one of his own bechers, and he said, \"Put away your glass,\" and he started the Seder. But we don't kasher glass for Pesach. But there are certain things we know, we don't kasher plastic for Pesach, and any... but other things I think it's kedai just to look into the list and to see what.

Okay, do you... maybe we should now a little bit go into to the Seder, and then we'll see, maybe the third part we won't be able to do. Okay, the Seder is like this. We all know how to do the Seder, but it's always good to review. So I brought the Haggadah here. The first thing is when we come home, we make the ke'arah. Some people have a minhag to make the ke'arah during the day. I don't think this year anyway, because of Shabbos, but during other times, some people make a ke'arah before they go to shul. We don't. Come home from shul, the first thing you make the ke'arah. The way we make the ke'arah is like this. There are different minhagim in different places, that's why it's noge'a to know what our minhag is. Our minhag is like this, we have a plate. The word קערה means a plate. We have a plate, we put down the plate. On top of the plate, we put down three matzot. In between each matzah, there should be a separation. Now, some people have the מצה טאשן they call it, which automatically has a place for a separation, everything's fine. But I'm just repeating the seder the way I saw by the Rebbe, because I happened to be by the seder by the Rebbe many, many, quite a few times, and this... so there was by the Rebbe there was no plate. The Rebbe had a silver tray. All other people that sat around the table by the Rebbe did not have a plate. But the Rebbe writes that only in the seder where the Rebbe sits, but otherwise you should have a plate. So we have a plate, and then we have the three matzot. On top of the three matzot, there's a cover. Whether it's a מצה טאש that covers on top, or if not, let's say the way I would do it, you put in between the matzot you put napkins, and on top, you put a cloth, a napkin, a cloth napkin on top of the matzah, the top matzah. And on top of that, we put the different מינים. What we do is we put on top of this קערה the מינים that we are going to eat by the seder. Many people just put a little bit just as a זכר. They put a little bit of chrein there, just as a זכר, but that's not what they're going to use. When they come to eat, they will take others. We put what we are going to eat, this is what is what's on top of the plate. And every bar mitzvah, minhag Chabad is that every bar mitzvah bachur had his own קערה. Some people don't, Chabad does. And and the seder is, and I remember the Rebbe when you I once I was there when the Rebbe made a קערה, like this it wasn't easy to get there, because you had to finish your own seder before you got there, but once I finished the seder so fast that I got there before the Rebbe even came in. When the Rebbe came in, I saw him making the קערה. He looked into the in this in the Haggadah, he opened the Haggadah, and in the Haggadah it says what to do. So he looked into the Haggadah, and as he was looking, he did what it says there. So he put the three matzot down, then he put on the right side on top the zeroa, zeroa which we use a neck of a chicken, we don't use some people use a wing, we use a neck of a chicken, we take off the meat as much as possible, a boiled neck. Now, lately I've seen that some write that I didn't see by the Rebbe that it should be burnt. I don't think so, but some say they did, so I can't say for sure. I didn't see it. To me, it looked not cooked. I don't know, but some people say that they they think that the Rebbe by the Rebbe it was, I cannot... I'm just telling what I saw. So you put the זרוע, then you put the egg on the other side, obviously not obviously, but also it's not peeled, we put it down with the shell. And in middle, then we put down the maror, like a סגול, the maror we put down is the lettuce and the horseradish. And the Rebbe would put a lot, a lot of lettuce and the horse... in other words, we put a whole kezayit, because what we're going to eat later, it comes from this part. And then you put under the זרוע we put on the right side the charoset, a little bit of charoset, and on the left side, the karpas. The Rebbe would use an onion for karpas, not a potato. And then, in between the two, on the bottom, is another time maror, this is called חזרת, would be again, same thing, lettuce with the chrein, with the horseradish. And the Rebbe would put it down, and it would stay on top. It's sometimes very hard to do this, because the egg rolls off. So you could break it. I think the Rebbe tried Have to break it, but there, no choice. You just that that's you have to do it, there's no The The charoset was dry, and nuts, and you should mix wine in. But the wine was mixed in later when it came to eat the charoset, that's when they mix the wine in. Pears, I don't know, I don't know if the Rebbe's had pears and it says it should be apples and pears. In Russia they didn't have any pears to mix, so in my house we don't put in pears. In Mike Baron's never had pears there. But that doesn't mean you shouldn't, I mean it just Also you have to be careful the lettuce usually is wet, and because it's wet it could get the matzah wet, so you have to make sure to dry it. Which as while we're at this point, let's mention the how careful we are with shruyah, with matzah getting wet. We're very careful of matzah getting wet, to the extreme, to the crazy extreme. We never have matzah uncovered on Pesach, it's always covered, just in case some water would spritz on it. Before you take a cup to use, you always check if there are no crumbs there. The Rebbe said that once the Rebbe Rashab certain years would not use a fork בכלל, only use a spoon. Sometimes he would sit with a towel over his shoulder, and after every time he put the spoon into his mouth he would wipe it, just in case it gets some of the some of the matzah in his mouth. So very, Chabad is very much careful with shruyah to the furthest extreme, and we have to we have to follow that. Okay, so after you put down the the the קערה, that's when you fill up the כוסות. And after you fill up the כוס, the מנהג is that before each thing that we do, we say the name of the of the סימן. Like before this, you would say Kadesh. When you have little children, you have the children to explain what Kadesh is and they would say, אז דער טאטע קומט אהיים פון שול, מאכט ער קידוש. And you have to say it like that, we make the children say it, because you can say Kadesh, we make kiddush, no? Kadesh, there is a Yiddishe way to say it, אז דער טאטע קומט אהיים פון שול, מאכט ער קידוש, to say Tatte comes home from shul, you make kiddush. Now this time we have to make kiddush it's יקנה״ז, since it's מוצאי שבת it's יקנה״ז. So it's here in the Siddur you have yayin, kiddush, ner, make the hagafen then the kiddush. No, the candles that is standing on the table are the candles that you look at when you say בורא מאורי האש. No. No, no. No. Not not not Yom Tov candles. After Kadesh you go to Urchatz, you wash your hands and you don't make a berachah. And you wash your hands the same way you wash your hands for regular meal. With the full way, with well with I mean the Chabad is you wash three times on each hand and we wash with the towel, the same way, we just don't make a berachah. And don't forget, don't make a berachah! Because if you make a berachah, you cause a lot of problems. You might have to eat the matzah right away. We did before and do it, because sometimes out of habit you wash your hands and you just khap arayn and make a berachah. Huh? I don't know if you're allowed to talk. Between this and karpas, because it's, there's two things between washing the hands and eating the food that you washed for, so it's a hefsek. So it, see always when you make a berachah it's a problem if you talk you have to wash again, because you are Here, not, because there's no problem of berachah, but still you shouldn't talk. Still you shouldn't talk. But מעין הענין maybe, if you need the karpas you could say. Anyway, then you take karpas, you take the off this the plate, off the קערה you take off the onion or a potato or whatever it is, and you dip it into zalts vaser. And we, you should remember, to make the salt water, this year it's better to make it Friday. Dip it in three times. We dip it in three times, and then we make the berachah. And we make sure not to eat a kezayit, and we make sure to have in mind that the ברכה בורא פרי האדמה also goes on the maror that we're going to eat later on. Afterwards, you go to Yachatz. Yachatz you break the middle matzah. Now, to break the middle matzah is a big problem, because the minhag is that we should try to break it while it's under, inside. How you do that? You just go like that, everything, the whole קערה falls apart. It's not simple. So you got to make sure to watch to be careful, and break, the מנהג Chabad again is to break the the bigger part goes to the afikoman, to break the afikoman into five pieces. I imagine it's an embarrassment if the if they Oh, it must be kabbalistic, but for sure. Huh? Who cares if the Who cares if there are crumbs? What? Who cares if there are crumbs? Huh? Why going to fly on top? Do it on the side. You could take it out and break it on the side. I guess it's pashut for some kind of bizayon for the matzah, you know, something you're not going to break it. I don't know what it is. So you have to try. If it doesn't work, I ain't mad at it. Sometimes it doesn't go. It's like thick matzah it's a geyt nisht. And then if you try very hard, you're going to have the whole קערה fly. So you have no choice, you take it out and you break it. There's nothing there's nothing you could do. It's not It's not worth the I haven't witnessed that happen. And what? Yeah, easier. So the bigger part goes for the afikoman, and that you put away, and the smaller part goes back. Okay. Then we go with Magid. So Magid, what we do is like this. Here it says in the Haggadah here that you should pick up the קערה, but we don't. What we do is it comes to Maggid, we uncover the matzah. So what the Rebbe would do, he would take the place, the corner where the egg was, he would bend over that cover and put the egg on top of that, so a little piece of the matzah would stick out. If you have a מצה טאש, you can't do that. No, you can't see the others. The top one blocks them. You have three, one on top of the other, so how can you see the rest? You just see the top matzah. But if you have a מצה טאש, like you have, how are you going to do that on that side? Sewn there. So I guess you would have to pull out the matzah a little bit under under it or something. So then, that's what you would do, and then you would say הא לחמא עניא. After הא לחמא עניא, here that's where we pour pour the second kos, second cup. So we pour the second cup, and then we ask the מה נשתנה. No, you would cover before מה נשתנה, before you pour the second cup, you would cover the matzah again. You cover the matzah, and you pour the second cup. And when it comes after מה נשתנה, then you uncover the matzah again. And you go on, you say the Seder till we come to והיא שעמדה. והיא שעמדה, you close the matzah. You cover the matzah? Yes. Together with the Kiddush. Havdalah is once one with the Kiddush. No, no, it's a whole of additional Havdalah there. Yeah, you have the whole thing in the Kiddush, yeah. When it comes to והיא שעמדה, you cover the the matzah again, and you pick up the cup, and you say והיא שעמדה holding the cup, then you put the cup down, and you cover the matzah again, and you continue. Let me just go fast here, we'll finish in a few moments, till we come to ביד חזקה and then you come to דם ואש ותמרות עשן. דם ואש ותמרות עשן, you pour out. So when you say that piece, you pour out three times דם ואש ותמרות עשן. Not like some people have a minhag that when it comes to these, or to the makot, they put their finger in, and they spritz. מנהג Chabad is that you pour out. There's no shiur how much you have to pour out. I know the kids, you know, the half a cup goes out, and. But you pour out a drop, each time you pour out a drop. By the Rebbe, they would take a broken plate and they would put it on the floor, and he would pour it on into the on the floor. I haven't seen other people do it, but what you do is you pour out. The floor, I haven't seen people do it. A broken plate, regular plate, broken. Pours it slowly, doesn't splash it, you can pour a good pour. And I didn't mention, and it doesn't say anywhere, every year I have a hard time saying this because people ask, where does it say that this is I just know from my from my house, my parents' house, and what I know from before, that every member of the family has a kos, even the babies. That you put on the table a cup for every member of the family. Those that sit there by the table have their own kos. But if you have babies in the crib, should also have. A shiur, a regular kos. And when it comes to these places to pour, and when you finish yours, you pour for them. So you pour by דם ואש ותמרות עשן, then you pour by the ten makot, and then you pour by דצ״ך עד״ש באח״ב. And then, after you finish pouring, you pour it all out in the sink or into the toilet or something, and you add wine to fill up the cup again because you have to have a full cup throughout the Haggadah. And then you go on with the Haggadah till you come to מצה זו שאנו אוכלים So there you hold the matzah. You hold it when you say מצה זו שאנו אוכלים, you hold the matzah. And the way that our minhag is that we hold the second and the third matzah with both hands, and you start holding by מצה זו שאנו אוכלים על שום מה, על שום, that's when you let go. And when you say מרור זה, we also hold the maror till the second על שום. Huh? You put your hand on it. On both, on the maror and on the charoset. Okay. Then we come till לפיכך. We come to לפיכך, we cover the matzah, we pick up the becher, we say לפיכך till הללויה, and we put it down. Not like it says in the Haggadah that we hold it till the end of the bracha. The Alter Rebbe writes that, but minhag, our מנהג למעשה is we put it down after this. After one chapter. Then we say the other two chapters, and when we come to ברוך, we pick it up again till ברוך אתה ה' גאל ישראל, and then we drink the cup. Okay. Then we go to wash. רחצה, you wash. Now, we said before that before everything you would say, before קדש, קידוש, you'd say קדש, before ורחץ, רחץ. Now that you're going to wash, how are you going to say מוציא מצה, because you can't talk. So the Rebbe would say it before he'd go wash. And then he would wash, and then when you come to make the matzah like this: you take the three matzot and you say המוציא. Then you let go of the bottom matzah and you say על אכילת מצה. And then what you do is you take out the middle matzah, which is half already, and you break from the top matzah a half, and you have to eat two kezayitim. Only the one that leading the seder, or the one has a kearah. Really you have to eat one kezayit here. So everyone, every member of the family, you give a kezayit. But yourself, who is taking from the kearah, you have to eat two kezayitim. Or those that have a קערה. No, not that. Anyone has a קערה. Because the reason is because the she'eilah is on which matzah should he eat. Should he eat the middle matzah, should he eat the top matzah? So we have to eat both. You have a The members of the family you have to give them other matzah. So it's good to give them a little bit from the matzah of the קערה, and the rest to make a kezayit. And women also have to eat a kezayit. In all the matzot of Pesach, women and men are exactly the same, so they have to eat a kezayit. They don't have to eat two, one. But a kezayit in our matzah is about a half a matzah. From the little bit? From whichever one, you just give them a small drop, because he can't take away from himself because he needs the whole thing for his kezayit, because it could be either one. But then you get When to give it is always a problem. When do you give it? You have You're going to make hamotzi, and then you're going to sit down and eat your matzah. You eat b'haseivah, it takes very long to eat your matzah. The while your wife and the children are going to sit and wait till they get. So what should you do? So what should you do? Maybe after you make your hamotzi before you eat, go and give them. So there'll be a hefsek by you. So the easiest way to do it: before you go wash, give each one a piece of matzah that they should have for the kezayit. And then when you wash and you make your hamotzi, it takes you just a small, little amount of time to give each one a little piece, and then you sit down and you eat, and while you eat they're also eating. So a kezayit is a half a matzah. Right, half of the top. Half of the top. And the middle, which is half to begin with at this point. Pashut, we don't want it to be open on the table, that's all. It should be uncovered. No, you could see it. Sure! Sure, we have plastic bags now. See it through the plastic, yeah, but that's not a problem. There's no issur in seeing it. בל יראה is on the chametz, not on the matzah! Huh? Yeah, but that's that's not They don't have it l'chatchilah with the, you see you only have it in the קערה. Okay, after matzah you go maror. You take a kezayit from the maror that's the first maror on top, the first סגול, and you take a kezayit, and we take from both. Now the din is that you can take a half a kezayit of the lettuce, a half a kezayit of the chrein, from both the lettuce and the chrein and the horseradish, but you could combine them into one kezayit. But what the Rebbe used to do, he used to take a kezayit of the lettuce, kezayit of the chrein, and to that he used to eat a little bit of unground horseradish. A little piece, not מלא לועיו, so a little piece of it he'd eat. It's good? Some say it's a she'eilah if you're yotzei the mitzvah because it's שלא כדרך אכילה, it's not normal way of eating. No, Dworkin has a shiur there, that's probably two, look at the, he has a measurement exactly this is. Okay. Don't buy the bottled horseradish with the beets. No, he says what type of horseradish? It has to be pure horseradish that you make yourself. Okay, and you make a ברכה על אכילת מרור, and here also you would give out to everybody else before you start yourself. Then this is where the charoses comes in. You take the charoses off the קערה now, and what the Rebbe would do is he would put it on the saucer of his becher. Now when he, the becher that he had, so wine spilled out from his becher onto the saucer, he would take his charoses and put it into that wine. And here they would take the maror and touch the charoses, not much. See, people think, the olam thinks that they eat charoses. Charoses is food, they like it, charoses. They don't even know what it tastes like, we never taste, we never eat it, it's nothing. It's just there just for to touch it. You touch the charoses, the maror to the charoses and that's it. There's nothing wrong in eating it, you could eat it, but not now because you'll take away the taste from the from the maror. What? Yeah, because it's תכף לאכילה, so The way we do it, there's no difference. The way we do it, there's no difference. Okay, anyway, let's go on, let's finish in this five minutes. Yeah. Yeah, just don't don't, you wash you got to be very careful. You could wash, first of all be wet, but you got to be careful it shouldn't be borer. If you do find something there, how you gonna take it out? So you got to be careful you just throw it off. I mean, it goes into she'eilot of borer, but you could. And סחיטה, don't, if it's a lot of water you shouldn't squeeze, but otherwise you could. Okay, then korech you take the third matzah, you take a kezayit of the third matzah and a kezayit of maror from the chazeret, from the bottom, and you put them together and you take dry charoses, not from the charoses that you used, different charoses, dry charoses, because it shouldn't be שרויה, it shouldn't be, and you touch to the maror, and that's how you, and you say כן עשה הלל and that's what you eat. Then comes שולחן עורך. שולחן עורך starts off with eating the egg. You take the egg, what the Rebbe would do is he would peel the egg, dip the egg three times into the salt water and he would eat it in two bites. Didn't eat a piece, two bites. That's the metzius. Why he did it? I don't know. Some said because since it's not checked for a בלוט טראפ, for blood spot, so if you eat it in big bites then it'll be batel, but if you eat it in small bites maybe the one bite that you have has a little bit blood spot. So, that I don't know if it's true, this is what they said. Anyway, at the end of the meal, this meal there are no halachot how to eat. You could eat fish and flesh. Oh, there is halacha, you can't eat roasted meat. So, okay, so you remember that, not roasted meat, not roasted chicken. And it should be cooked in water. And, huh? Only the two sedarim, the two sedarim, right. Yeah, then during the day you could. Then comes the Afikoman, it's called Tzafun, you take the Afikoman, and really the Afikoman you also would need two kezayit. Because there is a שאלה whether the Afikoman is a zecher to the קרבן פסח or a zecher to the matzah that was eaten with the קרבן פסח. So you have to eat two. But the Rebbe has an etzah, the Rebbe says you can eat one kezayit and have in mind that you are eating it according to the דעה which the halacha is like that דעה. See, before by you can't do that because there's a question actually from which matzah to take. Here it's only a question what this is a zecher for. So you have in mind whatever the halacha is that's what the zecher is for. And you give out to everybody a little bit from yours, but mainly you have to give them others and they also have to eat a kezayit. It's very hard to eat a kezayit here because you're full. So make sure that during the meal not, to keep in mind that you have to leave space for the Afikoman. After the Afikoman now you're going to bentsch. The way the minhag was by the Rebbe was that he poured the כוס של אליהו before bentsching, even though normally it says after bentsching. By the Frierdiker Rebbe sometimes he would do it before, certain years before bentsching, certain after, by the Rebbe it was always before bentsching. Once Rashag asked the Rebbe how come he always does it before bentsching when the shver, Frierdiker Rebbe didn't do it? So he said the Frierdiker Rebbe knew his reasons why yeah, when yeah, when not. I don't know his reasons. So to make sure, better before than later. So therefore I always do it before. And that's how lefoal we do it and we always pour Eliyahu HaNavi's cup. Here. And then we bentsch. We bentsch, if you have a mezuman, obviously you make a mezuman, and by the Rebbe's Seder like this, the one that bentsches out loud is the one that holds the cup. By the Seder, every person would hold his cup throughout bentsching up to ובנה ירושלים, till after ובנה ירושלים. And after that, you drink the cup, then when you're finished with the cup, you pour the fourth cup, and then you open the door for Eliyahu HaNavi. The minhag is that you go, wherever you live, you should try to open the door all the way to the outside, but I guess in these big apartments you can't do that. Huh? A porch? Okay, Eliyahu HaNavi could go to the porch. Yeah, if you have a porch. And you go over, huh? Hallway? Ah, but hallway doesn't go to outside. I think the porch should be fine. I think so, the door is to the outside. And you go over with candles, if it's not Shabbos, this year it's not Shabbos. And you say שפוך חמתך. Some people say ברוך הבא, we don't. They say שפוך חמתך, they say it standing, we say it sitting, we don't stand up. And the people who go to the door, if you have, they say it at the door. And then you say Hallel, and the end of Hallel, that's when you drink the fourth cup. After the fourth cup, you say you make a berachah acharonah, you say לשנה הבאה בירושלים, and then you pour Eliyahu HaNavi's cup back into the bottle. By the Rebbe it was a whole avodah. He would pour from Eliyahu HaNavi's cup to his, and from his to back and back and forth, and he would take sometimes from the saucer and pour that in, and then pour it into the bottle, and from the bottle. It was some kind of avodah. And while he poured the Eliyahu HaNavi's cup, the niggun of קלי אתה is sung. Okay. Huh? All that part we didn't get to. Okay, no. Because is it at the end of the Seder you have