Huh? Sell them? We write to sell any place where there might be chametz. So they mean chametz of בלוע of the כלי. If you sold him the כלי, you don't need it. It's not פשוט that you could write that for the כלי, some people say you can't write that. That's what we do. It's a minhag Chabad. Wait, but but Pesach still doesn't care if if your if you you have in mind to to keep it, however small the crumb, right? You'll still be over. Okay. Even if you don't have in mind. That's what I'm saying, it doesn't It doesn't make It doesn't make it any better that that that you're that you Right, right. You're still over. So why does everybody like who's sitting to be is the Gemara have to be יפה? Anything is There's not I mean יפה יפה is like, ah, this you have a a תאווה for. This is something special. So take what it says. But I tell you, it's not פירורין, it's not בטל מאליו. The Gemara first talks about פירורין, small things. That is בטל מאליו. So יפה is But you might find something that's not בטל מאליו. And they say, דעתיה עליה means it's אינו בטל מאליו. That's what יפה means. Yeah, יפה and דעתיה עליה together. It doesn't mean scrumptious. It means that it's more than just a crumb. I always think of finding a nice cookie over there. Yeah, but even the crumb is not so How should I know? What kind of crumb? The Gemara starts off, maybe the reason Huh? Crumb can be to be over over on it, look at it. It wasn't a kezayit. A kezayit wasn't, how does the Gemara All kinds of breadcrumbs. The Gemara The Gemara says lechatchila maybe the reason you have to be mevatel it's because of פירורין. The Gemara says, no, פירורין לית בהו חשיבותא, they're batel by itself. So is it a kezayit or not? Mima nafshach. If it's a kezayit, why is it batel by itself? אלא what, it's not a kezayit? So what's the hava amina? By kezayit, you're not עובר בבל יראה?

But the Alter Rebbe פסקנט that you're not עובר and there's no חצי שיעור. By בל יראה בל ימצא, there's no חצי שיעור like this. Even where there is a din of a shiur By chametz it's not a חצי שיעור? Achilah, yeah. Why, חצי שיעור Every issur there is a חצי שיעור. That's what I'm saying, that there's no חצי שיעור by by by chametz? There is chametz by you're עובר דאורייתא on achilah. Every issur, every issur you're עובר דאורייתא. Chametz you're no, but you're עובר דאורייתא by חצי שיעור אסור מן התורה. Right. And chametz is כל שהוא. No. כל שהוא There is an איסור כל שהוא by chametz? There is an issur, but not for not כל שהוא. Even if you hold חצי שיעור is mutar, by חמץ כל שהוא is asur. חמץ כל שהוא, even if you don't hold חצי שיעור That's When we say חמץ במשהו, we mean תערובת. It means it's not בטל. We're not talking about תערובת now, we're talking about you have a piece of chametz that's less than a kezayit, a חצי שיעור. Is it mutar or asur? Any piece of food, חצי שיעור אסור מן התורה. פסקנו דין. Like who? Halachah. Rabbi Yochanan says that halachah is חצי שיעור אסור מן התורה. He knows it from כל חלב. And chazi l'itztarufi. By chametz, there's an additional pasuk. Right? The Rambam says that chametz is asur any little bit שנאמר כל מחמצת לא תאכלו. And all the mefarshim, the Kesef Mishneh, the Mishneh LaMelech, everyone asks, why do you need a special pasuk for? Why is it worse than any other issur where we learn it out from the פסוק כל חלב? And they find all kinds of biurim to answer. So

there is a איסור חצי שיעור אסור מן התורה by אכילת חמץ, eating chametz. But בל יראה בל ימצא, the Alter Rebbe says clearly, בל יראה בל ימצא is only if it's a כזית דאורייתא. If it's not a kezayit, you're not עובר מדאורייתא. Derabbanan, he says, you have to be meva'er it, but not מדאורייתא. And then in Kuntras Acharon, the Alter Rebbe says, why not? He doesn't say why, he just says that the חכם צבי כתב טעם נכון. The Chacham Tzvi gives a good reason why. The Chacham Tzvi gives two reasons and the Alter Rebbe obviously means the second reason. But then there's a reason another reason given by the Sha'agat Aryeh. Why why is בל יראה different than any other issur? Every issur there's no there's חצי שיעור is אסור מדאורייתא, and בל יראה not. So number one, the Chacham Tzvi says that בל יראה that חצי שיעור is asur only by מידת אכילה, only by food. We learn it out from the פסוק כל חלב, always by food. Then he says another sevara. Maybe not only by food, by food or by anything that involves a פעולה, an act. Because פעולתו אחשביה. Since you did a פעולה, it's already something. But any issur that's without a פעולה, like בל יראה, how are you עובר בל יראה? You just sit back and you don't destroy your chametz, you're not mevatel it, then there is no חצי שיעור. And then the Shagat Aryeh has a very geshmacke vort.

The Shagat Aryeh says like this: when is חצי שיעור אסור מן התורה is if when you eat you have a חצי שיעור, you eat a חצי שיעור or whatever you do a חצי שיעור, then if you would be מצטרף another half it'll Not let's say, חזי לאיצטרופי, but if you מצטרף another half, it'll make the first half למפרע אסור, retroactive. That's what happens normal, right? If I eat a half a כזית of חזיר someone eats half a כזית חזיר, and then and that's all he planned to eat, and then, within the שיעור of אכילת פרס, he decides to eat another half. So what happens then? That first half that he ate when he ate it now becomes treif, now now becomes part of the issur. Then חצי שיעור is asur. But in a case where even if you'll be מצטרף the other half, it won't work retroactive, like by בל יראה. A person has a half a כזית חמץ. What are we What'll happen? He'll add another half. When he adds another half, from when will he be עובר on the chametz? From when he added it. It's not retroactive that before he was עובר. Yeah. So then there is no חצי שיעור אסור מן התורה. So here the פירורין, the question is back: so חצי שיעור, whatever the reason is, חצי שיעור is not אסור בבל יראה, why does the Gemara say פירורין? So I

saw this, saw the Alter Rebbe in Kuntres Acharon says that פירורין could mean kezayis. So when I saw it, I was so surprised. You believe that? I couldn't believe it. Says Kuntres Acharon סימן תמ״ב, it's not a Kuntres Acharon, even it says a גיליון on the Kuntres Acharon, it's a הערה on the Kuntres Acharon, here, yeah, this is where he says: עיין תשובת חכם צבי סימן פ״ו, טעם נכון למה אין חצי שיעור אסור מן התורה בבל יראה. But here on the side he says: דמיירי בפירורין שיש בהן כזית, ודווקא גלוסקא יפיפיה חשובה דדעתיה עילויה, ולא פירורין שבארץ, פירורין that's been on the ground, שאין דעתיה עילויה, אף על פי שיש בהן כזית. And then he goes on and he says: משכחת לה פירורין שאף שיש בהן כזית, you can find פירורין, דלא יצאו מכלל פירורין, כדתניא, is even if it has a כזית, לא יצאו מכלל, כדתניא brings a Mishnah in Berachos, פרק ח׳ דברכות. Did you ever talk about whether it's breadcrumbs? The נטילת פירורין שיש בהם כזית. I mean a lot of פירורין together. Breadcrumbs, yeah. Yeah, but then it's not Must mitztaref them. Because a kezayis has to be in one piece. If you have a חצי זית חמץ here and a חצי זית, it's not. No, you have a whole pile of פירורין, and it's all in one bag, push them together. Not in a bag even, it's on the ground. You want to push them together. But it has to be together mamash. Could be. So why does he say why is דעתיה עילויה if it's a kezayis? Hm? So why is דעתיה עילויה? Why isn't דעתיה עילויה if it's kezayis? Why is it הפקר ממילא if it's a Oh, because it's בארץ. פירורין means mostly crumbs. Just because it's בארץ, that makes it therefore הפקר ממילא? Yeah, the

Gemara says לא חשיבי, the Gemara's לשון is לא חשיבי. Usually it's pashut it's small. No. Yeah, but פשטא דמילתא the way the way you hear it Oh, because it's ma'us on the ground, and you no one's going to eat it? Doesn't say ma'us, he says the words, the words: only a גלוסקא יפיפיה חשובה דדעתיה עילויה, ולא פירורין שבארץ שאין דעתיה עילויה. I mean, a mamash a חידוש גדול. But how else are you going to explain the Gemara? I wouldn't eat it off the ground. Yeah, so it's not chashuv. Even if you have a kezayit. But you can try to say that the Gemara meant פחות מכזית. Why? Why was it measured still because it comes by way of chametz? Well, then it can't be you're not allowed to definitely fine, comes in a Oh, it has a complete cheftza. It's completely what chametz is forbidden for. It has the your chametz and it's matzah and it's on Pesach. It becomes too much chametz? Too much in The concept of chametz is there in full. I don't mean too much in quantity. This idea that if you have one piece and then you have another and and it only and it only counts if if it would have been a case where it goes back, how how did I mean, that fits, but how do you know that that's How did he guess that that's the idea that that's true? Makes sense. Just just No, he's trying to explain there's a din that בל יראה doesn't have חצי שיעור, so he's looking why. So this is a sevara why. Uh-huh. Now the

question is the Alter Rebbe, why doesn't he bring it? Why does the Alter Rebbe bring the reason of the Chacham Tzvi, why doesn't he bring the reason of the Shaagas Aryeh? This reason. What's the reason of the Chacham Tzvi? Because it has to be or achilah, or a pe'ulah that you do, because then something that you do is chashuv. So from the Rebbe it's mashma that the reason the Alter Rebbe doesn't bring the Shaagas Aryeh, because it doesn't really fit with the way the real pshat in חצי שיעור is. There are two pshatim in חצי שיעור, why why חצי שיעור is asur. The Gemara gives the reason because חזי לאיצטרופי, because it could be mitztaref to the other half. So the Tzlach learns, it's a technical thing. If the Torah would be matir to eat a half a shiur, know what could be? You would eat a half a shiur, and then you decide maybe to eat and then you'll add and then it'll be asur. That's that חזי לאיצטרופי, it's able to be mitztaref. And according to that he says, what happens if you eat a half a shiur the last few minutes of the day? Let's say in Pesach, the last minute of Pesach. Or the last minute of Yom Kippur. That's Tzlach, man. So he says you're allowed, you're not asur. Because the whole reason is he might be mitztaref. Here, even if he mitztaref, it's too late already. But the the the Pri Megadim doesn't learn like that. And the and the רבי קאכט זיך אין דעם. Actually, this whole inyan of חצי שיעור used to be a ליובאוויטשער סוגיא אמאל, because till all the Likutei Sichot came out, there was very little from the Rebbe written in nigleh. One of the things that was available in nigleh was חצי שיעור. So everyone knew, knew the inyan of חצי שיעור. So the Rebbe brings the Rogatchover that חצי that the whole we say the reason חצי שיעור is asur because it could be mitztaref, it's not a practical thing. It's a theoretical thing. It's a re'ayah. Because you could be mitztaref another half to it to make it asur, that's a proof that a half is also asur. Imagine if a half is mutar, yeah? So you have a half a mutar, and you put another half which is mutar, put them together it becomes asur. What kind of crazy thing is that? Because the whole, the whole though. Well, you have two separate things. That's a prima facie third thing. That's how chafza and gavra is, two. Well, the Pri Megadim says it. Oh. So the Pri Megadim says it, and the Rogatchover is has his sevara that this is a re'ayah, and therefore, according to that, it's not like the pilpul. If it's a re'ayah, it's only a re'ayah that it has the מהות האיסור. Because if it wouldn't have the מהות האיסור, then it would be basically 0 + 0 = 0. It's heter plus heter, how does it become? Well, even by בשר בחלב it's a chidush. It says בשר בחלב is a chidush. And there, it's two separate ענינים at least. You mix basar with b'chalav. Here, what are you mixing? Physical mass. Isn't it atom atom binding? Right, if that one's not a problem and that one's not a problem, and you put them together and it's a whole atom. Or two separate things or the same thing? Oh. Basically. So that's because of a ra'ayah of חצי שיעור. But the ra'ayah is no, there it's a ra'ayah that each one has be'etzem the issur. And that would be

What about the the person digging the hole? He only dug he digs it partway and Dug a half? Yeah. Can't dig a half a hole. No, no, I mean here Like a ten tefachim. He only digs it five tefachim, and the other guy dig it the rest, doesn't matter. So together they're What's the halacha, then? Only the the guy No, the last one is chayav. What about שוה פרוטה? You give something that's not שוה פרוטה, you give something else that's also not שוה פרוטה. Together they are. So that's metztaref, yeah. Huh? So you give it together, yeah. Not not one after another, you give it together. Yeah. Then you're then you're a prutah. You get so these are a שוה פרוטה, not this. Yeah. That's what this Rashi in regard to all people of ראה ומצא is talking about a ra'ayah that it's mid'oraita, so when you argue, you have to come with a כל תוך. If they have to, they have peshat in that Rashi, all the perush in Rashi goes off from the ta'am of heter is right to go buy it, but because of ראה ומצא. Yeah. Yeah. Yeah. I say at the end like I said be'emet, you can say this and it fits the words, but this is not perush of gavra and cheftza in ראה ומצא. And it fits, mistama it's gavra and cheftza, רואה is a gavra, מצא is a cheftza, that's for sure. I mean that's the obvious thing. Right.