The discussion centers on the requirements and stringencies for preparing matzah for Passover. A key principle is that matzah must be guarded from leavening with specific intent (lishmah) for the mitzvah, particularly for the Seder night, as derived from Talmudic debate. Once flour and water are mixed, active supervision by a Jew is required to prevent chametz; however, flour may be purchased without such strict oversight if no issue is apparent. The conversation draws an analogy to a poor man who must bake bread hastily with his wife due to limited resources, emphasizing that on Passover, everyone should personally oversee matzah preparation as if they were poor, fostering self-reliance. This underpins various Passover stringencies, which are likened to the care given to a newborn, reflecting the holiday's status as the "birth" of the Jewish people. Anecdotes illustrate how personal pious practices can inadvertently become community norms and highlight the importance of sincere intention, as seen in a story where a rabbi valued a shoemaker's heartfelt prayers over his own meticulous preparations. The summary concludes by noting that beyond all stringencies, the special care in making matzah is paramount as it is central to the Passover observance.
in order that as soon as the oven is hot enough she can quickly throw in the bread that's what the brysa says and therefore the brysa says so too comes pace that every year it has to make mats in the same way every year it needs to make mats alaikham oni the same way the poor man begs his bread now what in the world is to pat him that so simple the simple meaning is that when the poor man gets to oven going he doesn't have much time he doesn't have too much wood so if the wife's going to start making the dough after the oven is completely heated right it might lose its heat so she gets everything prepared before so they can do it very quickly and the message is so too when you bake mats alaikh it doesn't matter whether you're poor or wealthy when it comes to pay sakh everybody begs it like a poor man meaning the haste you know there's an urgency to get a going so it doesn't become a comment that's the simple shot of the gamara however the rush on that gamara quotes from it of high gun that of high gun says that when a poor man begs to bread he and his wife the two of them do it together they don't go to the bakery and buy bread they can't afford it so they do it themselves so the gamara means is on pay sakh everyone has to bake the mats to themselves you got a baked mats at the same way a poor man begs his bread just like the poor man he does it at home and see in his wife it's a hey mishamaisis within house because they don't have the the luxury to go to the local bakery so so to pay sakh everyone does it themselves meaning you should not rely on somebody else you should oversee it yourself and this is from the high gun and this is the source of the minig that many people on pay sakh you know we'll try and do everything themselves some people make their own wine some people you know you know whatever it might be whatever hummus you're able to do according to the high gun is posh shot in the gamara it's actually the posh shot in the posh of lechamani so it's almost uh in a way it's almost almost almost that is so to some you have those that say as if my the orange is that I make with my hands have shyless but the tropical there's no shyless on the other hand the coin to the high gun no the gamars says you got to do it yourself the humra is that you do it yourself that's the humra and you do it and you do the best you can you do the best you can now the truth is you know pay sakh is full of hummus and the reason is pay sakh is the birth of the Jewish people as the Sukhuminy Cheskel speak about the girl the whole story of the girl there that was rescued she was found misplacesses but the mair she was found wallowing in the blood not to go into the whole story but we compare that on pay sakh the yidn were born you know and the yidn were born and the abish to found us and he cleansed us etc etc when a baby is born you don't take any chances you give them the healthiest the purest right for an adult even for an older kid no the levy candy no the yidn you'll eat something you can afford you know the god is strong right a baby a baby you don't there's no a baby you're machema you don't take any chances so it's because we were born by its use it's right we treat ourselves like babies that as far as the halokas we don't take any chances and we're very machema one week one week a whole year there is a story a lobovitcha story there was a great lobovitcha of this happened at times of the rebera shab that there was a lobovitcha of who was out of home one day during pay sakh when he came back home he asked his wife no did somebody come by while i was out and he shyless and she said uh a woman from down the street came by and the rob asked his wife and no what happened nothing she saw me making lucktion and she was all excited she said she's gonna go home and do the same and the lob said what and his wife said what do you mean i'm making egg lucktion he said you're making egg lucktion but what's she making and he runs to the woman's house or his wife ran to the woman's house and tackered the neighbor down the street was making lucktion with flour you know she saw the rebertson doing it she thought she could do it herself so the rob said you know from now on we're never having egg lucktion again there's not a joke this is this is how humorous comes a true story because he saw what happened he saw what happened you know that that's really why kittness the beans and everything they read the issue with kittness is because it can be a mistake and for real hummage and that's exactly what happened with this rob's i don't forgot his name this sort of with this with this with this auction the egg lucktion she said you know what because as a rabbi of the city you know i i caused that this this other woman mama shade hummage so i ain't doing this ever again and in that family they never had egg lucktion so that's where the humorous began you know they started the first time they took it upon themselves the reason was clear a hundred years later no one knows where it came from run at the bit but but they all started off you know garlic started off for a reason those there was a lucky reason garlic there was an issue when they would dry it out in the ovens no sometimes bread in the oven apparently somebody was speaking about garlic in front of the rebera shab and people were saying you can't eat it and the rebera shab asked why not there's such a tradition on the other hand many people do anyways and people ignored that part of the rebera shab. That's when it comes to hummus bechamelum pesakh when it comes to matse matse it's even greater because matse is really the closest thing you can have to come and serve a pesakh is matse there are some people that only eat matse by the sader you know and by the yom tovanshabas meals but none if you don't have to because the the biggest question you can have is the matse itself is the matse itself there is a maize rapchain brisker cool from all of the side from all the side sorry the vildegon right yeah you should make ala matse the balamore asks why we don't why we make a mitsun you shibb besuk all suckers we don't make ala khilas matse all the days he says because there's no there's no mits that you're fulfilling the shalakong the vildegon why is there no mits why is there no brokhataka all those days but listen you're right there's a mitsun on the other hand there's also the there's the there are those that are nervous from matse you know because ultimately this was mamsh you know there was a potential from it anyhow when the pheim brisker was a kid the child he came home one day and his father rabiosif doyev salvecek what is like a orchestra over here when a pheim brisker was a kid he comes home one day and his father the famous josef doyev salvecek the original jbeen at times of the cemak sedek he comes home with a big smile on his face so his son rabchain says tatte tatte what's the big smile what he's so excited about says father says this year we're having real mahuudu di kamatsas so the pheim asks his father what happened this year says father said listen i was in the matse bakery and i was trying to implement all of the hummus that rabiosif doyev salvecek had but i felt that epa something something was you know something was skipping my eye i felt that it wasn't uh i was not satisfied as i exited the matse bakery i bumped into a guy yanko the shoemaker and i said yanko because this yanko he stores them also make his own matse i said yanko what special chumud you have when you make your matse say he says rabbi he says i'm not a big scholar this yanko says but the day that i make matsez when i david in the morning i cry abyshta i'm a simple Jew but please help that my matsez that i have for pheissach should be muhudutik should be special beautiful matsez so when rabiosif doyev salvecek the basal evy heard that he said yanko how about we switch matsez so yanko said rabbi you got to be crazy but if you're willing i'm willing so the basal evy then came home and when he saw his little son rabchayim and chayim asked tatoo why you smiling said this is why this year i've this year this year i have special matsez no so chayim little chayim turned to his father and he said the abyshta apparently answered yanko's prayers he asked for mrudutik matsez and is getting them anyhow there is a wasn't hard for him to give for him for yanko there was the biggest pleasure what do you say the basal evy fine he honestly thought now the reason he did that you know it's like the rogaczova said the rogaczova said if i would make my own matsez
He had to be worried for a million things. But if somebody else makes it, "Aid eichhod nemon besu'n, one witness has believed." God says I could trust him. If I make it, I know all the issues that perhaps I could have been more careful about or not. But if someone else makes it, it's pure, it's God-free. So the pastors from the base of Halevi thought holochically he would actually be better off with the ankles, Matsus. You're saying it was a misidious nevish on his part? No, I think he either way. The point is that besides for all the ghumrs on Paisach, there's a special ghumr in making Matsus. And that is how we enter our discussion for tonight. So please go to number one on the sheet. Number one is a Ghmadim Psaachim. It's an innocent Ghmadim. The Ghmadim is discussing if on Paisach, the Matsus you have happens to be the Matsus that is brought along with a carbon tajda. We learn about this week in Gummish. There are certain carbonus that alongside with them, Matsus have to be brought. Matsus have to be brought. And the question is, okay, the Husta Matsus, why can't you use that for the say-der? So the Ghmadah says, this is in the sheet of Raba number one. We smart them as a Matsus, the Paisach is boy. One must watch the Matsus. Says the Ghmadah, what do you mean? What are you watching? What do you were protecting them from? You have to protect them from hummets, but it's more than that. Matsus, how Mishdameris, Lashem, Matsus. You have to protect the dough from becoming hummets for the sake of eating this dough for the Mitsu of Matsus. It's not enough to protect it from hummets. You have to protect it from hummets for the sole purpose of eating it Lashem, Matsus. Like Baisama and Baisilu disagree, Lugabiasuke. If one puts on the Schaach six months before Tishre, during Paisach he wants to have his say there outside and he points covers it with Schaach and everything. According to Basilu, Mennat-Tair, it's a good Suka comes Suka's. Baisama says, "No, Suka has to be made Lashem. The Schaach has to be put on for the sake of the Mitsu of Suka." That's the opinion of Baisama. We talk about Paisama like Baisilu over there, but you see that debate over there. Well, similarly, exactly. Yes. That's a shyle. If you did it for Suka's years ago, the Korg-Tabaisama is that good for your whole life? You know what you have to renew it. After 12 months, Shikrasetsin Halachat, 12 months has considered the time for getting something. So the Schaach after 12 months, if you forget, is a Lashmah that did a U or a Siddin in the Schaach, either way. When it comes to Matsus, a clear Gomorrah, the Gomorrah says, "The Matsus has to be protected from becoming hummus for the sake of using that dough for the Mitsu of Matsus." But the Matsus that are brought together with the Korg-Tabaisama, yeah, when they were baked, they were checked upon, they shouldn't become hummus, but not for the Mitsu of the Night of the Seder, for a different reason, and therefore it doesn't count. Yatsus-Sazoo says the Gomorrah excludes the Matsus that accompanies the Korg-Tabaisama, sheaen-Misht-Ameris-Lashematsa. It wasn't protected for the sake of Matsus for the Night of Baisach. El-Lashem-Zewach, it was protected not to become hummus for a separate reason, because the Kharb and Tau'id needs to have Matsus, that's nothing to do with Paisach-Matsus. So what do you see from this Gomorrah? When it comes to Matsus, not only it has to be watched and protected, it doesn't become hummus, but there has to be specific intent that is protected in order to use this piece of dough for the Matsus of the Night of the Seder. Okay, it sounds pretty simple. We go to number two. Number two, we have a bit from the Al-Tadebah, and you'll tell me what you think. Then we'll see the Taj in number three, and then everything's gonna explode as we get into the major controversy of the Mishin Matsus. It's gonna get hot, which was one of the issues with the Mishin Mats as well that was getting hot. Anyhow, number two, we just need this just for the background, just for the base of everything. Seder's Al-Tadeb in his beautiful words, "Ein Audem Yaitse Yaday Khivase, "Ella Bamsa Shashamari Yisrael, "Michim Mochleshaim Pesach." You can't be Yaitse the Midsaw of Matsus, unless you'd watched it from becoming hummus, with the purpose, Lashay Matsus, for the purpose of using that dough for the Midsaw of Matsus. A number that says in Pasha's boy, "Woshmaratem Esa Matsus," you have to watch it. "Shayish Marena Yisrael, Yid must watch it." Lashay Matsus Mitzvah. Right, you ever walk into the thing, you see all the old women going to the Shayy Matsus Mitzvah, Lashay Matsus, yeah. As the. And this is the reason, a Yid has to do it, and they have to, there's a shout out, they have to say it or think it. Usually, Lashma, you only have to think. You know, even when you make Sits, Sits also has to be made Lashma. And the minigle Khatchil is you say it, you know, if somebody, in fact, if you're Sits, you'll ever get loose and you retire the knot, the minigle is to say, the Shayy Mitsvah sits as an entire knot. Although, really, you don't have to say it. It's enough to Makhshava. But either way, better to say it, we all exceed them always said, you know, "Kol Ma'urid Haqavana, the speech awakens the intention." That's why by davoning, we davon loud, sing during davoning because the coil is Ma'urid awakens the Kavana. So, so, when it comes to Lishma, there's an Indian of saying it, when you say, "You remind yourself, you know, don't get distracted." Fine, continues the Al-Tarabah. The Yash-e-Mim-Sum believe, Lashma, Mitsvah's behead of Tehlu-Matsus. Some say you actually have to have in mind the behead of Tehlu-Matsus. Okay, the shouls, what's that adding over the first one? The first opinion says, "You have to have Lashma, Mitsvah's matsu, and here you have to have in mind the Possok. It seems to be a slight, very, very small argument. But the Yash-e-Mim-Sum says Al-Tarabah, Lashma, Mitsvah's matsu, Sivasiya, Mim-Tar-Khu-Matsus. You're supposed to have in mind that the Possok of all seven days eating matsus. Dahine, or that means you're in Sharmar, Lashma, Matsus, you're going to be saying, "Pesach, Yash-e-Bah." So, the second opinion is more lenient. The second opinion says, "If you had in mind that I'm going to be eating this as my matsu over the seven days of Pesach, Yash-e-Bah." So, the other opinion says, "You have to have in mind the actual Mitsvah the night of the 15th." This opinion says, "No, as long as you have in mind you're making it for matsu, that you can eat it over the seven days is good." Fine. Next paragraph, "Uma-ushim-o-ze-ha-omu-battera." - That seems more strange. - No, it means. - No, it means. - It means even that the matrimon. - Yeah, exactly. You didn't have in mind to do the Mitsvah's say of eating matsu with this dough. You had in mind that you're going to be eating this over the seven days of Pesach. It's good enough. It's a cooler. It's a cooler. Now, "Uma-ushim-o-ze-ha-omu-battera." What does "shim-o-meen" say? So, it says out there, "Kusheroya-e-e-sakrae-va-lavale-de-chimot." You see it coming to. The flower is with the water and it could come into chimot. You shmere-na, you protect it. The Estadl-bosh-Allah-e-tachimot. And you work on it that it should not become chimot. It could go in, for example. Mitzkheel-as-li-shas-a-va-e-lach. If the kneading has already taken place, the flower is mixed with the water. Shakavar-boh-Allah-e-mayyam. The flower and the water are already mixed. The hikr-e-vah-lah-hach-mits, right? Once the flower is mixed with the water, it's just a matter of time until it becomes emloyum. If you're not quickly, Sasig-boh-biyad-diam to actually get your hands busy, bely-shas-a with the kneading, va-de-ch-hasa and with the rolling, va-fiyas and the baking. You know, you have to do that right away. It's a tak-sor-rach-is-r-o-g-ni-de-joo, bend-das, who can think. Les-as-sik-biyas-kim-Allah-o-to-take-these activities. Les-shay-mats-a. So he's speaking here of kneading and onwards. Av-lo-i-nach-li-nach-li-nach-goy, and not a khay-rish-not-a-de-f-m-t-r-shay-t-r-kid, as it's explained in Sim-ant-tof-sama-ch. Sal-t-dab-sa-z-o-ve here, from Lisha-va-e-alach, once the flower is with the water and onwards, the shmira-hat-e-protector-from-be-com-e-chum-its, it's active. You actually have to pound the dough. It's the rolling and with your hands. That's how you make sure, as long as you're busy with the dough, it doesn't become chum-its, and that's the way you protect it. It's an active protection, and that needs to be a jiu. Not just a jiu, a bair-das, fine. Continues, Al-Tadeb, Aval-Kaidem, Shab-Ala-Ala-Amaim, before water has interacted with the flower, the high-knock-aidem-lisha before it's needed. And, Sardar-Shayish-Mah-Yisra-Ala-Sad-Dog-An, you don't need a jiu to be shay-mur the grain. Ayes-A-Kem-ach, or the flower. Shall-Loy-Yaw-Ala-Amaim, you know, the flower before, while the flower is sitting, you want to make sure it doesn't get wet, obviously. Or even the dog on the grain, we don't want it, while it's in kernel stage, to get wet either. But, in such a case, you don't need a jiu. El-A-Kal-Dog-An-Shab-Bal-Fan-N-O, if you see grain in front of you, the A-N-O-Roy-Yan-Shum-Ch-Ch-A-S-Kh-Mur-San, there's no apparent concern of comments on the grain. You go to the marketplace and someone selling grain, or perhaps someone's even, eat, well, they'll say, "Flarons, muttola, technolapest," you could buy it and grind it. The Khenk-Kol-Kem-ach, so you can go to the store and buy flower.
the A in on a row and by shum khash khim mus'il an't see any issue of Khamats. Mut al-Lalash min manu, you can go by in theory you could buy this flower. You don't have to be concerned that maybe the grain's got in touch with water or maybe this maybe that. No, you can make even Matsas midsa. The Aich will not concern maybe kemachze came from grain that water fell on it and it became Khamats. No, A in Machze can is from isothic we don't create questions just because you're not sure right. If you don't have any evidence that there's an issue it's fine. So the Altreba at this point has told us what that wants to flower comes in contact with water you need a Jew a bandace to protect it. Before then if you're buying stomp flower and it doesn't seem to be any questions on it you could buy from a grain no problem. Next paragraph the Khulze, I'm Iqir Adin that's all from Stryk Talach. I will find out it's already a minute of all the hidden to be sure you may the chit him shall Matsas midsa to protect the wheat of the Matsas he gonna use for the midsa. Misha's Khinavayalach already from the time of grinding already from the time of grinding. Why if he shall also him crave him lovely de kimot because it's already possible that it can come from it's at that point. Shari Mekar, the Noisinal Amayim because they come close to water, Kushe Mavino's Basar Akhayim, Shalmayim Lytchyn. In those days how would they grind they would have the the big mill which was powered by a river right the running the power of the running water of the river a waterfall would push the mill and that would help grind. So when you're bringing the flower to grind it you're bringing it to the to the danger zone you're bringing it to a place of water. The gam Kushe Tehne Berkheim Shaljad even if it's a hand mill, regillus who Bishayimay Sashana, Lirkha, they watched the wheat before they grind them. The hand craving love de kim is it's you know it's quite plausible that kimets will happen. The firkhach therefore the minig of all the hidden is Sardach, Shish, Shal Yishmayim, you need a Jew to be sure him of them he kimot. Bishas Khinav, you need a Jew to watch it so this is a Khumra but it's a minig of called Yisro to watch it from when the time of grinding but here's the clincher. I will the Trina Attsman the Jew doesn't have to grind he just has to be there to watch who grinds. Moteris even through a guy. For example Berkheim Shaljad because if it's by the the water it's just the water pushing it if it's a hand mill so you have a you know a guy moving it with his hand it's fine as long as Yisro bendas Yamay Dalgabav as long as the Jew watches it. Mithkilis Attskhinav from the beginning of the grinding add Söfer but you can't have a cheid a shay to the cotton watching obviously because they don't know what they're seeing but who I didn't so to Kushitoyklan Berkheim Shaljad if it's a mill by the water that's being powered by the river you can't have a cheir a shay to the cotton watching it because they don't even know what they're witnessing. El Yisro God will shaygeel a Klaulamitsus so Dalgabav is saying is like this really it's all about when the flower touches the water needing an onwards before then really you can go to the publics and buy flower you don't have to be if it looks fine you don't have to be concerned however the meaning of Kullis Rol is to bring the Shmirah earlier to bring the Shmirah earlier from already from the time of grinding and the Becesa says even already if possible from the time of harvesting but but there's a big difference one okay so exactly so but but the the the difference is even the minute to bring it back to the time of the grinding of the flower or the time of the harvesting is only to supervise to oversee the actual work could be done by a guy or could be done by a cheir a shay to the cotton as long as there's a regular Jew who's who's watching so the child is waiting second why the cheir if the minig is in others the real Allah is only from the time of needing but the minig is to bring it back earlier shouldn't the minig apply the same Allah from the time of the grinding you should have a Jew doing it who's over by Midsah who's a bardasse like because when it comes to the needing it's not enough for Jew to watch the Al-Tadebid just told us before that the Al-Tadebid told us before in the middle of number two in the middle paragraph of number two once it's yeah want this mixed with water but it's the same Shmirah if you have a Jew watching it doesn't matter the Al-Tadebid said it's not good if you have a guy rolling it I the Jews watching it and the Jew can give the Hexia and the Jew can say I saw who said you have a new Lishma hold on hold on so there's two ways of going over there there's only when it comes to Lishma by Matsah there's there's only one Possil or Shmatem or Samatsis there's only one Possil so the Shailah is are there two dinim over here are there two different types of Lishma over here in in in in in other words let me ask it like this when we say the Minig is to bring it back early to the time of grinding or back to the time of harvesting is the Minig you only need to watch it or is the Minig that you need to watch it for the Shai Matsis Midsah as a simple question when it comes to the needing we say black and white you have to watch it Lishai Matsah but when now today it says the Minig is to bring it back he doesn't there's no no no no Shmatem the whole source is from a Shmatem which is watching there's no dinner of the Osulam citizens and I see when it comes to making citizens it has to be done Lishma when you write a sacred third has to be written Lishma when you write it get it has to be the cause of the Lord has to be written Lishma because no din that the Matsis have to be made Lishma it's all from the Possil of a Shmatem which is Shmirah is different than all the other Mitsus but it's funny that when it comes to the needing an onward it says you have to watch it with the intent that it should be kosher from Matsis but when Al-Tabah speaks about bringing it early he speaks about Shmirah but he only from Himot he doesn't throw in you also have to have in mind the Matsis Mitsus but you need another you need Shmirah we're bringing the Shmirah early no but is the Shmirah the Shemah to smithsa not all the Matsis is a result he ends up in a kinesi be something also you're saying oh so it's nothing to do with the Shmatem is a Matsis by Matsis no no no no no no no no no no no no no no no no no no no look at those shulkhanaardah it's clear the place of kairi being through Yash I'm rim that Shmirah it's all the same Shmirah some say Shmirah from Lisha Yes, Mark that never the trina act like Seria Yeah, that's me here. I didn't know no no no no no not practical no, so in other words your you bring back with smart them earlier So why shouldn't it be the shame of dismiss it? So the patch I understand what you're saying but the pastors if you look in the way that all the place can set up they bring Yes I'm in you need Shmira from needing some bring it back earlier to Lafakis of you guys car says you know Bidiye he said Bidiyevud from Lisha He puts all the Shmir the Shmira together The base of Cairo says the Khatkhele from when you harvest You know Lafakis from when you when you grind it Bidiyevud from Shia Slyshah is the Khair all the same Shmira So why when it comes to Lisha do we point out that the Shmira has to be within mind to make it into Matsa and When we bring it back early does no mention it's only like you may when we say bring it back early We only mention the Shmira from him was we don't throw in also the shame Matsa Smith's to look in the ties in number three I'm sorry. There's a little bit need a gritty. This is just setting up the it's gonna get interesting sounds as bear with me Fine Number three So this is the ties to David Halevi Segal in his famous commentary today's off on the Shulkhonor and his his asking a contradiction in Rebuyayse of Cairo's own words because in one place Rebuyayse of Cairo says the Khatkhele you should have Shmira not just from the needing but already from the grinding and already from the harvesting already from the harvesting and Yet he only says you should watch out from a guy at the time of needing in other words Are are the question we basically asked before so the ties says in number three ain Lashin Nira Lafiyani is Daiti it seems to me Daf Galisha Vafea Osarayu De Akum only needing and baking is also through a go a goi Dubain on Shmira LaShay Mitzvah When it comes to needing and baking It needs to be watched all shea Mitzvah Va Akum Loyse El Adas Atzma you can't tell a goi what they have in mind right you tell a goi what they have in mind a Goi Adaited the Nafshaq of it a goi always does his own thing Alpha Pishi Sural aimid Agabav the Jew could be on top of him Umaz here in his screams that John knew having mind with a Matsa she having the shame Matsa Mitzvah you have Anachiri Adaited the Nafshaq of it come as a cost of Bessiaisus Pisham Chuvus Haraj
Fine. The grinding of the wheat. It's not a problem if a guy does it. If a Jew is on top of him. So he is saying clearly what we just pointed out before in the Al-Tadaq. But it's a clear task. The task says it's a difference. When it comes to the needing, wants to fly with the water, then taker, you need the Jew himself doing it. You need the Jew rolling. You need the Jew punching. You need the Jew putting in the oven. If a guy does it, it doesn't matter if the Jew is masjidah. He's ain't going to work. But when it comes to the grinding and for sure the harvesting, you can get a guy. But wait a second. The awful guy of the cost of Hattuibah Sim and Tafnum Gimah. You need a protected Minkad Nafla Ma'yeh love. There's an issue from when water falls on it already from way back when. So it doesn't even as grains. Once it's cut off from the ground, even as a grain. And there's water on it. It's a problem. You know, it's a problem. If the grain starts to expand because when it's soaking in water, it's a problem of hummus. So the Khayr, you need to watch it. There's a Khumr to watch it from way back when. They can't have the proper things in mind. So he says, So he says, maybe what you were saying, that when you go back to harvesting or grinding, there is part of the practical issue. But hold on. That really seems to be saying, it's just an issue of Khimuts. So you don't need the Jew to be the one to harvest or the Jew to be the one to grind. As long as there's a Jew that can testify, it didn't become hummus. And this is no problem. And the baking, the love of my time, Khimuts, who. Here, it's not about protecting from hummus. It sounds like it's comparing it to the Sitzis. So he's talking learning there's two dinnem over here. That's what he says. There's one issue from when you harvest and when you grind that it probably shouldn't become hummus. And that's just a practical thing. It's just the result. What matters is the results. As long as the Jew can attest, it didn't become hummus. It's good. That problem is throughout the whole process. OK. Hopefully, even after you get the Jew. Yeah. Yeah. Yeah. But once it comes to contact with water, then it seems like it's like an Indian of making it, Lishma. So you need the person that's actually rolling to be the Jew. And he says, Earlier, when he's saying you should go all the way back when from the grinding and the harvesting, that's just protect from hummus. The Khan not got Shimmulishamatsa. But here we're speaking about actually making sure it's a-it's a matsa. So it's almost like the Maha'aabers dividing this into two different dinnem, you know, seven Simone apart. When do you call it making the matsa is when you need it with the water and you bake it? Fine. So when we say, go, I can need it, even if he stands over him, because he needs to be the one to actually do it. It's only about the result that it shouldn't become Hamids. And therefore, as long as the Jew can oversee it, then, you know, can give us the okay and check the box, it's fine. So it does sound like the tath is two different dinnem. And here's a big problem that taths, how could there be two dinnem? It's one posse, Kushmartemus Amatsus. It's only one posse, you can't compare it to making it sit, where it says, "The ashroud is a dinnavasia," or even by riding a get, the Kossavlot in the mice itself has to be done le schmah. You ride a safe, a turd has to be done le schmah. You check the kerb and has to be done for the right kerb, but over here, it's just schmirr how they're two dinnem. So what he wants to tine, what Rabascha wise wants to tine, I think it makes a lot of sense. It is all one din of schmirr, but here's the difference, you know, the difference is before the needing, and after the needing, and he wants to say this inside the taths as well, and it would fit also in the al-Tadebah. There's one din of schmirr to make sure that the matzer doesn't come to comets, and he tine is the in-ion of making sure it doesn't come to comets, for the purpose that you use it for matzer goes all the way back to the time of the xerr, right? But the Jew that supervises it is enough. Why? Because when you're harvesting or grinding and having it come in contact with water, how do you protect it? It's like the taths in al-Tadebah said, "It's just to make sure water doesn't come in contact." It's passive, right? What has happened yet is just to make sure nothing happened. So the person that's touching the wheat is not the one that's guaranteeing it's anyone, because it's just about making sure the water doesn't touch it. And therefore, I don't care who's doing it, as long as a yeet is there, that yeet supplies the intent that this is being done for the matzer. But once it comes in contact with water, how do you protect it? By rolling it. By actually bashing it, smashing it and rolling it, throwing it into the oven. So therefore, the one that does that has to be a hisroul is Bar Mitzvah. It can't be the overseer. The overseer is the watchman of the watchman. The one that's rolling it is the actual watchman. He's the one that's preventing it from becoming chlamets. So that's what he wants to learn. He says the tath doesn't mean it's mammage to dinim. It's two elements of a schmacht, to misamatzis. Neither of them are like sitsis. Right? So according to his mahalach, and this will be the end of the introduction, and we'll get to the juicy part, it's all one thing, to protect the dough that it does become chlamets. And in truth, he learns that when you're machimit to bring it back to the time of the grinding, the time of the harvesting, you're also having in mind that you're doing this l'Sham the matzer. But who has to have in mind the shimer? But who's the shimer? That's the difference of where the flower is holding. When you harvest, daughter, you grind it, who's the shimer? Anyone could be. Not the person who's actually getting his hands dirty with it. It's anyone that can see the water didn't come in contact. And so when the Jew is watching it, he is providing the l'Sham as a bar return. In other words, that this is not becoming chlamets for the sake of using this from matzer. But want to come in contact with water? Just preventing it from becoming chlamets, the actual rolling, the smashing, the throwing it in the oven, right? That's the shmirah. And the shmirah has to be done with the proper intent. A guy doesn't have that intent. Neither does a cheetah shaita, the cotton, they can't have that intent. And therefore it has to be rolled and worked with by a Jew. Okay. Now that we know this, we can get involved in our discussion, which is whoo. And did electricity reach to Europe in the end of the 1800s. But the industrial revolution predated the popularization of electricity. And it happened in the year 1835. We have the year 1835, it's the recorded year of the first machine, matzer. And it was a primitive machine. It was pretty much the kneading was done by hand. It was just the rolling. The rolling, there were these big, what they called galgalim, could have been big cylinder or whatever shape they were. And somebody would twist, there's no electricity was done by hand. You know, you give a little pull over here and then these big wheels are turning. And all this matzer is getting squished like a pancake. Mechanical machines. Mechanical machines. Right, exactly. Exactly. And that's when it began in 1835. By humans, yeah, by humans. By humans. They're rolling. So chaos is like a big rolling pin. Is it a real difference if you have your rolling pin here or if you move a small hand on you have a huge rolling pin moving on a different side of the room? Well, apparently it's a big difference, according to some hold it's to say. So that's only the case. It's electricity is the whole thing. Yeah, exactly. Exactly. So it began, it began 1835. It was in. I think it was in France, it was in Western Europe, you know, in the more modern, the more modern, more developed, but it didn't take long until it traveled a little more east. Can I imagine the amount of matches you have to make every year? This was like a life saver, a mommas alive saver. So it came to Cracco and it was in the 1850s. It was in the 1850s, so that some Arsedic is alive, that great place came alive, and it was big news. You can make so many matches, so much easier, you could charge less money in it. Definitely much easier, definitely much easier, he had to aim the machines themselves cost. So the Shilah went out to Big Rob Barney and what's the deal? Is this okay? Is this okay? The first rub who really wrote something strong about it was Rapshloi McCluggan. Rapshloi McCluggan was one of the greatest Guaillen of the time. He was the same time that Semak said that he was born a couple years earlier, passed away a couple years later. He passes away in the end of the 1860s, but he was born in the end of the 1700s and the 1780s, and he was a big Rob in Brod. And the Shilah came to him, what did he think about the machine-matsis? And he was vehemently against, and he wrote a whole country's called Maidur Lebesis Role, an announcement for the Jewish people. And in it, he wrote, and there were chuvas of other Big Rob Barney minutes, coming out vehemently against machine-matsis. And the issues were a number. One of them was the machine-matsis, are they perfectly cleaned between one round and the next? If a drop of dough remains somewhere in the crevices, that's becoming hummus, clear hummus finished. And what's touching that is, so that was one big one, the cleaning of the machines. Number two, the heat. The tradition of Ghazal is that if you have flour with water, and there's heat, it can make the chymus happen very quickly. The whole 18 minutes is when the temperatures are okay. Once it's hot, all bets are off. And apparently the platform, the. What do they call it? The. - The conveyor belt? - The conveyor belt, exactly. It was warm, quite warm, very warm, especially when it's right outside the oven. Those matsis that were waiting for their turn right outside the oven, were receiving from the heat. In a matsabakery, the matsis that aren't yet in the oven are far from the oven. But when on this conveyor belt, the matsis are next in line, are right by the oven. I don't know what type of conveyor belt they had at these times, but apparently the matsis were very close, because of the machinery, they ended up being very close to the oven. That's a major problem, a major problem of chymum of heat. Further, they wanted to make the matsis round. So after the matsis were pancakeed, some reason they came out square, they had around the fuss, around mold. And the reason why they wanted it round, the Yuhudu Yala, the Mahari Assad, one of the great post-kim, 200 years ago, the big saddig. In fact, they say that if Bachram were ever being pulled into the war by the government, pulled into the army, they would go to the Mahari Assad, and he would collect his tears from Tikkun Khansso, he had a little bottle, you know? And they would drink one of his tears and boom, that's it, they were off, they were off duty. They were freed from the army. He was a great society, and he says like this, matsis in the Khumash are called ugees. Ugees, ugees means round. It means round. They always had round matsis. So because of that, they wanted to doth can make round matsis. The issue is, when you have all this dough, when you make a round circle, what about the dough on the side? What about the dough on the side? So they would take that dough and re-put it through the cylinders and the ghalgale in order to rework it. And Shlur Meklu got a big problem with that, because in Halacha we say, there's Halacha about making shapes of matsis, making designs in matsis. You know, you had a big dough and you want to make a nice matsis, the size and the shape that you want. And it's brought to Shlur Khunarach, you shouldn't do it. It's a doth because of the pieces that are going to be left behind. What are you going to do with them? What's going to happen? You're mom is asking for trouble. If while you're baking matsis, you have all these pieces, which are not being used, you have helmets everywhere, you got to keep away from it. That's a clear Halacha in Shlur Khunarach. Shlur Meklu says, you're running into that issue by the very fact that your hand, you know, by you're making, you're making the round shape. The mold is being used continuously. It's every 18 years. You could cut it. Right. Cache in every 18 years. Yes. Or you have a different one. Right. And also what if it's not perfect and clean? Mammesh. That was the first issue. That was the first issue that all the crevices, right? Exactly. Yeah. Yeah. Mammesh. Mammesh. Do you want to do that? There was another issue which he said was Parnosa. How many people are working in these mats, in these that do all the rollers, all the rollers, in accordance with Parnosa? Can you cord them to lose their Parnosa one? You're a place of engineers. Learn to code. AI. They say what's going to happen after. The shot if a girl whom could check it. If a girl whom's body is metame, yeah, all these. They can't speak. That's the debate between the Khamswini and the young people. A young man says, "A girl emits a child if it's human or an animal, even if it's human it's a child if it's Jewish. In if it's Jewish it's a child if it's a bardasse, if it's a cheirish or something. Or a content. It was born yesterday. He was born yesterday right, it was a content. Anyhow, so just like they say, for electric cars they're going to come, what's going to be with all the gas stations, right. And all the people that hang out in the gas stations, what's going to happen there? No, it wasn't a sign. But Shløm McClueger apparently was worried about that as well, about the Parnasse. It sounds like a weak argument since when do we take that. But the main issue of Shløm McClueger, if we could say the main one, is besides for the issue of chumates, when Shløm McClueger says, "You can't use these matches by the sader." When Shløm McClueger said, "You can't, why?" Based on everything we learned until now. You want to use a machine to grind. You want to use a machine to harvest, that's fine. We just saw the ties out to everyone, Pasquans, that even if you're, you know, you can have as long as the Jew oversees it, why? Because they're the Shmirah is just that water doesn't touch the Hitta. But once the flower touches the water, you kind of a Jew's supervisor. We saw that clearly. When you have the water mixed with the flower in the matcha bakery, when you're making the matches, it's not enough to have a Jew's supervisor. You can't have a Jew supervising and a gory rolling, because since at that point the Shmirah is through banging and everything, and the Shmirah has to be done with Shayim Matsis Mitzvah, so it has to be banged by someone who can supply that intent. A gory can't, a cheirish can't, a shayt to fool neither Kenne-Karten. So how could a machine. "Sylom Shløm McClueger, no, it's not a. Because the AI doesn't understand the word that it's saying." No, it doesn't understand. "Turors are not conscious, it's two things." "Do you remember that it's not a Jew?" "No, a Jew either." "But the whole thing is where we need a Jew is because they have to be able to. If anything, the AI is going to be the worst. I'll tell you some why it's the worst. A regular machine, that doesn't think it all might be better. But Shløm McClueger said it's all the same thing. Shløm McClueger said, "When you're moving your small hand over here, and there's a big mill turning on the other side of the room, he says, 'That's not you. You're just a grama, you're a cause.' But the actual thing is happening through an independent device. It's not called Kayak Gavre, it's not your strength. And therefore you cannot supply the Lishma. Just like if you're standing on top of the shayt or on top of the kids, a 12-year-old kid and you're telling the kid, "Have in mind the shame that's just a minute." And the kids repeating it. And the kids repeating it. Everything. You can't use it for the sater. How much? So, it's not your strength. You just leverage right this evening. That's not me. That's not my machine. The machine is a worker. You have to have a roller. That's not a grama. That's a player. You're literally doing. When you do a machine, it's happening. You're also literally doing that. If you're not turning it, it's not happening. You're causing it to hear it. And when you're turning it, you're causing it to hear it. It's a amplification of your career. An amplification of your career is different than when it's exactly your career. Want to amplify it? It's already beyond your reach.
you. But like shooting now. Oh, these are good. By the way, all these things I discussed, the place can speak about that, about Ishaim Ishaim Khetsyay, some say electricity, we'll get to that hopefully in a moment. So this was Shlohmah Kluge's real big argument that you know what, even if it's perfectly cleaned and the temperatures never get hot and somehow you never have a problem of kimuts, but you still can't use them by the sayter. By the way, this sheet we're not coming out for again, you're going to see, there's many Paiskimos here who say just the opposite, the machine matsas are better. But Shlohmah Kluge wrote, I'll get to the Kaim in a moment. I'll get to the Kaim. No, I'll get to the Kaim. No, Kaim Kaniyewski's father, the stipler, the stipler they use machine matsas, the Khazeneish who was the stipler was married to the Khazeneish's sister. So the Kaim Kaniyewski was the Khazeneish's nephew and the Khazeneish once came to his brother in law's home, the stipler's home and he sees that the stipler is feeding his kids the Kaimoso machine matsas and the Khazeneish scream, "Come, it's coming!" But the Khazeneish machine matsas was a no-no, but by his brother-in-law, no, he disagreed. But we'll see where the argument began. So Shlohmah Kluge, again, the main issue was when you have that machine, the big cylinders, those big balls, big galgallum and everything and they are pressing the matsas. So yeah, the mats, not helmets, I mean as far as that issue, as far as even if there's no helmets anywhere in the machine and there's no warmth and it's perfectly, and it's been overseeing, you have juice standing on all sides, right? It's surrounded by a hundred juice watching it. So everyone sees there's no helmets. But the Shmira wants to flour with the water how you show him a writ by pounding it, who's pounding it? The machine? And the machine is not having in mind that I'm pounding it for the sake of using it for the mats of the night of the 15th. Just like the issue is with the gul and a Khaira Shlohmah Kluge. As I had got tied in a dr. Shlohmah Kluge, fine. So he wrote this "Kuntrus Maidur Lebesisrael." He was living in Brat. The same time there was a fellow, more than just a fellow, Rebiusus Scholl, Natanzon. He would call him in American, Nathanson. But he was the Shoyulumeshiv as he's known and he was a rabbi in Levov in Lemburg. And he was asked about this as well. And he said just the opposite of Shlohmah Kluge. He said not. He said that we're all four machine matsis. He says as far as the issues of hummus, what do you mean, you clean it out. And those are practical you could take care of. The Pynosophic didn't carry too much weight, but as far as Alishmah. So he tied it. This is Schollnaten's, this way to second, what you think it's magic. You turn the gear here and magically, you know, the mill is turning over there. It's not magic. It's your kayaach. You know, it's your kayaach. Electricity would be different. Eris Takah like it. But here is mammages, it's your kayaach that's doing it. It's your energy. And because it's your energy, he mammages, he says, "Well, you think this is Kishuf?" He said, "You think these machines are Kishuf?" And no, it's laws of physics. So your kayaach being amplified and therefore it's all considered kayaach. And since it's you doing it, you could provide the Lishmah. You could provide the Lishmah. You could have in mind, in other words, it's you that's thumping those mammages. It's you that's pounding the mammages. And therefore you can have in mind, I'm pounding the mammages to eat them for the night of the Sayyidun, that's good enough. Azaiyat Egesakt. And so he wrote a country's called Bittel-Maidah. He was reminding and dismantling, dissolving the Maidah of the Shlema Kluge. This was just beginning. Yosuf Shlonatinson quotes though that there's a very important person, one of the biggest Goyneum of the time, Shlema Aegir, the son of the Bikyve Aegir, and Yosuf Shlonatins and Tainus Shlema Aegir supported machine-matsus. He supported it. He was okay with it, which is important because Shlema Aegir was one of the greatest geniuses of that generation. So he's opinion obviously matters. And the only record we have is Yosuf Shlonatinson saying that he knows that this Shlema Aegir was okay with it. So we don't have the full evidence at second. Yeah, yeah, this is before electricity. This is in the 1850s. The Abonum we mentioned until narrow litvishir Abonum. Then I came to the Chisiddishir Abonum and a few of them, mamash, took to the issue. Firstly was the Khayim of Tsanz. The Khayim of Tsanz, the Divre Khayim, the Khayim Halbastam, the Zaid of all the Halbastams and all the Tsanz and Klaizenberg Chisiddish. He was a Goyne Godel, incredible Goyne. The times of the Tse-Makhsadik, the Khayim of Tse-Makhsadik, the Khayim of Tse-Makhsadik, that when he was a little kid, he mastered the Rambams, saith, Rammitsus. He looked off by heart all 613 meters, a little child. Somebody asked him, "What motivated him to do that?" He said, "What do you mean? If you're a soldier in an army, you have to know all the laws of the army. How could you mean an army and not know the rules, not know the Osman Dive Tun?" And anyhow, he was vehemently against. I tried to print his chuvab, but I couldn't print her from the computer reason between the computer and the printer. It's a thick wall. I couldn't get the chuvab over. But the Khayim Halbastam, the Khayim of Tsanz, came out vehemently and he referred to it as Khammits Gomer. Besides for the Lishmah, he was very worried that it's Mammish Khammits. I'll tell you that he had an aynacol known as the Klaizenberg-Rab, the famous famous Klaizenberg-Rab, who survived the Holocaust. All his kids were killed in front of his eyes in the Holocaust. And Gary Mary. Yeah, he made him rebuild. There's a beautiful story with him and the Rebbe and beautiful things. By the years later, by one of the big sorrows and arduous sorrows, many people were thinking of leaving and the Rebbe said, "No, stay, God will help, right?" But the Klaizenberg-Rab, encouraged people to leave. And the Rebbe heard about it, the Rebbe said, "I understand them." He went to the Rebbe, "I understand them." And the Rebbe didn't. What other people said in there, it just so bothered the Rebbe a lot. But just the Rebbe. Anyhow, the Klaizenberger years ago, some of his children, they built a Shukun in neighborhood in Jerusalem, curious tsanz. And many people living there were not tsanzach sidenz. It was called the tsanz neighborhood, but there were other youth in living there. And not everyone kept shabbos until the time of Rebbe and Otaam. Rebbe and Otaamz, say, "Sik'ik'ik'ov'im is much later than we go like the Goyne, which is al-Tadeb and the Vilni-Gonzpsak. But Rebbe and Otaamz shit to go much further. And there were people there that didn't take shabbos to that late hour. And there were also people that were eating machine masses. The Klaizenberger Rebbe heard and he called together an assifa of some of his older children. He said, "I don't get it. All I'm asking is two things. The Jews should keep shabbos and they shouldn't eat klamets. It's all I'm asking. One of my friends, you're ready. Should keep shabbos and no machine masses. Because in the tsanz, they follow the Divrechayim and who? Yeah, that one. You're right, but you're right, that this problem is as bad as the humbid-gum of my day." Okay, good. Fine. So the Khayim sanz was vehemently against. Together with him was the great Khidusha Adim. The Khidusha Adim, the Bitschak mayor of Gere, the first Gere Rebbe, and he passes away at the same time with the Samaxediks. So they're all the same time. The Khidusha Adim was also very much against. They were all vehement. It was all the above. It was both the Khidusha Adim that sanz are there, they said that they have reasons that they don't want to reveal. The Khidusha Adim said that besides for the reasons that everyone knows about, "I have seven the other reasons to ask her, but I don't want to say." The Khayim sanz says, "I have a time comers, I have a hidden reason, a hidden reason." Some say the hidden reason was the issue of the Parnossa, of all the hidden number that would roll and all the people that were getting the Parnossa, because once you give the reasons and people play with the reasons. Right. The Gomeris says about Shlutt and Sanhedrin. The Abish to hid the reasons for most Mitzvahs. Two of them he revealed a king shouldn't have too many nauseam, shouldn't have too many for the purpose that he shouldn't go back to Mitzvahs. Too many wives and too much money. It's going to stray his heart. The Gomeris said, "Listen, God said the prohibition, God gave the reason. My wisdom will protect me." I mean, neither I know what the issue is.
I know I could protect myself. So he thought he was above, not because he's above the law, but once you know the reason, well, it doesn't apply to me. And what does the Possek say? Nasha of Hitler's Lavavel, his wives did thwart his heart, unfortunately, and the ward of-- [LAUGHTER] Anyhow, so that's why it's better than Nisha Zogun Garnest. Then we come to the Avne Neser. The Avne Neser was a son and law of the Kutskadeb. And the Khedushyadeb was a student of the Kutskadeb. So you could be sure that the Avne Neser would follow the path of the Khedushyadeb. The Khedushyadeb was much older. The Khedushyadeb was originally a student by a role of cautionance, the cautionance of the maggot, who was a contemporary of the Al-Tadeb already. And when he passed away, the Khedushyadeb learned by his son. I think his name was Masha, but the son of the Khedushyadeb was a maggot, who was known to be a big macubre and pyrimius atara. But the Misnagdin gave him a hard time when he would say, "Cit the Shabbat's afternoon." The Misnagdin would come and pepper him with gammadas. And it was a little distasteful. By one of these Shabbat's afternoons, the Khedushyadeb, who was there, he put one of these Misnagdin in his place. Khedushyadeb was a big gonth. He really put the Misnagdin in his place. And then the Rebbe, the Codjah of Samag, it turns around. And he tells the Khedushyadeb, his name was Yitzchok and Meyar. It's a Meyar. It's a Meyar, a Hussmi Machaya, like a thing. It's a Meyar, your posture gave me life. And the Khedushyadeb tells his Rebbe, "I'm sorry. I need a Rebbe, it's going to give me a patch. Not a Rebbe, it's going to give me a patch on the cheek." And he turned to leave. And his Rebbe told him, "If you leave in dark and my shadow, this God will darken your Shabbos." They would have that fastel in Ayah Shabbos. And he said, "None the less I need a Rebbe." And he left. And he went to the Simchibunim of Pshischah. And after that he went to the Codjah. The Khedushyadeb had many sons and they all died Bakhaya of Shabbosim. Yeah, it was anyways. But the Khedushyadeb ends after Simchibunim passes away. He goes to the Mendelov Codjah school. Great, great, great, good Shabbat. And we spoke about Sunday morning about the Codjah and the Avne Nezah, the beautiful, the modern fresher story. Remember the modern fresher, a good story. Not to repeat that. Who was the one who said that? That was the Codjah Rebbe who said that. But listen, listen to this. The Avne Nezah marries the Codjah's daughter in the Codjah's older years. And the Avne Nezah was a brilliant mind, a young man. He once had a huge cash on a Rambham. A Mammasha stood in Dikya issue. And he figured out that if you explain that the Rambham had a different version of the Gamora, you ever saw slightly changed the version of the Gamora, the whole Rambham becomes understood from beginning to end. And he went into his father in the Los Rums, the Codjah's room. And he offered this Pshat and the Rambham. So the Codjah told him, why don't you go ask one of the Lampdonim in the base Mejrs? Go ask one of the scholars in the base Mejrs. So he found the Codjah's, the Avne Nezah found the Codjah's, and he told him the word. And the Codjah's, he upslugs the whole thing on the spot. He destroys the whole thing. The Avne Nezah walks into his shwer. He said, you told me to tell it over to one of the scholars. I did. And each Cokmayer he destroyed the whole word. And the Codjah says, go ask somebody else. So he went and he found the later the Alexander Rebbe, who was also there in Codjah. And he told him the word. And the Codjah said, wow, he praised it. He loved the whole thing beginning. So the Avne Nezah walks to his shwer and he said, I told it to somebody else and he loved it. So the Codjah got nervous. He said, I want everybody in my room now. It's all three. I want everyone in my room. All three of them came into the room. And the Codjah said, what type of learning is this? One guy says it's good. One guy says, no good. What type of bubbinga is this? He says, you know what a pshat in the Ramba is? And he went on a lengthy explanation. And he gave 13 different pool pool of them, how to explain the Ramba. So the Avne Nezah says, he understood seven of them. The Khaddushyadu understood ten of them. But only the Katskhanu, he said, no one knew the greatness of the Katskhanu in learning. But either way, the Avne Nezah had tremendous respect for the Khaddushyadu. Again, they were both by the Katskhanu. The Khaddushyadu was older. After the Katskhanu passes away, the Avne Nezah became a chasid of the Khaddushyadu. It only lasted a few years because the Khaddushyadu only outlives the Katskhanu by about seven years. And then the Avne Nezah went to the Alexander Debe. And only later in life, he became a Debe and Sakhichov. But either way, the Avnezah comes on the next page and number four. And the Avne Nezah has some biting words to say. Boruch Hashem, Shnas, Toferay, Samaches. So this is in 1908. This is later. At this point, the machine-mats is already, there's already electricity being used, buttons being used as electricity currents being used in the machines. He says, "Shamati, I heard the triggers, beating my stomach is turning. This hour, my Khaddush, it's come up again to make matches on machines. And Kvav is the hour of the Gaeunim at Sadikim, who I met him, the great Gaeunim. Kvavid at Musat Samigur, that's the Khaddushyarim, who was his friend and then his rebe. Vagoyan Akhadush, my sons. Vagoyan Akhadush with Chekhanu, that's Avremullah Chekhanu of all these big Gaeunim. He said, "He's telling this guy in 1908, the Khaddushyar of Radomsk, Akhyan of Radomsk, that already decades ago this was dealt with, and they all asked them behechlet. Yahn ki Tumasim beshole him, the Tumas in the bottom of the garments in the floor. Okay, what is Kvav at Akhtem? Look at the next line. "Va'ud, kamar, the good day, the mess that so many people asked them. Kvavid, my son, is a man who was killed by the Khaddushyarim. He said, "Gasidem Hoho, they went to the rava of Yukihila, and the rava, he doesn't want to get involved." "The rava." "The rava." And the rava's clever, he says, "Ain Ado'it Silis Ayurov, he's not getting involved. Loyal, is the valaylah, had to go to Ixoggan. "Akhairahim, but the rava did something, he did the follow. He showed the people that asked him, he showed them a mith, he showed them a letter. From a rava matter, from someone who allowed it, the rava of Bejran, she hit her gammat ses alam. The rava of Bejran is the Ma'asham that we have underneath, the five and six are two different services. Interesting, we'll see them in a moment. The Bejran of Sholam Mordechai Shvadron, Sholam Mordechai Shvadron, he was Mammus the same age as the Avni Nezir. And the Avni Nezah says, "Oh, so this rabbi, this rabbi, I guess maybe in Rodomsk, whoever the rabbi was, wanted to show the community members, listen, I don't want to say you or no, but let me show you a letter that the Bejran of Rob was Mator, says Avni Nezir, "Akhma, you are Zerbet, hey Ray, what a disguise game with the hater, haqi Godu humara mulemburg, is the Ma'asham any greater than you is the Sholam Nathan, not on Zon. Rabbi, you are the Sholam Zal Shateram, you are the Sholam Nathan, the big rava of Leviv was a match of 50 years before the Ma'asham. Why pull out the Ma'ashams, Shruve? Rabbi, Jesus Sholam already was matter, Vim Kholz and nonetheless, this is incredible. La Shagridolim Hannau, the people I mentioned in the beginning, the Khidushyadiim, the Sansar, Ashek Tarnum Avami Masnaf, their small finger is thicker than these people's loint. Batoi de Ube Yirashamayim, Lavni Nezah means his no words. He says Ma'asham was a big lambda, but the Khidushyadiim is a different, a different whole park. Because they are awesome behechlet, they are asking them unequivocally, Nespatla Daitoy. He says even, "Yusuf Sholam Nathan's opinion is not relevant because the Khidushyadiim and the Khayam Sansar forbade. If you do a Khayam Yirashad, that's how it goes. Everyone knows how much the Khidushyadiim came out against. Al-Mathusselo. The Amarani said, "Shahmaterium, this is another issue." We didn't mention yet a big issue was, "You want machines from Artsas?" And what's next? You know, I have robots working for you on Shabbos. I mean, what's next? You're opening up a packet of worms. And the Khidushyadiim said, "Look at him." He said, "Shahmaterium, Nithrim, Mimase, Nithrim." Those that are pushing for Shahmatsas, who are those people? It's not the people that are sitting and learning a whole day. They have some of the Nashra-Mikamitsa-Maths, they're trying to throw out, dismiss little by little. The Kavanossum-Lakris Akkul. The Khidushyadiim said, "Now we don't know who it could be. We don't know who the people in the 1850s. We don't know who the people were pushing." Which Palabat-Dimah pushing machine-matsas? We don't know. Apparently it was the people on the fringe. You know, those that were looking for ways out. So.
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Mashaam Mashaam passes away Mashaam's alive at that time passes away 1911 Mashaam you know mine got win you know this is really stirring the point let's see what the Mashaam Taka had to say we have two Chuvas 5 and 6 number and they're important because they were written decades apart from each other in number 5 this letter was written in the end of the towards the end of the 1800s to a rabbi in St. Louis whose name was Rosenfeld last name Rosenfeld was a big rub in St. Louis in the end of the 1800s busy with lots of A-Rov in the America you know you imagine what was like the US like in 1800s yes some big rub on him here and in St. Louis or nearby there they had a good factory and all that was going on in Europe you know it was more of a was big lots of machinery and he himself wasn't sure so he sent a letter to the Mashaam this is in the 1880s let's say give it a take he sent a letter to the Mashaam who's the Rav the Berjana Rav and he says in number 5 Avalhine Begoof Maisha what's the deal with machines Kvarnoy Dahama Chleikus everyone knows the debate that would be Mayha Goen Mareem Yusush-Sholzal Abezd and Kohalolavov everyone knows about it right this is in the 1880s Lerich so the debate was already 30 years before in the 1850s Shia Yatsuhah Goen Mar-Shak that's Shlame McClugger Umar Ma Um Bwan Where's Abezdun? I'm a few lines later no no I'm a few words later sorry that was Yusush-Sholz Abezdun Kohalavov and the Goen Mar-Shak Shlame McClugger Umar Ma don't know who that is the Imohan Kamag Dahlam and with them many Dahlam Leisah Maksus Allah the Assa the Maksus the Ehkhod Mataim is one of the reasons was Shia Yatsuhah lots of them you can't be Yoyce you can't be Smasu because of Leisah Maksus forget about the Khamat Sashmid Pne-Shia Aina Ma-Shahid they all know that it's not made through man the Nasim A-Lov it happens on its own the Dormi Lamaiseah Khayda just like if a Khayah showed to the cotton are pounding the dough Aina Bahem Dahas they can't provide the Leisah Maksus and neither can a machine the Haghgah and Rebuy-Suf and Shau though to survive in my Kamag Dahlam they will make hey you do know they say Shia Maksins Suvid A-Kam-Bani-Aadam and Hama Gaggum Baga they say if I can't like some people here the other side said no the machine is not moving magically it's all through the Kaya of the person that's turning the one of the wheels the Leisah Nif-Sah Kaya and it never ended it's not like you do something and then later there's a result that could be Grama if you do something and later there's a result but if your Kaya never ends if you turn a small wheel here and that turns a big one with Galgol-E-Shenayim you know when it has the gears gears you know like you're gonna watch right? I think how many wheels it is later it's called Leisah Kaya Khadam your Kaya never ends it never stops never stops and therefore it's all traceable to your original Kaya that was what Joseph Shaltinet the Lachin-Loy-Mikri Kaya Kaya it's not called the strength of your strength it's all your Kaya Kaya and therefore you can't supply the Lishma that was the reason of those that supported it okay, brings a couple Riyas look at the next line the Gamhe-Edo Al-Kala Kailam and these are Abonim Nathamzon and his Cows in the 1850s they gave Adus on the Kailam and the Eifanim and the wheels Shea-Enom that they did not get heated in fact there was somebody who actually went to one of these places and actually tested it and he said it's cold all the stories people said were true so in other words many Abonim spoke about this without actually having been to one of these factories especially in the 1850s when they were rare there was lots of hearsay and things like that the Hamd-Kadam Bechon-Meshek-Sman-Havad so the Mashaam is telling us that Joseph Shaltinet is testified that either himself or testimony from somebody that he doesn't get a like I'm however and don't think the room is hardly in Sweden now or in the Sunnensham the AC is blasting it's not hot it's not and the Sassam Abonim is a hit and the Kailam is a very strong and it seems to be a similar thing since the original turning is your strength the Kailam is a strong and the Kailam is a strong and the Kailam is a strong and the Kailam that might even be to say even if there was a hefsit but since the original Kailam has you I guess it seems to be a a petitioner he said a few lines before the Loy-Eda but he says to this Rosenfeld in St. Louis in Benid and Idon who can't I don't know if your machine is the same as the machine that Joseph Shaltinet was speaking about is it as clean in a Nidvik machine, eh? and maybe the teeth of the wheels have botzik have some d'obochopan ומדאו בכופה ומאינג. in Sham Khay maybe there's heat but more comfortable where the wheel turns is naturally going to be heat so that he says different. What Mashaami is saying is if you would have the same type of scenario as you're to show Nathuncan I'll give you the okay. So in other words he's sliding with Nathun with Nathun. Punk what's going on by you and America you have to, al-Malasqqfei terasay, hardama la shqihq, bakhal prahtumah, now you have to go see. Makal al-Alyafqfei shin is barren if it all fits what I explained. You could be mad to kfee shihinig but just like you did the year before. So the Mashaami is pro. Is pro. Bum bum bum. Then we have the next letter in number six. This is a letter that was written in 1905 also from the Mashaam. This is Mkufkhaf teras, it's early, it's Thursday night, 5/19/05 in Brijan. And this is to pinches, wherever he is pinches segal, okay, maybe it's a lavi, I don't know if it's a coin, I'm sorry, looks like it's a lavi. But either way, Mikhtorva, Megila afe hegiani, I got you a letter, a sheba meyad, wahamei doif gimali, there's so many letters pressuring me, I'll answer you, bekitser, audwar shilas baeasekhaa machine, ah machine matzis, la rikhisha matzadeh koya koyaa electric. So this was a couple years after the first shuvah. So now it's talked about electricity. The aim boy, Masha Adam, by electricity, what's your action? What are you doing shuvah? And what is pushing the button do? It allows, before the buttons on, electricity just can't pass through. You just, when you turn the button on, you're allowing the electricity to pass through. So it's called hasaris hamania, you're just moving the blockage. Is that called amaise, Masha paisekhaa, Mishkiyua open up, babakhaa in the morning, o memei lo helikhaa machine, aibah daise, aimboze maisee audum, there's no action zoolas, askola salisha, when you start to need it. The pounch through the beginning of the kneading was still done by hand even then, but then they would put it in the machine and get going. Umasha nois na tokhavvalt sim la machine shal alisha. Now apparently even the kneading, only the beginning was done by hand, but the continuation of the kneading was done in the machine. Umasha inshala arikhah of the pounding, Veroi malos ehereikh la manisah, you ready wrote it in your letter, menei mashihimsi. De lau mahani machshev is haakhere, do meyud zeh mahashere visee oevid. Ok so here's the shaila that, can your machshava help if somebody else is doing it, fine she brings a number of sources about that, bam, bam, bam, bam, look at the bottom right side now, look at the bottom right side now, aval adinon near it seems to me like this, much qasur veroi malos eh. The manid dadaan aiyat in the shaymah tis mitsa. So the maasham who was made call the chuvan number five is machman number six, because he distinguishes between a mechanical machine electric machine, a mechanical first night, right, yeah, yeah, yeah, but the difference is that by mechanical machine is lişma, not this. And he says eh, he came into leko shumay sadan, there's no maisah. If you're not doing anything, so then you definitely can't be the one to supply the lişma, the machine that's doing it, the machine can't have a mind that it's pounding it to keep it from us. The gamla ma kilan be machine, that's when machum daschala nasa through a person, umame la koka e kadaan, hainu when there's no electricity machum daschala aidea adam, aval merinda dadaan biotrissi, he can't say that. Gamma aschala aime baya la shame sir hame ne, all you're doing is you're removing the obstacle. Sich es hame scare us, you open up the electric flow, hareze loyme khash of maisah, it's not considered an action. Fine, and he brings the ha, the hasaurus hame ne is not considered an action, clal, and then he quotes a mone vuchim of the rambam, where the rambam seems to say opposite, aval al-ah, you can't be so himach aderich agada, look on the left hand side now, wa al-Kapanam, beniden didan shepoisech rakam isgerus, bada el electricity, you just opening up the vahakhah electric isema el of the electricity, end up flowing on its own, you cannot be matilamats es mitzvah, beshne lehlaser ishane, it's right, it's only for the first nights, it's not for the rest of the day, sir. But that's the difference between mechanical machines and electric machines. Umikomakami says, he may have to limp chlasakin, if you push it, can't change it, yes, wish let's add it, he wants to say, chidish daaf, even though the mats alav stamal ishmokoi, when it comes to certain mitzvahs or even some carbonus, we say stamal ishmok, sometimes you don't have to have directly in mind why you're doing it, since it's obvious why you're doing it, it's good enough. Mikomakam bada hakhash ais at chidish salazar adam, if the beginning of the need came from man and you did a ishmok, and then you put the dough into the machine, we could say, alhanase adash harishayin anase, it's a cloth from Gamer and Shabbos, sometimes we say whenever you, if you start doing something with a certain intention, anything you do after that all follows your original intention. And that's when you do it, here is the machine doing it, but if you cannot consider it all one long action, I don't know, seems a bit of a stress, when Mikomakai gavna, you just stamal ishmokoi, fine, lakhaneer du badaeva, yoi tsimbamatsuzu, badaeva, you could use it. If you have others, then miyo ish toi of the kai meh, it would be good to the first night to have other matzah. And then he just finishes off, the immur to lehf ishakapornim alamatis, lshaymeh apesakh, imyesh lighzashshemish damshuban albezlalis, he raises an issue, if you have these electric machine matzahs that you can't use for the sadr, maybe you shouldn't have them around you house the whole paysa, because you might use them by the sadr. So he was the one that was makulan in the chuvah before, and now he's raising a new issue, maybe even having them around. Anyhow, so this is the maashams take on the matzah, which means he's made your difference that he's makulan between mechanical machine versus electric machine. Electric machine is not maiseh adam, a mechanical machine it is. So I said a couple more things, finished the sheets, but hold on, there was a major go on the net, he's small, in the 1800s, the mayor urbach was his name, the imme de bin a say for the deri wrote, a huge tomahdchachm, and the issue also came to him, and he said like this, he said if shlaymeh kulger, if shlaymeh kulger asa damatzahs, by a mechanical machine, shlaymeh kulger asa, this is before the electric electricity came, it's all at, mayor urbach he's speaking about mechanical machines, he said if shlaymeh kulger asa, then I'm not being matter, but he says shlaymeh kulger shouldn't have given all of his reasons, because once he give reasons he can start nitpicking, he says the issue of lishma, he says he doesn't understand the issue of lishma, he says in that he thinks he has to show nothing on his right, but he says for the following reason, a cheetah's show to the cotton are not nothing, they're something that gets in the way, they have a das, they're confused about reality, sometimes a kid tells you what happened, it's not what happened at all, a cheetah cheetah for sure, they have their vision of reality, it's just distorted, and therefore you could tell them what to have in mind, but if they're the ones doing it, you can't be sure what they're having in mind, and therefore your macho, they can't count for them, and you don't know what macho they're having, so therefore the machis are no good, but if machine has no mind he says, he says if it has no mind, therefore you can supply, you could supply the kavanna, so if the AI is going to be self conscious, he has to have a problem, it's not good if it's nothing, it's not good if it's nothing, it's almost like they say a cotton can't be a schlier for you, but your hearts if you have a courtyard which is mischtaameris which happens to be protected, and a hefty item falls in, you can acquire it, and the gammara says in Bummatsy that your khatsr is like your schlier, your khatsr is your messenger, now a kid can't be your messenger, a cotton, you can't make a cotton in a schlier, because he doesn't have daz, what an accordion has daz, how could it be a schlier? So the vortis, the vortis like this, in order to be a schlier he have to be able to completely remove yourself and imagine that you are the mischalla'ach, in order to have that you have to be able to make a conscious and proper decision, the kid can't do that, the kid has enough understanding that he gets in the way, not enough understanding to remove himself, he mavatul himself, the courtyard has no understanding at all, so it's a perfect schlier, it's a perfect schlier, so the similar thing, a similar explanation that Mayor Erbach said over here about the machine-matsys, he answered them, but he says it's a schlier, I'm not mixing in, but as far as the argument he says he would say the other way, he would agree to the other shawl nabhinson. So that's another, if it's khayakh gavrith, in other words, the shayah is, even if the machine has no mind, but who were you to supply the qavon, if it's not you doing the action? Shlöme kuget time, that's not your my say, there's a few issues. It's bechow no.
not your Ma'zah to which Yerat al-Shawn-Natzansin said what is magic? Whose Ma'zah is it? It's your Ma'zah. It's your Ma'zah and because the machine is not capable of having any Ka'van at all, so your Ka'vanah sets in, these were the arguments pro. So just to tell you, the Ma'zahakus never ceased. It continued the Chzidim as a whole, although the Ma'zaham by the way was a Khassid. He was a Khassid of the SashAllah of bells and then May'a Pramishlana, but he was a Ma'zahmaker on not the electric Ma'zahs, but on the regular mechanical machine-machs. But as a whole, the Chzidim was Ma'zah as we saw the Avan'e Nazir, the Khadushyadeem, the Sanser, Ma'zahmachmah and many Litzvishes were Ma'zah. The Qsavsah for Hakhra, I forget. The Qsavsah for Sahn. The Qsavsah for Lived in Presburg. He passed away and his son Avram Shmul bin Yaman Sahfer took over the Yashiva that Abba was in Presburg. He was Ma'zahmachmachmachmachs. And in Presburg, they had a Ma'zahmaker, they had a thing with mechanical machines in Presburg and he said it's fine. And they asked him, "What about the Round and Square?" "Oh, guys, it's Round." You know what he said? It's a Bishqus that we use square Ma'zahs. The Abih-Shul-Rudimah's Ma'ar Bakanfaisar, it's from the four corners of the earth. So he, he, my head. Double down. Exactly. Exactly. So if I can't, he was very pro. I, Shlum, and Kluq, was worried for people's Parnasa. You know, if you're going to make a machine, what about all the Parnasa? So these Gennem said, "Faqer, what about the buyers? Never the buyers." The machine matches so much cheaper. You're worried about Jews' Parnasa. If they get about the rollers, those that should be rolling, what about all the guidance and curler that I try to fork out the money to buy matches, a $50 a pound? So it remained a debate. Even amongst, even amongst the litvishes, the Chazenish was against, the stipler was pro. The Draugat Shovar. The Draugat Shovar has a Chazen. He was naked, but he was mad here. He said, "If a Yid-Owned machine matches after Pesach, you're allowed to eat it." It's not Hommats, Shiaobro, Lovela, Pesach. So that's a funny, that's like a. But you know, anyhow, but then you have, there was a whole group in the litvish of world that felt not only it's good, it's more preferable. So Aaron Kotler and his wife, Aaron Kotler had. He himself had Matzashmur, the whole Pesach, but his wife, Dathgate Machine Matzash. His wife was the daughter of the Evan Hoozl, Iszazalman Meltzer, and he. They Dathgate Machine Matzash. So the whole Pesach, the husband, Dathgate had Matzashmur and she Dathgate Machine Matzash. You know, according to Dr. Robert Dewey, what's the problem? No, no, no. No, no, no. Dr. Schmur was one issue. Dr. But then you have the Evan Hoozl, who said, "No, you should Dathgate, Dathgate, Dathgate." Apparently they said of Chiam Euser, in Vilna, was also pro-machine Matzash. He was pro-machine. He was a great Yidd and he loved the Alte de Bechelchenach too. He once walked into the briskar of. Rebchheim briskersan, Rebvelvul of brisk, who lived in Ertyssral the end of his life. Rebchheim briskersan, Rebchheim briskersan, Rebvelvul of brisk, who lived in Ertyssral the end of his life. The Prisbee Pesach Frank walks in and he sees the briskar of eating Matzashmur. So the Vervl said, "My friend, what did Moshe Rabenovit?" He's saying, "Ral Matzash, I know good. This is what Moshe ate. It was good enough for Moshe. It's good enough for us." It's not so posh because when it comes to bottom of the field and it's well and this was also a big issue. We use mechanical machines to think it was thick. We use mechanical machines to get perfectly square. Why? Moshe Rabenov didn't use that. So then, when can you say this, Tyna? It's, when can you not? As far as what Rabenovit said about Moshe, Matzashmur is going to say, apparently that Semachsetic wrote a letter. It's not a recorded letter but that Semachsetic had a chocid, was a big genius. Rupshner Zalman-Fradkin, the Taurus Chesid. And the Taurus Chesid says he saw a letter that Semachsetic, where that Semachsetic was not for it, was against. The Rab-Maharash, a generation later, the Rab-Maharash said, "Machine Matzash, machine Sitzes, and the Carthus Sregum, the island of Carthus had a Sregum, it's a famous controversy for a couple, in the end of the 1600s, Yiddin were getting a Sregum from the island of Carthus, and then the Polish and Abonum, when they heard about it, they said, "They're Mokavim, they're, they were too perfect, they were too, they were too smooth on the outside, they are, the what are you called, the grafted, the grafted Sregum, they're not, they're not kosher, and there was a major controversy, major controversy, and the Rajzinar Reb, the guy that found the Tchaelus, you know, the Tchaelus guy, so he, he did lots of research and he said, "No, it's good." He said, "The Carthus Sregum are not grafted, the goodest Sregum, and he said, the Bardit Shiver, the Bardit Shiver used an Sregum from Carthus." So the Rab-Maharash said, in the name of the Al-Tarreb, that Amalach took a seed from an Sreg of Calabria and planted it in Carthus, and from that seed, the Bardit Shiver got his Sreg, so he got the one good Sreg that's in Carthus, but the rest of the Sregum are Shil, so the Madaash said, the Sregum from Carthus, the machine-mats, machine-sits, put them all together and off the table. Off the table. Yeah, I said, they were trying. They said the Bern, he said the Bern, but the Bern, but the Bern, as far as the Rebidash Shab, what did the Rebidash Shab say about machine-mats? The Rebidash Shab wasn't a discussion with somebody who actually almost convinced he had someone came to the Rebidash Shab with a very good argument for all the reasons why it's kosher, and the Rebidash Shab said, "Listen, I'll tell you a story." The Rebidash Shab said that the Tsar of Russia once traveled around amongst Jewish neighborhoods, many neighborhoods just to see, as the Tsar himself, not in Kignito, and he once came to a and he witnessed the bliss, and afterwards when the Tsar was asked, "No, what do you say?" So the Tsar Nikolai went by the Nikolai. Nikolai said that I was very impressed, but they don't have to eat it. When they do the mitsits, they don't have to eat it. So the Rebidash Shab told the scribe on all your arguments about the machine-mats, they're very impressive. "Oh, you don't have to eat it." You don't have to eat it. You don't have to eat it. As far as the Frieda Kareb, the Frieda Kareb, somebody wants to ask the Frieda Kareb, "Machine-mats are after Pesach. Can you eat it or do you have to treat it as hummus that was owned over Pesach?" Like what the Nogatcha was dealt with, and the Frieda Kareb got upset at the question, he said, "Don't be a shvance." You know, he did it. It's a silly question to say, "Oh, if anybody owned it, it's even going to be forbidden after Pesach." They don't be. Apparently, the Pesach Shaini, the Frieda Kareb, would Daphke have machine-mats? Like the Baushem Tosuka, you know? Apparently, Pesach Shaini, the Frieda Kareb, would Daphke have machine-mats? What's the Baushem Tosuka? Baushem Tosuka, yet many questions, the least kosher, Suka that you can have. But kosher, but he relied on every single Kula. You know, there wasn't a love of Dandoy Fenerukum and every issue. And Hamasim Rubetz-Salassa was just barely. And the Misnagdhim in the city had a big problem. They all spoke about his Suka. Baushem Tos said, "If I have a beautiful Suka, what are they going to say in heaven about all those Yiddin that have shaky Sukas?" But if I have that Suka, you know, there's lots of Mediroshem Meyshe-Rabbeno. When Meyshe-Rabbeno was told by God that Yiddin did the eagle, I'm going to destroy them and I'll make you into a big nation. Meyshe-Burg-Doluchus is written Meyshe-Rabba that Meyshe-Sat-Ebishten. You swore to the others you're going to keep their nation alive, right? So what's the crap? You kill everybody else and you'll be in Albion, New Avrohama, then you'll start again for me. I'm going to break the Luchus and I'm going to become a sinner. I won't be any better than anybody else and therefore you won't be able to kill them and keep me alive. I'm going to be in the same boat as them and since he can't exterminate all of us, we'll have to keep all of us alive. It's a Mediroshem Meyshe-Rabbeno. What? Right, right. But in other words, he incriminated the Meyshe-Sat-Ebishten. He incriminated himself. In order they Abishhten wouldn't be able to pull off the crap of killing everyone and saving him. It's a anyhow fascinating thing. So the Free-The-Crabben, Daphke-Elon-Paisach-Shani, in order to, you know, by doing that, you know, it's Matsa to some degree, to some degree, it's Matsa. Now by the Rebbe, so I heard from Rabbi Shapiro, that one year, you know, by the Rebbe, it was a big thing to get people to have Matsa by the Seder and especially Shmura Matsa. But it was once in South American Brazil, they didn't have Shmura Matsa, the round Matsa, and the Rebbe told them to give out machine-matsa for people to have the night of the Seder. On the other hand, somebody once wrote to the Rebbe and said, "I have a kid, you know, if somebody's not well, and there's a choice to give them kidneys or machine-matsa."
So I grab a Shapiro told me it was Gaborox versus machine-mats, but I saw elsewhere, maybe the different story was a question of kitnist versus machine-mats. Now kitnist is very serious. Kitnist is ready from the Rishainim, and the way the post came right about kitnist for Ashkenaz and very serious. Much more than Gaborox, right? You're by the free de Krabi was once sitting right by the table on pay-sach and somebody dipped his match into the wine and somebody gave him a khaylok and the free krabi said better the match would be red than a face-be red. What do you curse on the guy out of there? That's Gaborox, but kitnist is more serious. But the shouts both of them versus machine-mats and the rebe said better the Gaborox and in one place I saw about the kitnist, the rebe said better the kitnist. I don't know how, holochically it's a little, because if the rebe did want people to use machine-mats at the first night pay-sach in lieu of Matsashmura, it's a Mitsudari-Sat-Tee, but still it must be, it's a Bd-Evido-K, but kitnist is Mama Shia-Yusur. So I don't know, we have to verify that version. It's a Brazil story. No, that's for sure. That's for sure. That's been verified that's why verify that's verified what yeah This Friday they were my class fine just like they can marry you know to wife No, no, no, no, no, no, no, it was actually who was there Never shoudn't use a fork on pace of cuz maybe a piece of massacres stuck inside and be different into something yeah This is no shortage of smoothness, but white box is no there's no shortage of homeless There was you know the free decayed but once he told the boxer There was a book who wanted to have Extra Shmura matcha that was Shmura from the time of the harvesting and the failure club said you want Shmida Shmida into his and Shmura in your pants They'll be careful about what goes on in your pants more than the Shmura match Yeah, he gave a heck show on machine match. Yeah, yeah, it was it was it was So you see if if that or nothing is definitely better than What's the reason same machine matches better? It's led there. There's no no had dirty hands. It's clean It's done. There's no mistakes Apparently they clean it out apparently they More efficient Yeah, yeah Apparently the cleansing the cleansing's fine listen you see even in 18th Yosus Shomattons and said he he investigated and they saw that it was clean Yeah, what was he gave a heck show? Yeah, he needed he needed Clean flour and he fought the government for the flower right, right, but he made it in him Yeah, someone told me once about the nervous Someone told me once about the nervous brisk Revers brisk was in the mesh them his house There's on pace There was machine months on the thing Because the mesh them and held the machine months and that was father did not and they had an argument about that really Later that would have been later There was no other months no other months. It had or nothing. Yeah But he fought them on the flower flower. Yeah, smur a flower all the way from all the way from He went to Calin to the president The the if sex is starting joining Hope you are disappointed Usually this is usually usually it's more Look at that look at that The those that have to make a brother Wow Wow, so also why still he has his hand in like many many many curbs many she was no is traveling she would him Then he has you she was he has Yes, the hospital that is a sorry setting so how often did you we use a criteria for him? Oh I've seen lots of his stuff and He's a his a pae mumpic my goal is he speaks so precisely so And everything is a big door Yeah, I know yeah, I've seen many stuff like that Tell him there's a random guy sitting in middle of Florida who learned learned I read lots of stuff Not in truth is in all our area Online on this is so much so many So many there's a few websites You have he just has articles and articles on Clarity I mean is just some of these like this mommas One of the few that really kept his breath the out of his
Podcast Summary
Key Points:
Matzah for Passover must be guarded from leavening (chametz) with specific intent (lishmah) for the mitzvah of eating matzah at the Seder.
There is a debate about whether the required intent is specifically for the Seder night or more broadly for eating matzah throughout Passover.
The guarding requirement applies actively once flour and water are mixed; before mixing, one may purchase flour without such strict supervision if no visible issue exists.
Stringencies (chumrot) in Passover preparation, like making matzah personally, stem from analogies to a poor man baking bread hastily and from treating the holiday with the care given to a newborn.
A story illustrates how personal stringencies can lead to unintended community practices, and another highlights the spiritual value of heartfelt intention in matzah preparation.
Summary:
The discussion centers on the requirements and stringencies for preparing matzah for Passover. A key principle is that matzah must be guarded from leavening with specific intent (lishmah) for the mitzvah, particularly for the Seder night, as derived from Talmudic debate. Once flour and water are mixed, active supervision by a Jew is required to prevent chametz; however, flour may be purchased without such strict oversight if no issue is apparent.
The conversation draws an analogy to a poor man who must bake bread hastily with his wife due to limited resources, emphasizing that on Passover, everyone should personally oversee matzah preparation as if they were poor, fostering self-reliance. This underpins various Passover stringencies, which are likened to the care given to a newborn, reflecting the holiday's status as the "birth" of the Jewish people. Anecdotes illustrate how personal pious practices can inadvertently become community norms and highlight the importance of sincere intention, as seen in a story where a rabbi valued a shoemaker's heartfelt prayers over his own meticulous preparations.
The summary concludes by noting that beyond all stringencies, the special care in making matzah is paramount as it is central to the Passover observance.
FAQs
The transcription explains that matzah must be prepared quickly to prevent the dough from becoming chametz, emphasizing urgency similar to how a poor person hastily bakes bread due to limited resources.
The transcription states that on Passover, everyone should bake matzah themselves, as derived from the analogy of a poor person who bakes bread at home with their spouse, rather than relying on others.
The dough must be actively protected from becoming chametz with the specific intent (lishmah) that it will be used for the mitzvah of eating matzah on Passover, not just to avoid chametz in general.
Intent is crucial; the dough must be guarded with the purpose of using it for the mitzvah of matzah, either for the seder night or for consumption throughout the seven days of Passover, depending on differing opinions.
A story is told of a rabbi who stopped making egg matzah after a neighbor mistakenly used flour instead, leading to potential chametz, highlighting how stringencies (chumrot) arise from real-life errors.
Once flour and water are mixed, a Jew must actively guard and work the dough to prevent chametz, but before mixing, there is no requirement for a Jew to guard the grain or flour if no issues are apparent.
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