Pesach, you have to review aside the general ענינים, aside the seder. I mean, it's kedai to review. You mean the שיעור מצה doesn't get bigger every year? No, it doesn't get bigger and it doesn't change, and the shiur of wine doesn't get bigger, and the חמץ איסור חמץ doesn't get worse. It gets smaller, that's That's That's what I'm That's why we have to review, it shouldn't get smaller, because otherwise it could get smaller. You forget, that's true. to your to your to your wine and you would say that the shiur might be smaller. Well, if it's allowed or not, that's the she'eilah. Okay, let's just start It's a nice crowd. It's good. Yeah, yeah, fine, yeah, it's enough to start. Yeah, yeah, yeah. Issur The inyan of Pesach we know is connected to to חמץ ומצה. The איסור חמץ is very strict, strict issur, and that's why we have all these chumrot that we have by chametz. But in which way is chametz so strict? So, lichorah, when we have things which are forbidden, chametz is forbidden to be eaten like treifah during the year, so chametz on Pesach is like treifah. The only difference is when it comes to treifah food, there is, before that yet, by treifah food there are two levels. Chametz

has a third level. Some foods are treifah, but you can't eat it. It's אסור באכילה, but it's מותר בהנאה. But you're allowed to use it. If you happen to get it, even a piece of chazir, which is always the example of treifah food, the worst treifot, if someone happens to give you or you find a piece of chazir, you're allowed to sell it. It's not אסור בהנאה. You can't make a business out of it, that's the din. But it's not אסור בהנאה, it's not forbidden to make use of it. Certain things are אסור בהנאה also. For instance, בשר בחלב. If you mix meat and milk, it's even אסור בהנאה. Chametz has another issur which is worse that doesn't We don't find by any other issur except עבודה זרה, and that is בל יראה ובל ימצא, that you're not allowed to own chametz either. And this is one of the reasons why, in many things, the chachamim made chametz more strict than other things, is because it The Torah made it stricter. The Torah made it that it's אסור בבל יראה. בל יראה ובל ימצא, the real, literal translation, בל יראה ובל ימצא means you can't see it, and you can't have it found. But what it really means, not fact you can't see it. There's no issur in looking at chametz. If you see a piece of bread in the in the window of a store, there's nothing wrong with, even though it says לא יראה לך, you shouldn't see it. And there's nothing wrong for chametz to be found in your house. What it really means: you can't own chametz. So, it's called בל יראה ובל ימצא, you can't own. And when you can't own chametz, you can't own your own chametz. But a goy's chametz

that's in your house, from the Torah, you're allowed to have. In other words, from the Torah you're allowed to have chametz around that's a goy's chametz. The chachamim said that if you're going to have a goy's chametz in your house, if you take responsibility for it, then there's a problem, then it's assur, then you're over. But if you don't take responsibility, so from the Torah you're allowed to have it. But the Rabbanan said, we're afraid you might come to eat it. And therefore, the chachamim said you have to make a mechitzah, it has to be closed up if you happen to have a goy's chametz. But owning chametz makes no difference if it's in your house. The Gemara asks, maybe you It says you shouldn't see it, it shouldn't be found. So, take it and lock it up someplace that you can't see it, and it's hard to get to. As long as you own it, that's an issur of chametz. So, besides achilah, eating, and besides hana'ah, having hana'ah, there is an איסור בל יראה ובל ימצא which is doesn't exist in any other issurim, that you're not allowed to own it. Locking up for the goy's? No. Well, you know what? If you want to get into the selling of the chametz, which we'll get a little bit, you're not responsible. When you Why It's not Because it's not your reshut.

When you sell the chametz to the goy, when we sell it, we also rent him the place where the chametz is laying. So, it's actually not in your reshut. That's one of the reasons we do it. One of the reasons. Other reasons also, because it shouldn't be in your reshut. So, when the any chametz that you have, wherever it's laying belongs to the goy. So, it's not your chametz, you have no responsibility for it, and it's not in your house. If it's in a closet, that closet is rented to the goy. But that's a But בכלל the דין is that But and the פסוק the it's all based on the פסוק לא יראה לך. It should not be seen to you. לא ימצא לך, it should not be found to you. And the Gemara said לך means שלך אי אתה רואה. Yours you can't see, which means yours you can't have. אבל אתה רואה של אחרים ושל גבוה. חמץ that belongs to the בית המקדש, to הקדש, you were allowed to have in your house. חמץ that belongs to a גוי, you're allowed to have in your house. But לפועל ממש, it's a problem. It makes it worse than any other איסור because the Torah made בל יראה ובל ימצא that you can't even own it. That's one thing that חמץ is so חמור. There's another problem with חמץ is different than any other איסור, that all other איסורים you never can eat. So, we're not afraid that you might come to eat it, because חזיר, everyone knows, you stay away from חזיר. But חמץ Since you are רגיל to eat it, you're used to eating חמץ the whole year, so it's very possible the חכמים said that you might forget and see a piece and you might eat it. That's why another thing the חכמים made more strict things. And then

there's another thing with חמץ, which is very strict: it's not בטל בששים. Other איסורים are בטל בששים. That means if a טרפה thing falls into 60 times as much, and it get mixed in that you can't tell, cause if you can tell it, you got to take it out. But if you can't tell, or even if you could tell and you take it out, but the taste, if it was hot, so the taste of the טרפה was absorbed in the pot that you're cooking, but it's בטל בששים. So if there was 60 times as much in the כשר versus the טרפה, it's בטל. חמץ is not בטל בששים. Why is it not בטל בששים? That itself is a big מחלוקת. When I speak to the women, I didn't go into detail. A big מחלוקת in the ראשונים why it's בטל בש- why it's not בטל בששים. You today, it's brought down, why is it takeh not batel? It's tereifah on Pesach, so it's like any tereifah food, it should become batel b'shishim. So one opinion is the chachamim said because the Torah was so careful with chametz, that they even made it that you can't own it. Plus, chametz is worse than many most of the tereifah foods. Most of the tereifah foods, the punishment, chas veshalom, for eating it is a lav. A lav, it's a negative commandment, which means you get malkot for it. In the time of the chachamim, you get malkot. Chametz, you get karet for it. So the Torah was very much machmir. So the chachamim said if the Torah was so much machmir with chametz, we're also machmir. And what did we say? Chametz is asur b'mashehu. Asur b'mashehu, one drop. Which means if one drop of chametz falls into something that's a thousand times as much, the whole thousand becomes asur. And another reason is because it's a davar sheyesh lo matirin. The din is that any tereifah food that if you wait, it'll come to a point well it which will become mutar, then while it's asur it doesn't become batel. That itself, what is the reason for it, in itself is a machloket between Rashi and the and then and וכיוצא, the Ran. But that's the din. Lemashal, what's an example of tereifah food that will become mutar? ביצה שנולדה ביום טוב. An egg which is born on יום טוב is assur to eat. Assur, it's muktzeh, assur. And if it got mixed in with a thousand eggs, it doesn't become batel. Why? Wait till tomorrow, and tomorrow it's mutar. So, therefore, it's called a דבר שיש לו מתירין. Chametz, so chametz is a דבר שיש לו מתירין, because after Pesach it's mutar. Now, those that hold that we don't accept that reason, and we give a different reason, the reason why it's batel not batel is because so strict, they claim it's not a דבר שיש לו מתירין. It's not something called mutar, cause a regular דבר שיש לו מתירין, all other cases of something that's assur which if you wait it'll become mutar, when it becomes mutar, it's mutar forever. Chametz, if you'll hold it for next year, it'll become assur again. So, it's not really a regular דבר שיש לו מתירין. Then there's another pshat from the Avnei Nezer, which is going to take too long to question. It's interesting pshat, but it's going to take too long. So, therefore, chametz is אסור במשהו. Because chametz is אסור במשהו, that's why the Chachamim- so it's very strict. That's why there by chametz, we have all these chumrot that we have, that some things that the Chachamim made, some things are minhagim, but it's all based on one thing, because it's במשהו. But chametz is אסור במשהו, there is no way בגשמיות that you could really be careful from it. All the other issurim, what could be the worst thing? Something by mistake fell in, it's בטל בששים. But chametz, that's the reason why we wish a kosher'n un freilichen Pesach.

Famous story with the Maggid, there was once a talmid of the Maggid that was so careful with chametz that to the worst extreme. He prepared everything before Pesach, and he even prepared a whole pot a whole jar of water to use the whole Pesach later on, so and he checked it through and he sifted it, and he wouldn't even eat in the Maggid's own house. So it was Pesach night by the Seder, the Maggid was having his Seder with the talmidim, he didn't come. He came sitting the sitting in his own house. And what happened then? When he went to ורחץ, to wash, he found a wheat in the water. And he knew it's something מן השמים, it can't be, he was so careful. So the first thing he did, he ran to the Maggid. So the way the story goes, I don't know, maybe it's part is made up, he ran middle of the Seder, he ran to the Maggid. He said, \"What should I do? Why did this happen to me? It's a punishment.\" So the Maggid said to him, \"This she'eilah, why do we wish kosheren un freilichen Pesach? You ever hear- mileh you wish a freilichen Pesach, cause not every time things are freilich, sometimes it's things that are sad. But a kosher? You wish a kosher? Make it kosher, it'll be kosher. You ever hear somebody wish, 'The Oibershter should help you should have kosher meat'? What do you mean, 'The Oibershter should help'? I'll go to the kosher butcher shop, I'll get kosher meat. It's up to you. What do you mean you wish a berachah you should have a kosheren Pesach?\" So he said, \"The answer is because it's almost בגשמיות not possible. And therefore, we wish, we hope, we rely on the Oibershter. The Oibershter will take care.\" So he tells, the Maggid tells this guy, \"You did not rely on the Oibershter at all. You thought thought you're taking care of it yourself, so the Eibershter showed you that you can't, you can't take care of it. But that's the bottom line. That's why it says, and it's called, has a name even, חומרא דפסחא, the chumra of Pesach, and that's why it says in poskim that certain chumrot a whole year, some people are very careful, that that's meshuga'at. And you shouldn't do it, it says. You're not allowed to be extra, not extra. It's something that's out, out of the normality. Certain things are chumrot that people accept which is not norm. Pesach you could do any chumra you want because of this reason, because חומרא פסח has this chumra, beside that the chachamim made it the Torah made it בל יראה בל ימצא, which we don't find by any issur, and also that it's not בטל בששים. What about בשר בחלב? But it's not בטל בששים. Oh, you want to get into that? Let's talk about that. Bichlal I think any questions you have, because there's nothing much I could say that people don't know, but if you have a question, just interject, and we'll get on that. This din that chametz is not בטל בששים is only on Pesach, okay? But you have to remember... Okay, good. Thanks. Shita of the Avnei Nezer. Ah? Avnei Nezer. Avnei Nezer? Avnei Nezer. So, it's only on Pesach.

Before Pesach, chametz is בטל בששים. Why? Because chametz is not asur yet. So when something gets absorbed with chametz, it's called היתרא בלע. It was בולע, it absorbed היתר, and that's בטל בששים. And that's the reason why a lot of people there A lot, I don't know a lot, but some people cook everything before Pesach. Why? Because just in case something, it became בטל בששים. The only thing is, there is a machloket. Some Rishonim hold that even though before Pesach it was בטל בששים, when Pesach comes, חוזר וניעור! It wakes itself up again! So before Pesach it was בטל, but now it's חוזר וניעור. So there's a machloket rishonim. The halacha that's paskent is like this: if it's לח בלח, if it's liquid in liquid, which means it really gets mixed, then we don't say חוזר וניעור. Then we don't say that it wakes up itself. If it's יבש ביבש, if it's dry with dry, which technically could become בטל, doesn't even have to be ששים, because normally the din is if you have few pieces of meat, one kasher, a one taref and five kasher, the din is it's batel. Batel barov, it's batel in the majority. There's just a machloket, some say you could eat them all, because every time you take one to bite, you say, well, this is the from the rov, this is the everyone, and some say one you got to leave over, because one for sure is treif and you throw it out. Just I don't want to I don't want to take the time with a story, but the story, Rabbi Zalman Shimon Dvorkin told me himself the story. He says he was once they used to שחט עפעס in in in Pennsylvania, the ליובאוויטשע שחיטה was in Pennsylvania, in Scranton, I don't know somewhere place, and they שחט עפעס a certain amount of meat, they checked, and when they were about to leave, they used to leave for Shabbos, so they realized that they made a mistake. One בהמה was treif, and they didn't because when they checked I don't know the ריאה the lungs, they found one of and they didn't know couldn't figure out which one was the טרפה בהמה, and which meat was treif. And they שחט the 20, 20-something, so they called Rabbi Zalman Shimon, he told me himself the story, he said they called him, and how to do? So he told them the din: take one and just throw to the treif, and that's it. And they went to the taxi or the car to go to the airport. On the way, one of them realized there is a way to figure out. Some numbers, I mean they have a way. They drove right back, and they found that the one they threw out was the treifah. That shows the koach of a rov of paskening a din. I mean that's interesting. But that's the din. So it's batel barov. So the same thing, if you have chametz and matzah, chametz and not chametz, the chametz will be batel barov. Pesach not, but before Pesach, yeah. Here we pasken that when Pesach comes, חוזר וניעור. Even though it got batel before Pesach, so יבש ביבש, which means dry with dry, we do say חוזר וניעור, it comes back, and therefore there's nothing going to help if it became batel before. But when does it help that people do things before is if it gets absorbed, so you those are not dry, like when you cook some Let's say there was a piece of chametz there, and it got absorbed into the food, then we say before Pesach it's בטל בששים, and therefore comes Pesach... What about dry with liquid? Huh? Yeah, but it's... Yeah. No, dry... No, liquid dry liquid in dry is like liquid with liquid. That means that when it comes is מציאות. But dry with dry... But but when we say liquid with liquid doesn't only mean mamash physically liquid. Flour, let's say good flour flour or bad flour, chametz'dik flour, and it got mixed. That's called like לח בלח. That's like liquid liquid, as long as it gets really mixed in, that's what's לח בלח. But anyway, let's get back to the ענין of בל יראה בל ימצא, which is the reason why we have to be בודק חמץ. Because let's get a little bit into the more understanding of it. The real halachot people know, what about the understanding? The Torah said that you're not allowed to own chametz on Pesach. Besides that, there's another pasuk in the Torah, the Torah says תשביתו, אך ביום הראשון תשביתו. There's a negative commandment, two negative: לא יראה ולא ימצא, and then there's a positive commandment, אך ביום הראשון תשביתו שאור מבתיכם, you have to destroy the shaor, which means the chametz. So, if a person has chametz before Pesach, in order not to be עובר בל יראה בל ימצא, what do you do? How do you get not to own chametz on Pesach? So, the

Gemara says that mi-de'oraita, there's two options. One of the two, you don't have to do both, one of the two. That is, or you actually physically find it, any chametz you have in your house, find it and get rid of it before Pesach, before the זמן האיסור, ערב פסח, get rid of it. How to get rid of it is itself a machloket in Gemara: Must you burn it, or you could just break it into pieces and throw it into the air and it's not edible anymore, throw it into the ocean? And we pasken that you don't have to burn it actually. The minhag is that we burn it. But one of the ways is pashut, first of all, looking for the chametz, there's two types of chametz: There's חמץ ידוע and חמץ שאינו ידוע, חמץ that you know about, and then there's chametz someplace under the couch. So you should look for the chametz, and even if it's שאינו ידוע, find it, and then you take it and you get rid of it. Then there's another option that the Torah gave, chachamim learned it out from the Torah, and that option is bitul, to nullify it in your mind. And bitul itself is a machloket, everything has a is a מחלוקת Rashi and Tosafot what bitul is. Rashi learns that bitul is you fulfill destroying the חמץ. There's two types of destruction: There's destroying it physically, and there's destroying mentally. If I in my mind decide that any חמץ I have is worthless to me and means nothing, and I don't care about it, you destroyed the חמץ. Tosafot says that's not what bitul is, bitul is hefker. By being mevatel it, you're giving up your ownership. And since by חמץ the דין is you can't own the חמץ if it's yours, but if you don't own it, there's no problem. But what we do is, when we say כל חמירא, we say both: We say לבטל ולהוי הפקר, it should become battel and it should be hefker. So we include Rashi and Tosafot in our לשון. No, it's also the גברא is mafkir it. The person is mafkir and he doesn't own it. No, they're both the גברא, but the question is, is the חמץ, the חפצא, no more existing in his eyes? I know, but in his eyes, and that's enough, or is it because he doesn't own it anymore? Whichever way. No, it's not hefker. That's, no, that's real destruction. That's like burning, if you hold that you could do it, yeah, because you're making it unedible, you're making it not worth anymore. Which here itself is, the רבי explains, that brings from the Rogatchover, that what is the מחלוקת, there's a million ענינים in Pesach, whether to burn it or you could just break it up, is the מחלוקת: Do you have to get rid of the עצם or it's enough if you get rid of the ציור, of the צורה? So the ashes gets rid of the עצם. That says in Tanya it says that if you burn something, it's not the ashes. But anyway, we're going to get carried away with a million things on the side. No, because we clean before, because we clean, so we don't have. But if you'd have... But let me let me just explain. So מדאורייתא, you could do either one: Or you take it and you destroy it, and you don't have to be mevatel it, or you don't have to destroy it, you're in your mind mevatel it, whichever פשט, רש״י, תוספות, you could have the חמץ laying around in your house. No problem. You could have חמץ around and you're not עובר. Why? Because or you were mafkir it with Tosafot, so it's not yours, and we said before chametz that's not yours could be in your house, or it's destroyed mentally, but you could have chametz around. So the

Torah said, do one of the two ways. I mean, a normal person, why should he work hard and finding the chametz and destroy it? He would just be mevatel it. Came the רבנן and the רבנן said, it's not good enough, you have to do both: You have to destroy it, get rid of it, and you have to be mevatel it. And Tosafot and the Nimukei Yosef, they all ask, the Ran What's the reason why the חכמים said both? So Tosafot gives the reason, Shulchan Aruch, the Alter Rebbe brings both, Tosafot gives the reason because if you're going to have chametz laying around, then what's going to happen? You'll forget. Because you're used to eating chametz the whole year, you'll see it, you'll come to eat it. Another nekudah Tosafot says, because since the Torah was so careful with chametz that they said you're not allowed to own it, so the חכמים wanted that it shouldn't be in your house. But the main reason is Tosafot says, because you might come to eat it. The Ran says, because if you're only going to be mevatel it, you have to really mean it. You're going to have a good piece of chocolate cake and you really look at it and you like it, and you think in your mind, \"I'm mevatel it,\" it's not בלב שלם. Therefore, the חכמים said you can't rely on the bitul. Now, in that case, just destroy it, why do you have to have bitul? So that, the Gemara says already. שמא ימצא גלוסקא יפה. What happens if you're mevatel it, but you leave it around, what happens if you if you destroy it and not mevatel it, and you leave it around, and in the middle of Pesach you'll find a piece of chametz, and you weren't mevatel it and you didn't destroy it either, you'll be over on בל יראה ובל ימצא. But if you're mevatel it before Pesach, so any chametz that's around, even if you didn't find it, you're mevatel it. And this is exactly what we do. We

go to bedikat chametz at night, we search for the chametz. First of all, we clean the house. Okay, so basically we have no Any chametz that you want to leave, you put it aside. We cleaned the whole house. But then we go to bedikah, the minhag is, this is only a minhag, to get the ten pieces. It's a minhag and it's based on על פי קבלה. It's hinted in the Gemara, but it's it's על פי קבלה mainly. So you put the ten pieces around. People think that bedikat chametz is searching for the ten pieces. That's not what it is. Bedikat chametz is you have to take a candle and go all over the house, all over the places, and you have to look if there's chametz. Now, bederech klal we don't find, because we cleaned it before. But that's the job. The job is to search for it, and then our minhag is that we walk around with a with a spoon and with a wax candle and with a feather, and we have a bag in which to put in the chametz that you find. And then, when we finish, we take this this spoon and the feather and the the ten pieces that we picked up, and any other chametz that you might have found, we put it all in the bag with the handle of the spoon sticking out, and you wrap you tie it with a rope, and that you put aside. You have to make sure when you search for it make sure to find all the ten pieces. That's why I just suggest, when the kids put out the ten pieces, that an adult go with them. Because it happened more than once that I get calls, the kid put it away, one of the kids put it away, he doesn't remember where he put it. And they can't find it. And

what's the din if you can't find, you search chametz and you can't find? You got to search again. You got to search again. It's a big problem. And the guy called me, and finally they searched, they searched again. He put it behind the sefer, some place in the back, the kid didn't kid didn't remember. It's it's not kid it's pashut then then there's a problem, because if you know for sure that there is chametz there, and you didn't find it, because you Here it's not searching means in case I have. If I don't find, I don't find. But here you know for sure you have, so and you didn't you didn't find it. So you got to be bodek again. It's it's a big trouble. Huh? It's not like the בהמה, no! No! Can't take a different piece and put it instead. No, you can't. You got to burn it. In addition, yeah, but the Chachamim said bitul is not enough. You got to do both. You got to do bitul and bedikah. Bitul and bedikah. Another thing, lemashal, when you go into someplace in a hotel in the middle of Chol Hamoed, you go to Disney World and you go into a hotel, you cannot move into the hotel unless you do bedikat chametz first. On on Chol Hamoed. You're not allowed to live in a house that's not בדוק. Pesach you're allowed to walk through, but a house that's not בדוק. Now, you say the any chametz that's there, it's not yours, it's the goy's. And you're not over. But it's not so pashut. If you rent a room and there's something there, you are koneh the חמץ בקניין חצר, because it's your room and there's Okay, you don't really want to be koneh, so it's not so pashut that you will be over anything. But you should take a candle, even if it's the middle of the day, and you have to go through the room with a candle, because you have to be bodek chametz before. The truth is with without a berachah. Be'emet it says if you know if you come to a house, but in this case you shouldn't, because usually they're cleaned and everything, so you assume there is nothing there. So don't make a berachah, but do it with a candle, but you should go through before Huh? If you befo'al we don't, because it's according by the sun, but if you have to do בדיקת חמץ during the day for some reason, do it with a candle. In your office, you should do it at night. But if you the night it's locked and you

can't get there at night or whatever, do it be do it the night before. But if there's no way, do it during the day with a candle. Chachamim were not metaken to do it with a candle during the day, because שרגא בטיהרא מאי אהני, but in this case, m'tzad the mitzvah of of bedikah you should do it with a candle, but you should be bodek. Sure you have to if you don't plan to go there for the whole Pesach, then you sell it, like you sell you can sell your whole house. If your office brought chametz in during the year, it's a מקום שמכניסים בו חמץ, and you're going to be spending a few hours there every day, you have to be בודק חמץ there. Sure you have to be בודק חמץ. That's something else. So that has to be put aside. It shouldn't, you know, should be separate. But you might have your own chametz. Just like in your own house, you say, \"Why should I be בודק חמץ? I know I don't have there.\" But that's the din of בדיקת חמץ. בדיקת חמץ, any place you might So you have to go with a candle that night to do it. If you can't do it at night, you do it the night before. If you can't, then you do it during the day. But you have to be bodek the chametz any place you're going to use. In there's there's two gedarim in בדיקת חמץ. There's one thing is the night of of בדיקת חמץ, you have to there's a chiyuv on the gavra, there's a chiyuv on the person. The person has to do the mitzvah of בדיקת חמץ. Then there's a din on the room. The room you cannot be in a room. The room has to be baduk, has to be a searched room. That's why the minhag is if you sell your you go out of town and you sell your whole house, you should leave Rav Zalman Shimon always used to say to do that, you should leave one room that you don't sell and do בדיקת חמץ the night before you leave, without a berachah. With a candle without a berachah. Why without a berachah? Even if you're entering even if you're entering where you're going. You should do both. When you come to a place you're going to stay there, it's kedai to give a dollar to the one that your father or whoever, your shver, and ever, and that room becomes yours, then you make a berachah and you search your room, and that's the night of בדיקת חמץ. But then the house that you have has a din of bedikah. Now, really it doesn't, because if you're selling it to the goy, then it doesn't have doesn't have a דין בדיקה. But still the minhag, the right way to do it is to leave one so the house that you have has bedikah. Just like you you're bodek your house and then if you have a corner where you put away and you're selling to the goy, that you're not bodek, cuz that has חמץ ממש. So now though most of the houses belong to the goy and this one room is the room that you are checking. So, if it doesn't have it doesn't have to do. He stands there when the father makes the bracha, and then he helps the father search. No, no. But if you're That's called the bnei beis. But if your own The Alter Rebbe actually says the bnei beis should stand there. Yeah, with the with doing that. But if he's going sometimes, you know, you have a few rooms, and say, \"You go to this room, you go to this room,\" each one will have to have to have to have a candle, cuz the bedikah has to be done with a candle. But the דין בדיקה. Now some say, \"What about a flashlight?\" So I think the Misnagdim have a psak for this from somebody that you could use a flashlight. We don't use a flashlight, it's not you have to use a candle. Now, some think you have think people think you have to close the light when you do the bedikah. Why should you close the light? Should be darker? Make it Leave it more light. איי שרגא בטיהרא, it doesn't say on the on the lights that this. In the sun it says a candle in the sun doesn't work, but on the light, so you go with the candle and what you you leave the light on. There's no mitzvah to make it dark bedavka. That belongs to the goy. Right. You have to let him. You have to let him, that's part of it. Yeah. He has He has a right. Yeah, he has a right to go to this chametz. This is a third thing that happened just last few hundred years. We said how to get rid of chametz that you shouldn't be over on בל יראה, so we said or not or, mid'oraita it's or, but mid'rabbanan you have to be bodek and burn it, and you have to be mevatel it. Now we

do a third thing: we sell the chametz. Now, how the two things fit, it's not so simple. It's a very big problem. If you're mevatel the chametz, what are you selling? How could you sell something that you're mevatel? It's עפרא דארעא, it's hefker, so it's nothing! How could you sell it? On the other hand, if you sell it, you can't be mevatel, you sold it already! So the Alter Rebbe says that the chametz that you sell is not part of the bitul. Bitul is the chametz that you don't sell. If you have any If you have any The chametz that you're going to burn, the chametz that you're burning you're not selling, and on that chametz you're burning and being mevatel it. Now, the bitul that we do, we say כל חמירא twice. There're two different כל חמיראs. The כל חמירא that we say after the bedikah, we're not mevatel all the chametz, you're still planning to eat it tonight! You're planning to eat it tomorrow, a whole morning you're going to eat the chametz! What are you mevatel? You cannot be mevatel. Mevatel means it's hefker and it's nothing! So you're only מבטל חמץ שאינו ידוע. You're mevatel, we know where the chametz, I found chametz and I'm burning it, then I know I have in this place chametz I'm selling, but I'm afraid maybe someplace I missed and it might be chametz there, that's the chametz that we're mevatel at night. When we burn the chametz, then we're mevatel the chametz that we know about, but not the ones that we're selling, but the chametz that we know about, that's the chametz that I have in my hand and I'm going to burn, that I'm mevatel, so I'm burning it and I'm being mevatel it. So why we need both? I said before, the Chachamim said why. They made so for just in case you'll find it, that you're not מבטל בלב שלם, so you should both. And why the No, no, no, so why do you do בידוע or לא בידוע, just do it one time before? Oh, that's this is not from the Gemara. This is much later they made this this the the כל חמירא from the night. Well, I'm saying

why do we need both at night and the next day the bitul? Yeah, the Alter Rebbe asks the shaila in Shulchan Aruch. He says, why do we need it? He said, just in case you'll forget, one, something, this is the אח... the Chachamim later later made that you should say both. So there's three chametz's? Huh? Three chametz's. One you burn, one you make hefker, and that you don't know, and one you sell? No, burn The burning and you're mevatel are the same, but something that you didn't find. Didn't burn the one that you didn't find. No, you can't burn the one that you didn't find, right. Yeah, yeah, yeah, yeah, yeah. And why do why do we do the bitul twice? Why not just wait until the next day to do the bitul? I think it's I think the Alter Rebbe in Shulchan Aruch asks this shaila, and I think he answers because you might forget, so at least the חמץ שאינו ידוע should be mevatel. But this he says חכמי אג אג הא הד הד later, it's not from Gemara, it's not חכמי הגמרא. Gemara it's only, but the Gemara says הבודק צריך שיבטל, goes on the one in the morning the morning. So So this is noge'a the bedikah, and it's all connected to בל יראה ובל ימצא, because you shouldn't own the chametz. But its of eating, that's where comes into all the other chumrot, that because we said that it's not batel b'shishim, and it's such a strict issur. Now, I'm not saying that if you'll have a mashehu, a drop of chametz that's not batel, there's a din of karet, that's not true. You only get karet for a shiur, which is a kezayit. B'mezid. B'mezid, but even if you do it b'shogeg, it's a issur karet, it's not chayav karet. It's a issur karet! It's a issur karet that you did b'shogeg. Issur karet is a is a status of a issur, that's a terrible issur. You did it b'shogeg, so it's b'shogeg, but the issur karet is only if you have a shiur. But לפועל, chametz is a issur karet, and it's not batel b'shishim. Therefore, we have a lot of chumrot. Which are the chumrot? So we

all know the chumrot that one starts from the Geonim, which is the chumra of kitniyot, that the Geonim said that you're not allowed to eat kitniyot. What was the And it's only נתקבל See, any din that the chachamim made after the end of the Gemara is not something that obligates kol Yisrael. It only applies to those who are under the jurisdiction of these rabbanim. See, the Gemara, whatever the Gemara said goes for kol, there's no such thing. Therefore, not everyone accepted it. It was only the Geonim that were from Ashkenazim, not from the Sefardim, so the Sefardim didn't accept it. And they also had different minhagim. Some Sefardim eat certain קטניות and not others. Some eat rice, some don't eat beans, some eat all kinds of different whatever. But so there is a איסור קטניות. The reason they made קטניות is because, number one, they used to grow the קטניות right next to the wheat fields, and it's possible that they got mixed in. And another reason is, which if you say that reason now, it sounds very strange in the in our situation now, the chachamim said that from from beans and from this legumes, you could make flour and you could make things that look like chametz. And therefore, people might by mistake they'll think maybe this is something that's that's that's a bean, made of a bean, but really it's it's because chametz is only from the five types of grain. And therefore, קטניות is allowed. Why do I say now it sounds strange? Because now what's going on with the potato starch, not even with not even with with matzo meal that they make everything with matzo meal, those that eat gebrokts, eat shruyah, but with krachmal, with with with potato starch, you can make anything. You can make cake, and you make you go to these hotels, and they have this Viennese table that looks I have people who go there. It looks more than you have a whole year! Anything you could think under the under the sun! They have challah! They have rolls, cake! But the chachamim in those days, the Geonim, said were afraid that if you do this, you'll mix it up and you'll come to eat chametz. So they made קטניות אסור.

When it came potatoes, when they found the potato starch, this was, ich vays, a few hundred years ago, it was discovered, it's mentioned actually Tiferet Yisrael, it says that the goy who discovered kartofel is a great goy, he saved so many lives, whatever. So the Chayei Adam, the one that wrote ספר Chayei Adam, wrote a letter to many rabbanim. He thinks we have to אוסר potatoes. Why? Because the same reason they אוסר'ד קטניות. And what they answered him is, you want to be machmir in הלכות פסח, but you're going to be mekil in הלכות חיי אדם. Because the only staple we have really to eat on Pesach is potatoes, and if you're going to אוסר potatoes, you're taking away Chayei Adam. He was the Chayei Adam, he wrote a ספר called Chayei Adam. So לפועל, על פי שכל, it should have been אסור like קטניות, but we cannot make up our own issurim. And that's what it is. The truth is, if all the rabbanim in the world would get together and make the issur, or if one rav in one community would make it, would have, but we don't look to make extra issurim. They didn't make an issur, they didn't. But what's all the chumrot then? If it isn't, I mean, no, chumra is your own, something that you're afraid will have some chametz in it, but this is adding a new category to it, which you don't and make everybody do it. If someone doesn't want to eat cake, it's not, lemashal, in my house, for the little kids we we make cake with potato starch. But the reason why I wouldn't eat it is not because of this, because where did you get the potato starch? The potato starch you got in the store, so it's processed, so we don't eat any processed food, but we weren't talking, unless you make your own. So years ago, I remember I think my shvigger tried to accommodate me, and she tries tries to make her own potato starch. It's impossible to make, it's such, you know what kind of job it is, you have to reib, you have to grate the potatoes, let it stay for a long time. What happens is the water comes on top and the bottom, and after you take out the water and it dries up, from ten pounds of potatoes you get a little bit of starch like this, it's nothing, it's very hard. But the fact that it looks like cake, no one asar it, and the fact that, so we can't, and that's not falling into the, a chumra of Pesach, as we say anybody could do, is a חשש חמץ. There's no חשש חמץ here. It's only a chumra to connect it to kitniyot. When you say quinoa, quinoa, the whole machloket of quinoa is not... Most say it's okay, but some say it's not okay. It's not because they make new issurim, no one makes new issurim nowadays. The question is, is it included in the kitniyot that the גאונים אסר? There are certain things that weren't around that time, but it's all the same category. Now

that's the she'eilah, which category does it fall in? So many rabbanim, most of the rabbanim say it's okay because it's not in the category of what the chachamim, what the Geonim meant, and there are some that say that it is. Lemashal, peanuts, peanuts is one big machloket. Is peanuts kitniyot or not? That's a different, that's not, that's not kitniyot, we'll get to that in a second. It's, yeah, that's, other nuts for sure not, but it's it's called peanut, why is it called peanut? Because it's a pea, if it's a pea, it's קטניות. So, they used to peanuts, people didn't eat, even though there was a machloket, but peanut oil, nut oil used to be, the Satmar company they used to make oil for Pesach, they used to have nut oil, used to make peanut oil. They stopped, they don't have peanut oil anymore. But what was the heter? First of all, many people say peanuts is not kitniyot. Number two, even kitniyot, there are a lot of shitot that hold that it's only the עצם קטניות, derivatives of kitniyot is mutar. So, if you combine both heterim, so you could use peanut oil, but then they stopped making it also because I think they

don't have peanut oil now. אבל בכלל not... No, but no other company makes... but no other company makes makes peanut oil. Yes. Yeah, but in my house also, when you make it even for the kids, we make it all before Pesach. All before Pesach, why? Because before Pesach, no matter what could be the worst thing, and because ein hachi nami, good, so those, but some people are careful with that, because bichlal, lemashal, another example of the peeled, we don't eat anything that's not peeled, and the reason is, first of all, the pesticides we don't know what that is, I mean we do know, but, and also also the the it's laying around, all the fruit is laying around, you don't know who touched it, what touched it, so you never know. So, if you peel it, you take off. So, what about before Pesach? What could be by peel? Wash it off! Wash it off without peeling. Ela mai, you never know, a tiny, tiny drop of chametz might have touched it and still still there. But before Pesach it's בטל בשישים. So that many people takeh do that, they would, but many people are still careful, even before Pesach they don't use anything that you can't peel, because probably, you could use the word meshugases on this, but but that's how it is. What about, could you have the, the tomato, another question she said she had to ask you again, that to make to peel make them easier to peel would be to boil them first. But if it's a chametz concern, even before Pesach... Oh that doesn't help. It does because it's... Lemashal, you're cooking it. When you put it in hot water, you're cooking it with the peel. Yeah, yeah. Yeah. Tomatoes you can eat if you peel it. In my house? Yes, we cook the sugar, and then most of the people don't eat it. Lemashal, in my house, I mean, I know from pashut being in a yeshiva, a bachur in yeshiva, so we were so careful, we didn't eat sugar. The rebbes

didn't eat sugar, even though once by the rebbe's tish someone mentioned that the bachurim don't eat sugar, the Rebbe said, \"Why?\" He made it like, he himself doesn't eat sugar on Pesach. But he said, \"Why?\" But lemaaseh the the bachurim didn't eat sugar. sugar? Two things: number one, if there's any type of chametz, it gets balua and it becomes בטל בששים. Besides that, you sift it. If there is a piece of chametz, it's not just cooking, you don't just cook it. You cook it and then you take a cheesecloth, and you let it go through. So mimela now, if any chas veshalom, any drop of chametz was there, it went through. So most people who are very careful, even they're careful, do eat sugar. I mean, I remember in my house, where my father was, but they ate sugar. He says his father ate sugar, and my grandfather ate sugar. Ate sugar. Gekacht! Geka- ya, m'hat gekacht, nor gekacht, nor gekacht. Gekacht the sugar. But, I'm saying in yeshiva we didn't. In yeshiva, the bachurim were able to have their own chumrot. Lemashal, the chumrot we had in yeshiva, that the bachurim, I mean, nowadays I don't think you have bachurim like that, but the bachurim

each one had his own silverware, his own set, not use somebody else's, not like that. And you put it aside, and you used to have it for yourself, and you used to wash it yourself. I remember when so I said, \"So being my house, whatever like the other, like my own...\" So I came home for Pesach. Like this till I got married, I never came home for Pesach. I was always in 770 by the Rebbe. So I came home for Pesach, so I brought my So I said I'm using my own plates, my own So my mother, you know, when I came for the second days, \"Meshugener!\" I thought she would be she get meshuga at this, but she she said, \"It's fine.\" She was happy with it, she didn't care. Coffee also, because it's commercially. But what happens if you get your own beans? The sheilah is if it can be can be peeled to to grind it, unless you do it before Pesach, and you rely on it. So it's all these all these commercial things. There's nothing wrong with commercial stuff, there's nothing wrong with commercial halachah. That's why I know Rav Ashkenazi alav hashalom used to give out a letter before Pesach that no one should go to, you know, eat the commercial So I thought to myself, it's not for a rav to say. It's for a mashpia to say. A רב, על פי דין, if it has a good hechsher, what can he say? Don't eat it? How can he not eat? It has a hechsher, it has a reliable hechsher. It's a it's a hashkafah thing, it's a it's not a halachah thing. So, but these commercial Used to eat? Domino sugar, yeah. Yeah, they say Domino sugar is no human hand touched it. I don't know, now things are much more careful, but when these things started 50 years ago, when they used to have the special sugars, someone told me he worked in the company, in in I don't know who it was, Itzkowitz, we know the Satmar is with these hechsharim special, has it They still have Itzkowitz? I don't know, used to be. Someone told me he worked there. You know what they did? They brought They bought in the in the oft in the company big sacks of Domino sugar, and they just had people sit there and put it into these bags and put a stamp on it. So they say Domino sugar. So we takeh, but nowadays they don't do it. Nowadays things are more transparent, they think twice they want to do it. אפילו with the eggs, they used to sell eggs that are not washed because they don't know. So

Rav Zalman Shimon told me when he was once in camp one year, there was a farm not far from there which sold eggs, so they thought to go check out to see בנוגע פסח, give a hechsher. So he came there and he wanted to see how it is. So the problem with the eggs is that when they lay the eggs, it's laying among things and they have their food there and it gets stuck. So that goes through a rinsing system of alcohol, they say. Anyway, so they made what, that they made that that you have to have so-called not-washed eggs. So the Satmar gave out a, especially they would sell eggs, נישט קיין געוואשענע אייער, not-washed eggs. So he went to this farm to find out, and this old lady who ran the farm told him, \"Yeah, there were rabbis, other rabbis here that came because they knew that they used to give a hechsher on that eggs from that farm, נישט קיין געוואשענע.\" So they said, \"Well, what happened? How did How did you do it?\" So she said, \"The eggs fell, we washed the eggs, and these rabbis told me, 'Take some dirt and put on it. Make it look dirty.'\" Okay, I can guarantee you nowadays they don't do these things. Nowadays all they need is to be caught doing this, it'll go all over, become viral now and now. So now you could rely. But also we never were machmir to eat נישט קיין געוואשענע. But You have to have a separate pot. It's a special pot. The problem is that it has dirt on it. No, but when the געוואשענע is because what they wash it with, that they wash it and they claim they wash with alcohol. The נישט געוואשענע is a different problem, because when they lay the eggs and the the eggs are all there in in the in the place where they are, in the coop, whatever it is, there's dirt there and there's their food there and it gets So So, not peel it, how can you peel it? But you should Before you use it, even on Pesach, you should wash it. Wash it and then And it's clean, but then you should peel it, you shouldn't— Okay, eggs anyway you eat it's peeled. And also when you cook the eggs, you should have a special pot. You shouldn't cook the eggs in the same pot that you cook other food. It's possible you you make sure it doesn't have chametz. But at least לפועל ממש, what do you gain when you take the eggs out and you open up the eggs, and if it cooked with some problem, then it got absorbed in the egg. Good, so that, in this case, I never saw anybody who is makpid not to eat eggs. It would make sense not to eat eggs on Pesach because of this reason. Which one did the Rebbe want? I didn't get an answer. Or they asked the Rebbetzin what she wants. Sometimes they stamp the eggs and the dye that and they use the dye of the eggs. They still do? I haven't. And also So, you have to be careful not to Get those. Yeah. That's the organic, probably. Okay,

milk is another nekudah here. Let's get to milk, huh? One second, milchigs, so he's asking about milchigs. Now, there are many people who don't eat milchigs on Pesach. Why don't you eat milchigs on Pesach? So, milchigs, so one of the things is because it's processed. If you don't eat any processed food, the only thing you eat is you have to. What is you have to? The wine, unless you make your own wine; the matzah, you'll make your own—I mean, you'll help out in the bakery, so then you'll see. But but everything else we try not to eat processed. The milchigs The meat is, yeah. The meat is not really processed, it's it's shechitah and it's, but it's packed, but it's not But it's not processed, but the milchigs stuff is processed. But the milk itself is also not processed. So, the real reason the real reason why people don't eat milchigs The real reason that people don't eat milchigs, because in Russia or in those years in Europe, people didn't have enough money to buy two sets of dishes. So, to have milchigs and fleishigs you couldn't, so they only had fleishigs, and for one week they managed without it. L'foal, iz geblieben, became the minhag. The

Rebbe actually did eat milchigs. He drank milk. He drank milk and he used to have hot water with milk. And he ate cheese, they say. I don't know if he ever really ate cheese. No, they didn't make themselves, no. He used it. When they say that the Rebbe ate chocolate on Pesach, the Schmerling's chocolate, so I heard from a person who was involved in the Rebbe's house, he says it's a שקר גמור. It's not true at all. Had sugar in it, yeah, but he did not. A whole year, the Rebbe, they say, would have in his drawer some chocolate bars. If he ever felt weak, he would take a little piece of chocolate, would give him some energy. But Pesach, Pesach he didn't. Pesach he didn't. But that's But the Rebbe ate milchigs, but it doesn't mean the Rebbe ate milchigs is But there are people who don't eat milk, and it became almost like In some families it became like a minhag. Like for instance, garlic. No. Why could they not? They could have a whole year. No, milchigs is a problem if you're not careful. Also, yeah, also. It's all comes from their country. The reason is you if you feed the בהמה חמץ, you cannot eat the milk. But basically it's only on Pesach. If you if you milk the cow on Pesach and the behemah ate chametz on Pesach, is you're not allowed to eat drink the milk. But if you do it before Pesach, you're allowed. L'foal mamash this Huh? Why what? Because it's it's a derivative of chametz. Huh? Yeah, but this is direct, more direct. This is more direct, yeah, this is more direct. But if it happens before Pesach it's no, it takes But if it ate it Yeah, yeah, דם נעכר ונעשה חלב. True, true. But l'foal, it says in poskim it's not it's not brought in Gemara. Gemara doesn't say, but in poskim it says if the behemah ate chametz, don't drink the milk. If it ate chametz before Pesach, then it's not a problem. לפועל ממש, all these places that give a hechsher on milk don't feed them chametz for a few weeks before Pesach. What they the milk that they sell for כשר לפסח, they make sure. So מצד הדין, there is other things. I don't know, they eat other things, I don't know what they eat. They could eat kitniyot. Huh? Whatever. They eat corn. Whatever. But לפועל, it became a minhag for those people that not to eat milchigs. It's like I'm giving example of the קנאבל, of the garlic.

My house we knew, my mother knew from her house, we don't eat garlic on Pesach. What what's the problem with garlic? It's not beer they used Because they used to, they say that they used to, the גוים, they used to dry the garlic over the ovens they used to bake their stuff, and what does it got to do now? the bakery ovens. In Hungary, they used to beer, as well. All with the beer. All kind of things they used to do. Nowadays, it doesn't apply. But לפועל, there are certain things that became a custom, like specifically garlic, there is a letter from the Rebbe Rashab, where he writes, he doesn't know why you don't eat garlic. In other words, he doesn't see there's a reason. But so when that was printed, some people said they started to Uh? Powder? No. No, the powder also comes from garlic, powder powder is processed. It's besides the point, but that's the chumra of process, not such a great chumra. But garlic has nothing to do Even those that do eat processed food, and it's not only Lubavitch, a lot of places don't eat garlic on Pesach. Uh? And if it's processed. If it's not processed, there's no problem. If you don't care about processed, it's not a problem. But where do you have garlic not processed? But people are not careful with processed food. That's not Yeah. But anything that has a hechsher and it's good hechsher, you could use. So nowadays, you could buy everything with good hechsherim. But if people are careful with the processed food. The main thing you have to be careful is with what matzah you use. That's the main thing. Cuz the closest thing to chametz is matzah. The closest thing, the difference between chametz and matzah is a mashehu, is a drop, and if the matzah is not so, then it's the worst thing. Reb Yisroel the Mesmit would not eat matzah all Pesach. He only ate six matzot for the two sedarim. He used to bake himself, he used to go to bake himself. Every matzah would make a separate מירה. A מירה is when you have the the the the needed dough, he would make a little bit, a small מירה, make the matzah, make sure it gets good burned. And that's all he would eat the whole Pesach, because the matzah is the worst thing. The Rebbe once said, but for bringing that, that's not that's not good. You shouldn't do that. It doesn't say It doesn't say you should eat potatoes all Pesach, that's whatever used the lashon. And the Rebbe would eat matzah, people eat matzah, but you have to know which matzah you get. So those are able to get matzot the ערשטע אויווען, the first oven, which is the first 18 minutes, which is So, but uh It's not as ערשטע אויווען is 7:00, ערב פסח ערשטע אויווען. The ערשטע אויווען, because before you before you kasher before you bake the matzah, they would everyday kasher the oven. Kasher it as if it was chametz, with with fire, would make it kasher, so now it's 100% good. It takes to get חמצ׳דיק 18 minutes, so the first 18 minutes, it's definitely not chametz. Later on, maybe a piece got stuck, maybe something and then it's more than 18 minutes. Now what they do now is, middle of the day by the bakeries, they stop the oven and they kasher it again, So you have more of the ערשטע אויווען, which mimela they could charge more for it, if you want. It's a Good, but what's They gain and the people gain. What's wrong with that? So they gained. But that's the maalah of the ערשטע אויווען. No, not true. Could happen. When is 18 minutes not happening? If you work with the dough. If you don't If you let If they take dough and let it stay, and it'll be 10 minute 5 minutes, it'll get חמצ׳דיק. But lafoal, they keep on working the whole time, and since they work the whole time and it's not 18 minutes, but later on, when it's more than 18 minutes, you never know, so that's why it's a maalah of having it. So for the סדר, למשל, each when you buy you should get some 18 minutes first 18 minutes, at least for the כזית מצה. That's the ראשון, that's first. Uh? You're right. Right, but the כלים that you have, and you never know maybe in the oven, on the side, it touched something, maybe the sticks, because you have sticks that's clean, maybe there was something stuck. Uh? You know what, the ערשטע אויווען they don't bake them so good, because it's not so hot yet. It's hot, but the ערשטע אויווען the matzah is usually not so not such good matzah. Now

there is a special hidur in having the ערשטע אויווען of the year. The first אויווען that they make here and that they take a lot of money. Which year, though? Now, based on what we're talking about now, the oven, that's where the the gebroks comes in. What's the reason why gebroks? It's all because of a chumrah of Pesach, and all the whole idea of gebroks started just 200 years ago, 250 years ago. The first one mainly who writes about it is the Alter Rebbe, in a teshuvah. The Alter Rebbe writes in a teshuvah, and he writes like this: What made, all of a sudden, become a chashash of gebroks? And the reason, because it's an Alter Rebbe and חסידים, it's a חסידישע thing. The מתנגדים, all eat gebroks. Because it's all started with chasidim, and the chumrah of chasidim, they don't care. What was the chumrah? How did this How did the chumrah start all of a sudden? So, the Alter Rebbe writes like this: We know what makes chametz? Chametz is flour with water, makes chametz. They used to knead the matzah very long to make sure it's good. In Yiddish, geknatn, knead. And then, all the flour got part got became part of the dough. The Alter Rebbe writes that not long before this teshuvah was written, people started becoming more mehudar. So they started trying to make the matzah baking faster. The long the faster it goes, the less chance it'll become חמצדיק. If they make it faster, they don't knead it so well. If you don't knead it so well, it's very possible that little specks of flour are remain. When you bake the matzah, the specks of flour could be still there. Now you're going to dip it into water, the water will touch the flour. And it's a big, a far-fetched chashash. Number two, there's a big she'eilah if baked flour could become חמצדיק. So even if there's flour But nevertheless, there is a chashash for this, and some hold it is, and therefore, he says they start that we should not eat it, not get it wet with water. But it's only with water. What about מי פירות, juice, pure juice? Now,

מי פירות is not machmitz. Juice doesn't make חמצדיק. If you mix flour with orange juice, pure orange juice, not a drop of water, it will not become chametz, it'll rise, but that's not what chametz is. It says איזהו חמץ אלא סירחון. Yeah, so it's mezonot, yeah. So, therefore, wait, wait a second. So, therefore, so, therefore, if you would have pure pure juice which you're guaranteed that it doesn't have water, you can mix it with flour, even certainly you can mix it with matzah. The only thing is, you have to make sure there's no water, because מי פירות, juice that has a drop of water in it, will make it חמצדיק faster than water itself. That's what the Gemara says. So, therefore, if you would be guaranteed in wine, let's say you take your own grapes, and you make sure before you squeeze it there is no liquid on it, and it's mamash dry, and you squeeze it, and the wine that comes out, you could dip matzah into that wine. That's not gebrakts. Milk, if you would have milk that you know came directly from the cow, and when you put it into the jar that you milked it into was definitely 100% dry and there's not a drop of water there, you could mix In Lubavitch they used to have what they used to call shemurah milch, that they used to make sure that it has no water in it, and they used to dip matzah into the shemurah milch. So be'emet you could do it. In the milk don't try to do it, because you never know how much water they mixed in. איי, they claim it's pure, it's 100% pure? So that's why yesterday, when I spoke to the ladies, I told them the famous story, not נוגע פסח, but a story that is נוגע to this, that there was once a place where there was Europe, years ago, there was a ch asunah that day, and they cooked all the food and everything, like not Nowadays if something happens, you go buy new food, you go to the caterer, go to the restaurant again, but milk fell on the fleish, and it ruined the the seudah. So they called the rav to see the I don't know which Rav, but it was a very smart Rav. They called him, he

started to ask how much milk fell on this, he started to think maybe it's batel b'shishim, it wasn't batel b'shishim. Was more, wasn't batel b'shishim, so it's treif. Well, what do you do? It's going to ruin, and the seudah is supposed to take place very soon, the חתונה is taking place. So he said to them, let me think about it. I have Maybe I come up with some idea. He says, give me an hour. He went into his room, locked the door. After an hour he comes out, rabosai, it's kosher. Why? Can't tell you. Didn't say. Okay, the Rav paskened. Years, years later, this is what he told: He locked the door, quietly he called the שמש, and he said, go get me the guy who sells the milk. The guy came, and he says, Reb' Yankel, tell me how much water do you mix into the milk? He says, Rebbe, chas veshalom, not a drop! Says, I swear to you, I'm not going to tell anybody, tell me how much water you mix into the milk. So he told him how much water he mixes in, and he made a cheshbon that it's batel b'shishim. Cause the milk was less, cause that was water. So he never told because he promised him. When the guy died, that's when the Rav told the story what happened. So you can never know. They say what the milk, so I wouldn't do it, I wouldn't do it with the wine. First of all, some wines officially say they mix in water. Wouldn't do it with the grape juice, you can't do. But something that you know for sure. So therefore, the question that comes up with butter. So I

remember I myself asked Reb' Zalman Shimon Dworkin, was not נוגע to me, to the kids, can they have butter with with matzah? He says, no question, make sure there's not not wet, make sure there's no liquid there, nothing, then you could. Huh? Why? Right, right, right, right, you don't have water there, but no, sometimes you take it out and it's from the fridge, it has dampness on it. Yeah. And the same thing with avocado. Can you smear avocado? If you open avocado and you make sure and you don't You washed it first, let's say, and there's some drop of water, no good. So make If it's not, you could smear on it. Now, some people would not do it anyway because, you know, it's it's מנהג אבותינו בידינו, my father didn't eat matzah with butter, but for the kids for sure you could give it. You could eat it. self if you want also, but you have to be very careful to make sure. What what about jelly, which is not a liquid? So it's pure fruit. Yeah, but what are the ingredients? Yeah, but you have to know Maybe it has water. Maybe it has water. They cooked it into jelly. They had cooked it in water. If your container just has fruit juice I don't know. And it's not a liquid, that's what I'm saying. It's it's So if it looks like a gebrokts, it's not a gebrokts as long as it's really not, as long as there's no water in it at all. If it's no water in it, then there's no she'eilos, yes. So you could eat the avocado even Right. Even gebrokts, even though it looks like what? Because it looks like gebrokts. It's not asur. Look, gebrokts is bichlal not asur, but we're very careful.

Someone once asked the Rebbe בנוגע a child who needed it, says to give him matzah, what It's two choices: or to give him machine matzah, or to give gebrokts. Which one? So the Rebbe said gebrokts, not machine matzah. Machine matzah in Lubavitch was apgefragt. There was once somebody came to the Rebbe Rashab, famous story. When I spoke to the women, I didn't tell them the story. That famous story, somebody came to the Rebbe Rashab and explained to him about their machine, how gevaldig it is and it's a hiddur and it's the best. And he says everything is fine. So the Rebbe Rashab told him, \"I want to tell you a story. A king Ah?\" No, that's that's I think that's a different story. I don't know if this is the same, maybe it's the same. He he told him, \"I'll tell you a story. Nikolai, when he became the king, he was interested in all cultures. He wanted to see everything that happens in his country, people. So he wanted to see all Yidishe things. So he wanted to see a Chasunah, he wanted to see a Bris, a פדיון הבן. He wanted to see a bar He wanted to see everything. So once it was a time he wanted to see a a Bris. So they made a Bris, a special time when there was a guy kid had a Bris. So they prepared it so the king should be there, and the king was there and watched the Bris. And he saw how fast he went. After the Bris was over, they asked him, 'Your Majesty, what do you say to the Bris?' So he says, 'Everything is perfect, Gevaldig. One suggestion I have: it's fine and good, but just you don't have to eat it.'\" He saw the Metzitzah! So he says, \"But you don't have to eat it.\" So the Rebbe Rashab told this guy, \"So Alles fine\" He told him about the machine, \"Alles fine and good, but you don't have to eat it.\" Now,

some also say someone asked the Frierdiker Rebbe once, \"Is Matzah machine Matzah after פסח חמץ שעבר עליו הפסח?\" So the Frierdiker Rebbe answered him, \"זיי ניט קיין שוואנץ.\" Millions of Yidden eat it for Pesach, you're going to say They say in America there were some years that Pesach Sheni, when you're supposed to eat Matzah, the Rebbe ate Davka machine Matzah to show that it's Matzah, that all these millions of Yidden who ate it. I remember someone told me in Brazil there was a year that