I'm bringing a דוגמא, a דוגמא. He says the difference is by other things, even though it's not Pesach today yet, but I'm a bar chiyuva. I'm a... A קטן is not in the גדר, he's not a מחוייב בכלל. And I tried to use that same logic, you remember, then for for for the Rebbe says that by קרבן פסח דרך רחוקה is a פטור and it's not a... He's far away from... He's far from the בית המקדש. So I said, it's not in the גדר בכלל. Not the pshat the חיוב זמן didn't come, there is no חיוב. I want to use the same logic here too. ימצא, which is the מציאות, and obviously it means ימצא on Pesach, which is the מציאות, מציאות is not here. You could say other things are in the מציאות, so memeila in a case where there is no מציאות of what the איסור is. Why isn't the fact that you're not there with חמץ? Yeah, the חמץ, there... what is \"there\"? The whole teitch of \"there\" is it has to be there in the house on Pesach. Yeah. Okay, I I thought I would get away without explaining it in more detail. There is a שאלה בכלל, is the זמן of the of חמץ of Pesach a חלק of the חפצא המצוה? This is a a

Avnei Nezer. Okay, look at The Avnei Nezer explains a מחלוקת in the ראשונים whether חמץ is called דבר שיש לו מתירין. We know that חמץ is בטל, is not בטל בששים, במשהו etcetera. Why? Why is חמץ different than other איסורים? So some ראשונים say, the Rambam actually says, because דבר שיש לו מתירין. Any aveirah, any issur, any davar, what's a thing that's asur which later on at a one point will become mutar, while it's asur it doesn't become batel. That's a whatever the reason is. Chametz is the same. On Pesach it's asur, after Pesach it's mutar, mide'oraita. Derabbanan say חמץ שעבר עליו הפסח is also asur, but mide'oraita chametz is mutar. So it's a דבר שיש לו מתירין, it's something that will become mutar. Other Rishonim say, no, that's not the reason. Other reasons: כרת, בל יראה, בל ימצא, since it's more chamur. Why don't they accept it to be דבר שיש לו מתירין? So they say the pshat is very simple: it's going to become mutar and then asur again, next year Pesach. It's not like all other דבר שיש לו מתירין. Today it's asur, like the best example is ביצה שנולדה ביום טוב. An egg was born on Yom Tov, it's not batel. It's asur to eat, and if it mixes with a thousand eggs, it's not batel. Why? Because wait till tomorrow, it'll be mutar, and it'll never become asur again. Every דבר שיש לו מתירין will never become asur again. Here it's a issur that next year comes. The Avnei Nezer gives a different reason what the machloket is whether דבר שיש לו מתירין. He says like this: What is the issur of chametz? Now, you can support this also: is the איסור חמץ בפסח or is the איסור חמץ דפסח? Is the קודם כל the issur, what is אסור? The חפץ of חמץ. When is the חפץ of חמץ אסור? On Pesach. Or Pesach is part of the the combination of חמץ and Pesach together make an איסור? Just like by בשר בחלב. No one is going to say, you see, בשר is אסור. Oh, you know when it's אסור? If it got mixed with milk. Stupid. Not like that. בשר בחלב is אסור. It's one חפץ. So he

says, there is a סברא to say that not חמץ is אסור on פסח, חמץ together with Pesach, like בשר בחלב, is אסור. And he says that's the difference. If the איסור is חמץ, so דבר שיש לו מתירין. Today חמץ is אסור, after פסח חמץ is מותר. If the איסור is חמץ בפסח, חמץ בפסח will never become מותר. What will happen is it'll it'll change, no, it'll change to a new חפץ. It won't become it'll be a different חפץ. When Pesach leaves, it's like you separate, you took away part of it. The only איסור is if they combine. If they're not combined, so it's a different חפץ. So it's not דבר שיש לו מתירין, it'll never become מותר. So I want to say that it's possible that לגבי אכילה, לגבי eating, the זמן of Pesach is the זמן, the time of פסח, ולגבי the ימצא, פסח is a חלק of the chefetz, which means when the chefetz is ימצא by you, part of being ימצא or being found, just like בגשמיות it has to be found, it has to be found at a certain time. That's part of the metziut of what the issur is. לך is a separate entity. לך is yours. So here, it's very easy to say that it's yours, Pesach, on Pesach if it's yours, it's asur. Pesach is the zeman. ימצא is the metziut, the zeman is also part of the metziut. It has to be found on Pesach. So if that's the peshat, at least it's possible to say, I'm not saying you have to say it, before I I will say it over, there's no hold like that, but if you if you go with this line, it comes out that the chefetz of chametz before Pesach is not the same chefetz. So you don't have it. So it's not the peshat you have the chefetz and everything is there, just it'll happen later. You don't have it. So

Abaye comes Says, if you don't have it, you don't have it. But it's only if you can make matzah. Rava will say no, that even by matzah, it's only the matzah, the Pesach is not, so you have the matzah now like you said. But Abaye will hold, but it's all if you hold like that. According to Tosafot we need a different be'ur in an Abaye, but I'm saying according to Rashi you could learn like that. Now thirty days is just derabbanan. Derabbanan. What from the Avnei Nezer? But you have an issur chametz in the בית המקדש the whole year. Yeah. Meaning the chametz is is epes on the chefetz. It's a chidush. See, are we going to put ourselves on the line to help unleash