there and I'm thinking something about, what kind of effect does it have? So, it doesn't help. Then the Gemara says, but if the בעל הבית גילה דעתו דניחא ליה, if the baal habayis was מגלה דעת that he's happy with the עבודה זרה, the Gemara says it does become עבודה זרה. Why? Gemara uses a לשון, because שליחותיה דידיה קא עביד. Because this guy who did it, did the שליחות of the of the baal habayis. Now, what does the Gemara mean, he did the שליחות of the baal habayis? אין שליח לדבר עבירה. An עבירה, you can't make a שליח. Besides, he never made him into a שליח. So, the Rebbe, in Likkutei Sichos חלק י״א, brings this, and he says this is not שליחות גמורה. It's not regular שליחות. And he says, the Gemara calls it שליחותיה דידיה קא עביד, he did his שליחות, but it's not real שליחות because, he says, because אין שליח לדבר עבירה, and אין שליח ל- a מומר, yes, even let's say, אין שליחות לעכו״ם, a goy can't be a שליח, and this guy is a מומר, this guy is doing עבודה זרה, so אין שליחות למומר. So, how do you have שליחות here? So, it's not a regular דין שליחות. What is it? So, what kind of גדר is it? The Rebbe doesn't say there. So, לכאורה, what you could say is like this.

When it comes to do עבודה זרה, there are two things there. There is the מחשבה, the כוונה, or what we call the הרגש, which is all the same line, and the מעשה. If this person, on his own, takes someone else's thing and does it, so the מעשה is there, whatever the מעשה of bowing down. The machshavah, his machshavah can't work here. It doesn't affect here, because we said your machshavah can't affect someone else's thing. If the guy expressed his feelings that he doesn't mind that this becomes avodah zarah, then what we do is we're מצטרף his machshavah with this maaseh. And then it takeh takes effect. You need a maaseh in order to, cause a guy will stand like that and think avodah zarah, it takeh won't, won't be even with his own, won't become avodah zarah just by thinking. You have to do it. So, his maaseh, if the baal habayit didn't do it, he was מגלה דעת דניחא ליה, so it's a machshavah. So, it's his basically הרגש, or kavanah, or machshavah, together with this guy's maaseh, we call that שליחותיה דידיה. That's called a shlichut. It's not a real shlichut, but that's what the Gemara will, אזוי קען מען לערנען דעם פשט. If we learn the peshat like that over there, let's learn the peshat over here too. The peshat is like this. When he is ממנה, when he appoints him as a shaliach to be מבטל, there is a גילוי דעת from him that he wants the bitul to take place. Then, comes tomorrow and he does the maaseh. I don't mean there is no maaseh here, what is the actual act of bitul? Forget about tomorrow, we're talking about a shaliach, the din of shaliach here that the Alter Rebbe says here, the second day, that you could make a shaliach, and he says because גילוי דעת. And I ask: what is גילוי דעת? The guy has to do it anyway and there... So, what we're doing is we're מצטרף the גילוי דעת, which is the הרגש. We need a הרגש here. The

problem with the first day is that you're, you can't have a שליח הרגש. The second day answer, I'll tell you what. You taka הרגש can't be a שליח. You're a שליח, he has the הרגש. When he makes you the שליח, it's the גילוי of the הרגש. But you need the ביטול בפועל. The ביטול בפועל is done through the שליח, and that doesn't need a הרגש. So, if that doesn't need the הרגש, so you're מצטרף the two, and ממילא, you have the ביטול, that's why the ביטול helps. Huh? ביטול בפה. And doing the, and thinking or בפה, אפילו בפה, קול של בפה, but even, you have to be, because like we said before, otherwise the מינוי השליחות itself is the ביטול. On the one hand, the guy, the the owner was thinking, had a had the הרגש part, and now this guy is thinking about it, right? Yeah, yeah, yeah, yeah. It's they don't, it's not מעשה. Here, I don't mean that's the מעשה or דיבור, but it's the פועל, call it the actuality, the really the being בפועל. Because otherwise, the מינוי שליחות would be enough. So, we say no, what's missing? The הרגש is there, but you're missing the the ביטול בפועל. And this is the ביטול בפועל. So, it comes out here like this. That the ביטול, in this case, there's no real דין שליחות here. What? There's no דין שליח. You're not making a שליח. Because just like over there, we call it שליחות. It's not. But, on the other hand, there has to be a real דין שליחות. Why? This is because of what we said before from the Alter Rebbe by שוכר ומשכיר. By שוכר ומשכיר, the Alter Rebbe says that there is a דין of ביטול בפועל that you have to have. The one that's בודק, or the one that has the חיוב, תגיד, has the חיוב of ביטול even if it doesn't help. From the two ענינים we said over there, there is the ביטול that's supposed to take effect on the chametz, that the שוכר does. Then there's a din that you have to do bitul. Now, in the case of you're making a shaliach, who has to do that bitul? The משלח. So, on that, שליחות takeh can help. Why not? That doesn't need a הרגש. See, the problem of the regular bitul is that it's הרגש. The ביטול בפועל, you could takeh make a shaliach. The problem why you can't make a, you could make a shaliach. So,

what you're doing here is, by him making a shaliach, he's accomplishing two things. מצד the bitul, מצד the חפצא, the chametz to be bitul, that it should actually take effect, where you need the הרגש and the maaseh, of his הרגש with the maaseh, and then, that he, the משלח, should be doing a bitul, for that he makes a shaliach, and there is a real דין שליחות. So, it comes out that there are two ענינים here in the bitul that you do when you make a shaliach, two ענינים of a bitul. It's his גילוי דעת together with his maaseh, and then the fact that he made him into a shaliach, you need a מינוי שליחות. If you make him into a שליח, שלוחו של אדם כמותו, the מעשה הביטול he did. Lefi zeh I want to say will come out a חידוש דין. If this is true, will come out a a new din that doesn't say anywhere. A new din. It's only שליחות when he actually does the maaseh. Yeah, when הבא... he didn't do it! But when he does the maaseh, he's first of all finishing off the הרגש of his, plus he's doing, for his sake he's doing the maaseh. No, you can't. The הרגש is his. The other guy had the הרגש. But what we're saying from the Gemara in עבודה זרה, we see that you could combine it for somehow, some reason. לפי זה will come out a marvelous din. What happens if one person is מגלה דעת that he wants the chametz to be batel? Didn't make a shaliach. Comes another person and is מב... and and does bitul. Will that bitul help or not? I'll tell you: it'll help and not help. Not kol kach. Not kol kach. Oh, oh, oh! What'll happen is like this: The bitul for the fact that the chametz will become נתבטל will help, because he has the הרגש. Just like by the case of עבודה זרה, he didn't make him, he didn't tell him to do anything, he didn't make him into a shaliach. So if he didn't make him into a shaliach, nevertheless, the fact that he does the maaseh, we combine... The הרגש doesn't help, but since he had the הרגש, he had the kavanah, we combine it with his maaseh and we... called the shlichut of the דהכא עביד, and it takes effect. So the bitul would take effect, because he was מגלה דעת, he did the maaseh. The second part of the bitul, the fact that a meshaleach as a gavra has to do the bitul, that he didn't do, because he never made a shaliach. He didn't make him into a shaliach, so you can't say שלוחו של אדם כמותו on it. This will come out, the דין לפי זה. The item itself is batel. The item of it is batel. It's It's a... But the the sec- there are two parts in the bitul, and that part of the bitul he has not fulfilled. There's a chiyuv of תקנת חכמים that they made. A personal תקנת חכמים that Chachamim made that you have to be mevatel. He didn't do, because without a shaliach- without... he made him into a shaliach, no. Why did Chachamim make...? Well that- I'm not... First of all, it's not the geder this, it's a fact. But besides that, but that's the explanation could be... No, pashut, because Chachamim made a takanah for most cases, so lo plug, so they made every case you have a חיוב בדיקה, a חיוב ביטול. It's lo plug, it's a din that you need to be... So the chametz is batel. It would be mutar. Yeah, yeah, he didn't do his תקנת חכמים. Like in the case of a שוכר ומכשיר... ומשכיר. What happens if the משכיר... the שוכר was mevatel and the משכיר was bodek and the משכיר didn't do bedikah? Is there any problem with the chametz after Pesach? No. What would happen if the Torah was mechayev the person's ownership of the of the of the chametz...? Meaning? No, that's why... Here we say we combine it, because why would we combine it? Maybe it can't be combined! Because why can't we combine by regular by hefker? Here we do combine it. I'm just bringing as a dugma that we find such a musag, so we could say here, here in taharah, because there is... we combine it. What comes out from here, this din, if this din is true, that if the if the person is מגלה דעת someplace and the people hear, so then this will help. This will explain the the the the סעיף we just missed. But I want to bring out another before we get to it. It comes out here that there are two pratim in the bitul: there is a bitul that the chametz has to be נתבטל, and there is a דין ביטול on the person, that the person is מצד הגברא. Could be that's stam... I'm just saying as a remez now. I'm not... Yeah, because you weren't here in the beginning here. What? You weren't here in the beginning, so you didn't hear that. No, no, I explained in the beginning so I don't... I don't... Could be this is This is actually not a real pshat, I'm saying as a remez, that the Ran, when the Ran says, why did the Chachamim say that bitul is not enough and you have to be בודק also? We learned in the beginning. Tosafot says because שמא יבוא לאכלו, and the Ran says another vort. What does he say? Because not everyone מבטל בלב שלם. Here. אבל מי שמבטל, yeah, אלא מפני שביטול זה תלוי במחשבתן של בני אדם, since it's totally in the machshavah of people, ואין דעותיהם שוות, the minds of the people are not equal always, not the same, ואפשר שיקילו בכך, people might be מקיל, ולא יוציאו מלבם לגמרי, they might take it not take it out from their heart completely. So he says, אפשר שיקילו בכך ולא יוציאו מלבם לגמרי. It's two leshonot. I'm just saying as a remez, because there are two peratim in bitul. So you both In the Alter Rebbe, we see it even better, the Alter Rebbe here, when he brings this Ran that we just said, he says like this: מפני ב' דברים, you need to both. He says, because, כי ענין הפקר תלוי במחשבתו של אדם, since it's totally in מחשבה, שיפקירנה בלב שלם, you see, ולפי שאין דעת כל בני אדם שוים, so he says since not everyone has the same mind, ואפשר מי שיקל בדבר ולא יפקירנה בלב שלם ולא יוציאנה מלבו לגמרי. Well obviously, if you're not מפקיר בלב שלם... So he says you might not be מפקיר בלב שלם and you might not take it out מלבו לגמרי. So it's just a remez. יפקירנה בלב שלם is the fact the הרגש בלב שלם. ולא יוציאנה מלבו לגמרי means the pashut doing the מעשה לגמרי, מעשה הביטול. It's not exactly the words, but I'm saying could be a remez, why, because otherwise... could say he wants to make it clearer, but it's double lashon. Ya, oder ya oder nisht. That's not the... Does that mean that there's like a threshold, you have to have a certain feeling, and once you get to that level the item is hefker? No, you have to have a maaseh. That's the ma'aseh, then. The ma'aseh the guy another, the person has to, the second person has to be מבטל בפועל. Verbally? Verbally. So the person who is not having it fully in his heart? Yeah, but that that's close to his heart. Otherwise, if a person bichlal on his own, ein hachi nami, that would be a problem. Either one of the two would be missing would be a problem. Whether you're missing the heart or you're missing the מעשה בפועל, you wouldn't be mekayem the mitzvah, there wouldn't be bitul, the chametz wouldn't be batal. So the

Ran says two things: why did the Chachamim say bitul is not enough, you need bedikah? Since we have to do these two things, and maybe you won't do both. You might have the הרגש, but not do the ביטול בפועל. You might do the ביטול בפועל, not have the הרגש. So that's why which bichlal answer, there's a Rabbi' Akiva Eiger ask a she'elah on this Ran: what's the pshat that Chachamim were afraid since you have to have kavanah for bitul, maybe you might not have it. Why didn't they do it about everything? קריאת שמע has to have kavanah. So make some takanah that you might not have kavanah in קריאת שמע. All kinds of things you have to have kavanah. Where did the Chachamim say because of kavanah, because of lack you might not, since not everyone's mind works so good? There's a lot of things you need kavanah. But by by certain mitzvot that if you don't have kavanah, and those mitzvot that you're not yotzei without kavanah, if you hold מצות צריכות כוונה, I'm just giving an example, why didn't they say you should do something special to me'orer your I'm just give So he has that she'elah. So עכ\"פ here it's not regular kavanah. Here it's besides the kavanah and the גדר of bitul is a מעשה ביטול. Maybe that's what you try to say. So saying, if you say this answers why the bitul of chametz is so special and the chachamim were afraid. But that's a whole זייטיגע עסק. Bedikah helps for that, that's all. Oh, so if you

do bedikah, so b'meila you got rid of the chametz. Kashya. What if someone will write down בכתב, is that a maaseh? You can not mean it also. You can mean the words the same. Writing is a maaseh. If you do it, it's probably probably fine. It's probably fine, I imagine. I can't tell you, I imagine, but again, like saying. Right, right, if you don't understand what you're saying, it's not בבא מעשיות. Anyway, let's get back here. What the Alter Rebbe is telling us בנוגע this maaseh with the guy who left and didn't tell his family to do bedikah bitul, so bedikah they have to do because And what about bitul? So I'll tell you like this: we don't know, first of all, the guy might be mevatel there, but if the guy is mevatel there, we don't need anything. But we're afraid, the Alter Rebbe says, maybe the guy will not be mevatel there, he'll forget. It's possible that a few days before Pesach the guy expressed himself, גילה דעת, \"You know what? I should make sure,\" tells himself, \"I want to make sure I shouldn't forget,\" whatever, he is מגלה דעת. If he did that and the בני בית here will do the bitul, it's going to take care of the chametz. It won't take care 100% because he never made him into a shaliach. B'meila that part that he has to do the bitul will not happen because you have to make him in a shaliach. It doesn't But if he was מגלה דעת and they do it, it doesn't help 100% in every detail, but it helps legabei the chametz. So let's read the se'if inside: ואחר הבדיקה טוב שיבטלו גם כן, they'll be מבטל. אף על פי שאין ביטולם מועיל כל כך, their ביטול will not help completely, why? כיון שאין החמץ שלהם, it's not their חמץ, ובעל הבית לא צוה להם לבטל, he never told them to, didn't make them שלוחים לכך. That means we're afraid maybe he was מגלה דעת, but he didn't make them shluchim. B'meila if he didn't make them shluchim, it helps, but it doesn't help כל כך. ומכל מקום יש לחוש, we're afraid, שמא ישכח בעל הבית לבטל במקום שהוא, maybe he'll be afraid he'll be forget to be מבטל. And what we mean we're afraid he'll be forget to be מבטל at the time of the when you're supposed to. Not that we're afraid he won't be megaleh daat, that could also be, but farkert, maybe he did, but maybe even if he was megaleh daat, comes b'foal he'll forget. כיון שאינו עוסק שם בבדיקת חמצו ובביעורו קרובה שכחה. He's saying why? Because a person a lot of times megaleh daat before, why will he forget? Because when it comes to the moment, you know, your mind slips, unless you're involved and you have a din of biur. That's why he goes באריכות. He's saying it's not that he might not, he might forget because he's not עוסק. What does that stress? He might forget to do it b'foal, but not the גילוי דעת. And what will happen then? If they won't do anything, ולא יבוטל החמץ כלל. So the chametz won't, not only he won't do his mitzvah, the chametz won't be נתבטל at all. ומוטב שיבטלו הם, so better let them do the ביטול, ממה שלא יבוטל החמץ כלל. Let them do it, so you'll have at least the chametz, better than it shouldn't be at all, because if they don't, not at all. Then he says, that he had given דעת, right, that's why the next piece, וראוי להזהירם על כך, you should warn them, make sure they do it, לצאת ידי ספק. So you ask, which safek? The safek maybe he was megaleh daat, see? Because we don't know if he was megaleh daat. So if he wasn't megaleh daat, this חק won't help. But maybe he was megaleh daat, so it's a safek. So in order to be יוצא the safek, maybe a safek, so do it. ואף אם, even if he was megaleh daat, that side of the safek, your bitul will not help כל כך because it won't be completely, because that din of bitul that he has to do of the gavra. But better that it should be, the chametz should be נתבטל, better than if it's not at all. This that the Alter Rebbe says on the side, that without גילוי דעת it doesn't help at all, that means not in this case, בכלל. if a person is never מגלה דעת. Without מגלה דעת, אין ביטול השליח מועיל כלום, because he is not מגלה דעת and you'll do it yourself, it doesn't at all, there's nothing to be מצטרף, exactly. But that's what he's saying, doesn't help. In this specific case, it won't be כלום. In this specific place, it won't be כל כך, because it would if he was if because in this case we're afraid maybe he was מגלה דעת. And that's what the Alter Rebbe says, that מוטב they should do this rather than they should. So why אינו מועיל כלום by the by the משכיר? לגבי דחמץ. You said לגבי דחמץ. Huh? You said לגבי דחמץ, that's a פשוט פשט. Now read לגבי דחמץ again. The שוכר has to be מבטל because the the the מה שהמשכיר מבטל אינו מועיל כלום לחייב את החמץ שתיקנו לבטל אחר הבדיקה. Not on the first חכמים made it you have to be מבטל the chametz after the bedikah. Mid'rabbanan, mid'oraita, if you did the bitul, the bedikah this doesn't help, because לגבי דחמץ, the משכיר doesn't help at all. So you need the שוכר. No, no, because the שוכר's chametz. The משכיר can't do it. Here is כל כך because the guy the שליח Right. Doesn't move. No, לגבי what? לגבי תקנת חכמים שתיקנו לבטל אחר הבדיקה, not the gavra's part. חכמים said that the chametz that you have, not only must you בודק it, הבודק צריך שיבטל. לגבי that, his this משכיר doesn't help at all. Because it's not his chametz. Here we're talking about can Here it is his chametz. So here, אינו מועיל כל כך. But if they do it, at least they do they they accomplished it. What is that? Somebody does a bedikah with no chametz at all. You don't hide the chametz, you do a bedikah? Yeah, but you don't know, might be there. They don't have to find chametz. You checked, you know you know there's nothing there. So now there's no דין בדיקה anymore. It's a place where you didn't hide the chametz, you check there's no chametz. So now How do you do bittul? Yes. Where's the ביטול חל on? Something there. חמץ שאינו ידוע. You might not Maybe this פארוואלגערטע happened. Right, so you're mevatel just in case there was. That's the לשון of the bittul. The chametz that I didn't find, if there is any, obviously. If there isn't, there isn't. If there is. That you what? Yeah. Forget. How is that shayach to forget? Very shayach if you're not involved. Right, right. No, but he he he plans to do it, and he says, \"Okay, I have 15 minutes.\" And he get starts doing something, it's chatzi past, too late. It could happen. בגשמיות, it could happen even now, doing the ביעור. But you have to always be careful. I know when Erev Pesach is on Shabbos, it's on my mind the whole time, because you have to be מבטל חמץ on on Shabbos. Before an hour, I I think about it for an

hour before. Shouldn't forget, shouldn't forget. גגעסן, פירושים, מ'קען זיך פאררעדן, מ'איז זיך פארקוקט, הזמן פאסט, finished. When? When you burn. But if you're not burning, that's what he says. If you're burning, we're not חושש he forgot. Since the guy's not burning, think like Erev Pesach. Erev Pesach you're not burning the chametz, and you have to be mevatel. It's so easy to forget to be mevatel. A person can't He says the לשון, קרוב לשכחה. If you're not עוסק בביעור, it's קרוב לשכחה. Why would it be different in Australia, according to the second opinion? In the case Australia, let's say let's say you remained full ownership of the chametz on on on meaning it wasn't just it was you retain ownership of it. If you have ownership, okay. Then this this wouldn't apply? What would logically be the difference? In which case? What wouldn't? If the Torah didn't meaning חמץ אסור בהנאה אסור בהנאה. Let's say let's say let's say ממילא the תורה זאגט כאילו הוא חייב ביעור. Right. Let's say Wouldn't be כאילו, it's real. You wouldn't be over. Let's No, let's say let's say it's not. So let's say it didn't Huh? Let's say Let's say it didn't take off. Let's say it wasn't asur behana'ah, but let's say it didn't take off your your ownership of it. So you're over now, and you could be mevatel it on Pesach. Why wouldn't this apply? No, you'd say because the whole inyan of being mitztaref two things is a chidush. So wouldn't this chidush wouldn't apply Probably not, yeah. What logically would be the difference? Yeah. Because it's a hard thing to say, to say my machshavah with your your ma'aseh. But since the Torah made it easier, so we apply it. said over that was asking this question, he said,

\"Let's look at it like this. You buy a ticket for a plane, so the company gives you the flight. They're giving you a flight. You give them money, they give you the service. But in what context do they give you the service? When you play according to their rules. If you get on the plane and you take a baseball bat and you start bashing out the windows, they're going to tie you to the chair, throw you off in the middle of the desert.\" He says, \"They gave you the flight. Now, what is this entire world? This world is an airport. It's an airplane. You're flying in this world. הקדוש ברוך הוא created this world. הקדוש ברוך הוא allows you to stay in this world as long as you're playing according to His rules. Once you violate the rules, הקדוש ברוך הוא has every right to say throw him off the plane. There is no chilul Hashem in that.\" That was how he said that it's possible to answer this kushya. [Non-speech audio] [Non-speech audio]