KMTT - the Torah Podcast
KMTT - Special Pesach Shiur - Kitniyot
KMTT - Special Pesach Shiur on Kitniyot, by Rav Mordechai Friedman
KMTT - Kimi Taehyung Shae-Tara - Today is Tuesday. Young Gimmel. Bhagmisein is 6 day of misein. And today's shoe, like all the shoes of this week, which will be in sponsors, and is dedicated in the memory of Abraham, Ben Yaakov Perman. Today's shoe will be a shoe halakha. It will be given by Harav Mordachai Friedman, and the topic is the Mihang, of night eating Kithneas. Night eating Kithneas on Passer. The shoe will be 36 minutes long, and will count as both the regular shoe of the KMTT podcast, as well as the halakhai ouet. Harav Friedman. Today, we're going to be speaking about the minnowg of Kithne on the Passer, and that's specifically to see whether it was a minnowg or a bersai, or exactly what the story is. We're going to talk to him, Daphra Muhammad Hamad-Allis, brings that in my focus between Rabiosan Benuri. And if I'm in Cointerben, Rabiosan Benuri, rice, is considered one of the species of grain that you could be, you'll say, "Masa" on Passer, and therefore also, its masa, and it's good to become a khamin. The khamin, on the dyke, from the Mishnah, it's masa, that only the five-minute dug-on are considered grain, and therefore only they could become khamin, and only they could be used for masa. And that's how the Ramban Pazkins and that's how the halaha ori shot a pazkum, like a khamin, that only the type of grains, the five types of grains, could become khamin, and therefore could be used for masa. Things like rice, although you could make into a flower, and you could make into some type of a bread, as Agamara says, it doesn't, well, maybe with the Ashim, or with the Aybe Surahum, in other words, it doesn't actually ferment in the same way that a normal flower would ferment. Surahum is a type of spoilage, and so it's not considered something that really ferments. From my understanding, the chemical difference is that it has wheat products, wheat, and barley, and the things that are become khamin, have a certain level of gluten, which is the type of a protein that's found in these grains, that cause a type of a glue that catches the bubbles of the fermentation. Fermentation, as you know, is caused by yeast. The yeast starts to eat up the sugar or the carbohydrate that's in the dough, and gives off CO2, and alcohol, and water, and the CO2 is what gets trapped, gets trapped by the dough. And it makes a little tiny holes that you have in bread. Things like rice does not have that level of, or any gluten, or that level of gluten, generally it doesn't work, but it's, la halacha, it's not what's important. In other words, in other words, la halacha, with the understanding chemistry or not, it's not what's relevant, because I observed the process and decided that this is considered khemots, and when you're talking about rice, it's not considered khemots. Now, there are other types of, I guess you can call them grain, or beans, that you could make a type of a dough out of, or you could make a type of a flour out of, similar perhaps to that of rice. And the minutes started some time, earlier than the 1100s, of course it's recorded by the early Rishanin, but it popped up only in the Ashkenazi areas, of not eating what they're called kithnehelt. Now, kithnehelt, it's a word we find in the Mishnah, and later on, according to the Marim, in the Ramba. In English, usually translated to the legumes, kithnehelt doesn't, it's not really limited only to legumes, because technically speaking, rice is not really scientifically a legume. Rice is more of a, more of a type of a grain, and it's also, holocatively, in the category of kithnehelt. And the safer mitzvahra khatan has the Rimi corbile, who lived around the 1200s, quotes a minhug, maybe we have time later, we'll see it inside, that there was such a minhug of not eating rice, not eating beans. And he quoted his, his Rabbi Rabbi Chilmi Paris, who did eat beans. And he raised the question, in other words, does a person have to follow this minhelt of kithnehelt, or not follow the minhelt of kithnehelt. And in his true var, so he goes into giving reasons for the minhug, and he gives four different reasons. The first is the fact that, just like grain, wheat, or barley or such, could be made into a masa cadera. A masa cadera is like a porridge or a cholent, so two beans are used to make something like a porridge or a cholent, rice as well. And therefore, if people see you eating, you know, if people have the minhug of eating paris or cholent made out of these kithnehelt, people might come to assume that you could also eat the hamanishid minhum, and they have that one reason to be masminatid kithnehelt. The second reason he gives is that there are things that are stored up, need the gun, things that are stored as grain, okay, they're dried and stored as grain, could sometimes either be mistaken for real grain, or perhaps because they use the same bins or the same sacks, a certain amount of wheat or barley might get mixed in, and you might end up eating chomiton pesach. The third reason he gives is that there are countries that are successful in making some kind of a bread out of kithnehelt, flour that's made out of kithnehelt, and again, there was a chash that you might come to switch, loch leaf to switch one thing for the other thing, and assume that it's either that it's mutter, or look at flour and assume that it was cultural paste of flour, and it wasn't really cultural paste of flour, and therefore that's the reason for the minhug. Now, these three, the first three reasons I give the chomitenominator is the fact that there's a chash that there's going to be a mistake. Another mistake that people will learn, and assume that, holochically, it's okay to seek grain, or the other way around that you might switch it by mistake and it'll fall into your food, or get into your food somehow, that's the first three reasons. The fourth reason is a similar idea, but the chash is that since there's certain crops that wheat sometimes grows wild among these crops, or could be the same field the farmer would have planted one year wheat in the next year beans, so there's a chash that, during the harvest, a certain amount of wheat will get into the harvest itself. Now, despite the fact that his rebi, or the rebi of the smok of Yifim Tarias did eat beans, we claim to a conclusion that, for these reasons, if there is a chominag, a person should be the kind of minhug and the makbid not to eat chitniyot. There were other rishonim, that were askenazi rishonim, and even late askenazi rishonim, like Orza Rua as an example, that felt the whole minhug of chitniyot was a minhug to ut mistaken completely. There were even a chronim later on, like the samsi, that felt very strongly that someone should come along with enough backbone, enough authority, and completely eradicate the minhug chitniyot. However, that wasn't the feeling of the mainstream of the rishonim around arthor askenazi, and definitely not of the later achronim. The general rule was to be makbid the minhug, the chokonara, following the halaha more of the rishonim, that were the svari rishonim, poskin that there is no Israel problem to eat chitniyot, and therefore, svarim asa yomazah generally will eat chitniyot. While the Ramah says, you know, anubane ashkenazi, na gula hachmir, with no way to be makbir and not eat chitniyot. Okay, now, before I go further into identifying which things would be considered chitniyot and which things wouldn't, let's first go into the parameters of the hulkot of chitniyot and themselves. One might first assume that if the reason why they were goes on chitniyot is because of its similarity to wheat and barley and such, that all the halaha of wheat and barley would be the same. But the Ramah, who basically poskins, like I said, like the smat, but also like the chumradeshan, comes to a different conclusion, based on chumradeshan, kufyu, gimmo, and this is what the Ramah says, I quote. So, aminak ba ashkenazi, na gula hachmir, vayim mishanot, miyyot, poshut, de anusrim vidiyavad in naflu, ta khattafshil. Now, despite the fact that our minigal ashkenazi means to be mashmir, however, we are not mashmir, vidiyavad, if it already fell into your pot, and it's really cooking in the pot. Okay? So, that's one point. Vahrein mutah dhad lik bishmanim anasim mihan, and you could also use oil that was derived from kithniyot. It goes on and says the anusrim im naflu, ta khattafshil, vahrein mutah lahashot, miyyot miyyot, it's also mutter, to keep kithniyot in the house. Right? So, from this Ramah, really from this chumradeshan, we see three halahals. One halahalah is that there's no ishir of bhayyurah, by my say, there's no ishir of owning lahashot to own kithniyot. You're allowed to own any amount of kithniyot, it's not a problem as opposed to real khammets, where you're not allowed to own khammets at all. Secondly, as opposed to real khammets, where you're not allowed to get any hanah at all from real khammets, okay, when it comes to kithniyot, there's no ishir hanah. As the chumradeshan Ramah points out, you could use oil from kithniyot to light your candles on pesos and it's not a problem of getting hanah. I remember when I was something like maybe 13 years old, maybe 12 years old, I was very very much shocked by that, because I used to relate to kithniyot like it was real khammets. And when it came for pesok time and the flounder fishing season came around, one of the things that we would use as bait for flounder was corn from the can, you know, regular kernel of corn to put on the hook. My father says that he thinks it's basically mutter, but, you know, I remember calling up a post like in the area of a very big khammets, of course it's 100% mutter to use corn for bait, you know, you're allowed to feed it to your animals, et cetera, et cetera, et cetera. You'd better get hanah from it, there's no problem. Okay, the third thing that we could write from the Ramah is a very, very interesting thing that by khammets, there's a gazera that if a bit of khammets falls into your pot on pesok, it's also a fuel by aleph. When we're mark near in khammets, then the full year, in other words, during the year, once you have a mixture where something that is also falls in and into heather, and the stuff that's heather is 60 times more than it is, so we say there's a concept of bitter barov, bitter bashishim rather, bottle bashishim. On pesok, normally, we say something's also the aleph, meaning even the small khamm falls into your chicken soup. You can't eat the chicken soup. However, when it comes to kidney alts, the Ramah says that the avatine naflu, tokhataf shiil, if it fell into your food, it's mutter, and the way he says it is that it doesn't make a difference how much falls in. Because the Roshan Ramah is a meshan, not miyu, pashut, the anusrim, but the avatine naflu, tokhataf shiil. He doesn't start talking about what percentage is, if it's one, to 60 or what have you. And from this, at haqyakos, in this definition we're going to pass into our hala hau is medaiq, that as long as you have rove heather, rove chicken soup, it's 49% of it, I don't know, cornflour, if you're into your chicken soup, then you're allowed to eat it. Obviously, if it's kernels of corn, you're supposed to take out the kernels of corn. You remove the kidney that you actually see, but the stuff that you can't see, even if it's 49%, it's mutter to consume. And obviously, that hala hau does not apply, not only to hum it, but normal makhal, it doesn't apply. And this is another cooler that you have by kidney alts. So number one, you have it in a beetle, number two, you have, there's no esirana, and number three, there's no esirava, I must say, by kidney alts. Now a very, very interesting thing comes out of this bless, hala hau, the fact that it's a beetle. Normally, we would say that any time you have an esir, the only time it comes bottle is if it's the evidence fell in, and the reason for this is, of course, there's a rule of ain m'vatlin esir leha kila, you're not allowed to be m'vato in esir leha kila. In other words, if you have, let's say, a certain amount of pig juice falls into your pot, and it's half pig juice and half chicken soup, and you really wanted some chicken soup. So you're not allowed to take another, I don't know, 59 parts of chicken soup and pour it into the pot so that your result is that you have 60 times more chicken soup than you have a pig juice. You're not allowed to do that. It's exaggerated or abundant. Even though mikra didn't, you know, if it happened on its own, it would be vato, because all didn't want people to start just being m'vatlin esir leha kila, and if we're not allowed to do it. However, one interesting question would be, what is the status of hummus, or what is the status of kidney alts before pasa? Before pasa, you're allowed to use hummus, and surely you're allowed to eat kidney alts, and therefore doesn't have it in an esir. As a person allowed to make a mixture of regular food and a certain amount of kidney alts, up to 49% before pasa, leha kila, knowing what he's doing, and assuming, right now it's not his or I could drink the whole soup now if I wanted to, on the assumption that if he leaves it for pasa, it'll become vato, in other words, it wasn't his or so there's no problem of being m'vatlin esir leha kila. Okay, so Rabízco Henan, and it's safe to bury it, so it really comes to that conclusion that you're allowed to do that, la halaha. I don't know of a Henan that are holic on that point, he held it, it's not a problem of doing it with a feel of it, as long as it was done before pasa. Now another interesting question before I get to a practical application would be, what if you go to a sardis house and the sardim, you know, they're eating kidney alts, and they already made their soup, and in their soup they already put kidney alts into the soup. Okay, let's say you put a lot of rice into the soup, and it's all boiled up so you can't even see the grains of rice, it's all mixed up there. But we know, the person who made this soup knows that there's 49% rice in that soup. One paisa, not before paisa, now for sardim it's not also, it's mutter, and therefore there's not a problem of inviting it to a khargila, so it's almost like a bidiavar situation, it is a bidiavar situation, okay, can a sardi therefore make it, and then later on give it to an ashkenazi after it's ready to bottle. And again, according to what's mentioned in Ramaa, according to the hokkyaka of the mission bura, it would make sense to assume that such a situation would be completely mutter. Now, one application would be if you go to either the sardis house, or you allow to, as long as you don't notice anything that looks like kidney, or you just eat freely anything that they serve you, because you have this concept of bito, and it would seem that it would be okay. Now, look up shila, you would say, you know, maybe warn her of ashkenazi, okay, if that's at all possible, if that's doable, you know, if it's not doable, if it doesn't make any difference, then she'll look at you and say, okay, if you're ashkenazi, you're like, so what, you know, so you won't marry my daughter, you know, I wouldn't want you to. But other than that, you know, she won't understand what you're trying to say, and then she would get insulted, or what have you, and you know, you're already invited, you're going there for place. Also, it should be okay to eat, and you don't just don't eat the rice, you know, you push the rice to the side of the plate. There would be one application, another application that I sort of used ago, and I didn't know, you know, why no one ever mentioned it, was the fact that in Israel, we have so many products, as opposed to hood slots, right, a miracle, whatever, there's so many products in Israel that are made with kithniel, and it says on the packaging, right, lo, ho, hai kithniel, kushla paisa, lo ho, hai kithniel, and you look at it, and you know, it's a chocolate bar, or it's whatever, you know, let's say we're talking about a food that is, you know, rove not kithniel, you're talking about something like bamba, which is rove corn, which is kithniel, that would be a problem, but let's say you're talking about all kinds of other foods, most other foods, that it's rove not kithniel, and it was manufactured, number one was manufactured before paisa, so one level, it's not, we're not considered Israel, have to feel according to a Rabbi itself, so far, right? Number two, it was made for far dim, locally kithniel, and therefore, again, it's not considered Israel, so the hai person should be able to eat it. I never found anybody that said that, until Rabbi Yaku Frank has mentioned to me that he once heard from him of Dov Leore, that he holds Harafel Myser, you're allowed to, Harafel Myser, you're allowed to, things like, I don't know, puddings that might, I think, most probably are less than 49%, less than 50% kithniel, and so she feels that the kanazim could eat them freely, and you just don't have to worry about them. I mentioned his two sort of look and see, and he also, or, or, or, or, or, or, or, Frank is also mentioned, and he said, you know, logically, it makes a lot of sense, he doesn't know anybody who's knowing like that, and we're gonna soon find that there are a lot of things with, with, in, in these halahout of kithniel, maybe even bekhwal, and he'll hold paisa that, make a logical sense that the minister should be to be make ill, and yet, it just didn't happen, there's some kinds of special schooler that Kastras has in general, but more specifically, the paisa has that somehow Kastraal, in this area, they're makmir, like, hillkoplushin hara Kastraal's maker, right? But hillkopkastras is, I want to say, so this is really a paraphrase from a book, when it comes to hillkopkastras, paisaal is, is makmir, and when it comes to paisaac, we're super duper makmir, um, but in any case, I don't know of anybody who's knowing like the other number of w or, and he tells his tummy, he didn't imagine his tummy, as good tummy, he should, should, follow his sock. Now, um, but again, when I said about being invited to someone who was a sorority who's not, you know, not makmir on kithniel, um, the first thing is best, bekhwal, you know, if they won't use kithniel, but if they're ready to use kithniel, as long as you can recognize the kithniel, and you know, for a fact that it's less than 49, 50%, you should not be able to eat it. Um, another example, another halaka that comes out of this concept of, uh, dindito, is tambalua bakalim, you know, if you have a klee that's balua, uh, maklee that's absorbed kithniel, well, halra, there is one daya that says, mam shiks says that you should have separate kalim if you have to cook for a hala, for a katan, but nunastam, it's tam, and tam is, is a miniscule amount, uh, uh, uh, uh, and normally it's not. Okay, now we come to another section, um, that, that is what exactly is defined as kithniel. And I said, kithniel, if we, if we translate the term kithniel, it's lismu, but in the miniscule of kithniel, for pesos, it's not limited to, to the gums, or legumes, however you want to pronounce it, right? Because we know that rice is also included, and a couple of other things. The smock, I mentioned, the smock, say for Mr. Akatan, uh, uh, uh, Rimi Corville, is one of the main sources that we have for this min hug. And, um, if you mediate carefully in the smock, you will see that as he presents it, he says, there's a fact that there's some that are no egg, my red, uh, rabi, um, three is eight beans, but, but there exists, you know, a prevalent min hug to be no, like, not to eat kithniel. And then he gives, uh, four different reasons as to why this minna came about. And he says because of this min hug, the best thing is to be machmin, and that's what a person should do to be machmin on, on, on kithniel. Now, the formula that I'm a dyke from this, from the smock is that you have to have those two conditions. Number one, a prevalent min hug of not eating a particular type of bean or what have you. And secondly, that it conforms to one of the four reasons that he gives. What if you have a legume, or legume, right, doesn't necessarily, doesn't have a min hug, a clear min hug, and doesn't necessarily conform to one of the four reasons that he gives. And the prime example with the peanut, say, peanut, um, a peanut technically is probably classified as, as a loom. And there's no real min hug for, I mean, as far as I know, there's no real min and the person says, oh, we don't eat peanuts. Um, there might be some people that have such a min hug, but generally, generally it's not that clear. If you pass a front, I once mentioned to you in, in, in connection to other things, he was a rather she of, of you, shall I am, uh, years ago. He was also a, a, a, uh, rather vervami towels. He passed in the state from the kite kodesh that he feels meek or dim that peanuts should be mutter. Okay. Why? And he goes down each one of the reasons that the smock brings and peanuts just don't fall into that reason. People don't really make it into a flower that could be mixed with people. Don't make churned out of peanuts at least last I checked. People don't make churned out of peanuts. And generally speaking, peanuts don't easily, in other words, weak kernels don't easily get mixed into peanuts because when peanuts are, are stored, they're quite often stored in their shell. And even, you know, or if it's later they're shelled, then they have to be separated from their shell. And there's not a really a shock of weeping mixed in. And therefore he felt from conclusion that peanuts should be fine. Now, um, Ramosha, he, but he writes at the end of his shoe bar, he says, I'll call there, ain't I'm not giving a whole lachwam to pass off. For some reason, we're not know, hey, people, I don't know if anybody eats peanuts. No, there's, uh, huh? Yeah. No, there was, but it was more like that he observed that no one eats it. It's not like some kind of somebody had a, you know, kabbalah from their mother or the mother's mother, the father's mother, etc, that we didn't eat peanuts. Ramosha Feinstein goes in a similar direction. And he, Ramosha goes even a step further. He makes, he gives a clow. He says that the reasons that the smock gives are not rules to go ahead and include things into the family of the gazera or the minhag of, of kitneal. The only thing that are awesome is from kitneal are the things that are mentioned in the chronum. That's what Ramosha Feinstein's herself says. If they're mentioned in the chronum, then they're awesome. If there's, if you have a clear minhag that is awesome, then it's awesome. If you don't have any such minhag, then it's not awesome. Okay. It's one step further, but I think it's based on the deacon, the smock. The smock doesn't say anything that falls into one of these four categories becomes awesome. He says, I observe, I know that the minhag is not to eat these things, and then he explains why there's such a minhag, and he says, since there's such a minhag, it should be upheld for that for these reasons. So it's not that anything that falls into the four, the four reasons becomes right away awesome. And therefore, Ramosha Feinstein says that if you have some kind of a minhag of, of not eating penis, that penis are awesome, is from kitneal, then don't eat them. But if you don't have such a minhag, it should be completely miter. That's what Ramosha says. Now, I remember learning this too for some 15 years ago, and I decided, I don't have any clear minhag about peanuts, and somebody has to put their foot down to start the spread of this kitneal, you know, panic, and I should leave them to serve for my kids that we ate peanuts. So I went to the store and bought a nice, a penance with a bag of peanuts with a good sorority, a scuff on it, you know, a frady sorority, a scuff off the paycuffs, and I brought it home and, and I was learning, I decided it's time to take out my penance, I took out my bag of peanuts, held it in my hand, and I just couldn't bring my hand to, to eat the peanut, and I was checking the out center. And I came out, came with this realization that, you know, even a person has determined as myself to be mopped it on the letter of the law, and not, not go beyond that, um, faring out of Moshe Feynshin, faring out of Sipas Afranq, you know, even a person like myself, psychologically, there's something, I don't know what it is, there's something ingrained in me, conditioned into my Jewish psyche, of being moshmy, being super careful, super duper careful, on Pesach, and that's really, I think the answer, why so many things were added onto this kitneal list, with time beyond just what was recorded by Dachronum, even though it was most of you with such an iron-clad, uh, iron-clad rule. Anyway, that's the direction, we'll call it the direction of the smock, the chayadum, okay, it was an Afranot, you know, lived in many, many years after the smock, and came to the conclusion that potatoes should be kitnealed, since they could be made, and ark, often made, into potato flour, um, and he came to that conclusion, and that would seem to be that he doesn't, in other words, either he learned this smock differently, and he felt that anything that falls under one of the four reasons for kitnealed automatically gets categorized into kitnealed, even though it wasn't around, or wasn't common in the times of, uh, the smock, or before the smock, when this minute started. So you're not too dareful of the chayadum, quite a, many achronum came out against the chayadum, especially in Europe at that time, where potatoes, according to them, they used upon, they said, potatoes were at the chayadum of the chayadum, there's a main staple of the chayadum, and happy you possibly make it to us. Another interesting question would be soybeans, as far as I know, and soybeans were not prevalent in Europe, and again, soybeans would not have been on the smock's list, and as he didn't mention it, and a following with Moshe fine chains rule, soybeans should be completely okay. And yet, the prevalent minnow of anybody who's mounted on, uh, on, on kitnealed is not the consumer soybeans. When, when and where did that happen? And the answer is, again, probably like my personal peanut story, that it looked, it's cold bean, it looks like a bean, it's a review, right? So, you're not going to consume it. And, and, and, and basically, that's how, you know, the minnow developed, unless, unless it was Tamidum that followed the direction of the chayadum more, that at long, as long as it fell into the, one of the categories that was mentioned by the smock, then you have to be masking for, for kitnealed, yes. So, once we want to go get peanuts to for pizza, and bring them into our family, is that okay, or actually? I don't know, 100%. I can't tell you for sure. And let me quickly just get to, to, to another point. What about seeds? Seeds. Okay. And normally, we might want to, uh, claim that seeds shouldn't be kitnealed because they're not beans. But the truth is, that the tumor sedation quotes, uh, talks about another type of, uh, uh, seed. Shumshaman, shumshaman is sesame seeds. And he classifies that as a type of, uh, oil that, that would be from kitneal. And further, he also speaks about, uh, convus. There are convus. There are convus, you might think, is talking about canvas, meaning cotton, and cotton seed oil is not, it's not cotton seed oil. Um, convus is actually hemp, or cannabis. Okay. In Latin. That's convus. And he also included that. Now, another, another curious thing about that is the fact that, that it's not edible. In other words, here's something that the tumor sedation included in, is the kitneal. It's not really edible, the oil, you know, that, that type of seed. And yet he was, of course, just the kitneal because of its similarity to perhaps the other kitneal. Um, another interesting thing was hardao. Hardao is a mustard seed, which really is not, is not a legume. And it's listed also by, by the tumor sedation, um, to be kitnealed. And the taz doesn't understand it. He says, we eat all kinds of seeds, but the taz is made, that they ate seeds, and yet hardao didn't eat. And he says, it must be because it grows in taz, and looks similar to kitneal, but it's a very curious minute. And Ashkenazim also generally, not Oshkenazim, but generally, um, don't eat, uh, mustard for that reason. Okay. Um, there are a lot of more, um, modern oils and issues that come up that are important. And one of them is, is rape seed or canola oil. Rape seed technically happens to be from the, from the mustard family. But I don't think that has any bearing in halacha. It's not an edible seed and it's not an edible oil. And I don't know, where the 50 years ago, probably 100 years ago, they figured out how to take out the acid that made it inedible. And that's why people now consume canola oil. Um, it's considered very healthy. Another question is canola oil a problem? Cotton seed oil. In America, cotton seed oil is very much accepted. Um, and I use cotton seed oil as I was there. There are many people in Israel that don't use cotton seed oil. Falling onto this question of, you know, anything that's a seed, are you going to exclude from, uh, from Heter on, on tatas? In any case, another thing that comes out of canola oil is, is, uh, less than, less than is a type of emulsifier. And emulsifier is something that breaks up oil into such an extent, the surface tension of oil. There's such an extent that it could be mixed with water. Okay. And it's using chocolate. So that, uh, chocolates that are made in America nowadays, they basically, so taste that, they leave out less than they're able to make chocolate without it. In Israel, sometimes they leave it out, sometimes they put in what they call listit. Listit is this rapeseed, uh, lexitim. And it's also generally part of that question, whether rapeseed is categorized as kidney art or not. Okay. I think generally people that would eat cotton seed oil should be able to also use listit without a problem. The heredi hashtag generally will, will not give hashtag on listit, uh, of lambda. In Bonabra gives us, go find cotton seed oil. But most of the fine seed in America, they said, all the folks in America, um, allowed cotton seed oil. Um, another interesting question is, do we have to be more masking for kidney health than we are masking for grain from, let's say, weed itself? We, the halocha, is the one I'm talking about in llama, tenima, that says that if you bake wheat, bake a kernel of wheat, it can't become hummus. And that was through observation. If you baked it and then later made it into flour, the flour would not rise. And most probably because the, the, the gluten was cooked to the point where it can't become, molecularly can't become like glue when it gets dissolved in water. And therefore, it doesn't rise, doesn't work. Therefore, uh, the fact is, uh, halophas, if you bake it, it can't become hummus. I don't know of anybody who eats, you know, baked or roasted wheat on, on, on taste up. But another question is, if you're, let's see, walking in the fields and, and taste up time, you could find in the field's wheat growing, you know, uh, even green still. Are you allowed to just plug over these wheat and eat it, especially if it's green? Now, halochically, there should be no issue whatsoever because while it's green and growing, it can't become hummus. So you should be able to eat the wheat. What is the minnhag, though? You know, the minnhag then, for sure, you could eat such a, such a piece of wheat, but what's the minnhag? The minnhag generally is that we don't, we don't eat it. But again, the combination of you roasted it, you could eat it. Another thing is if you took it and put it directly into boiling water, so it doesn't have a time to become hummus, you know, before it gets cooked, that's called halatah, minnhag then would also be okay. But the shuchunah says we're not experts when it comes to halatah, so therefore we don't do it. But what about kitneal? In other words, what if you did halatah on kitneal, or if you roasted kitneal? So, roasting the hora, I don't know of anybody who holds that, you have to be mashmin, and we get back to my peanut story, that if you have a peanut that wasn't exposed to water and you roasted it, where it can, even if it was actual wheat, it couldn't have become hummus. So the hora, you should be able to eat it. And again, the hora person should be able to eat it. However, when it comes to boiling the smock paskins that we, that we're mashmin on halatah of beans, the way we, I guess, be mashmin also on halatah on boiling of wheat. Okay. Now, lastly, and this is also very, very important when it comes to the oil issue, there is a shiitah, even though the turmana dashian said that oil is considered kitneal, there is a shiitah in the keshat that felt that oil is zaya balm, meaning it's not an acre part of the kitneal, and therefore, when they made exergans kitneal, they weren't talking about the oil. And he wanted to be make those, and he called it may kitneal, the liquid from kitneal. So that, if you're talking about, let's say soybean oil, you could talk about a hetah that maybe soybeans are not kitneal at all, the soybean itself. Number two, maybe the soybeans are roasted, or don't come in contact with water at all, when they get the oil out of it, and therefore, if you're not, you know, why be more mashmin by kitneal than you would, than you would by wheat. Number three, there's a possibility that it's may kitneal, and may kitneal, maybe there was no, it never had a gazera. So there's a selfic, of a selfic, of a selfic, on a minhug, you thrale, and therefore, there's a very good source, will allow soybean oil. Ralph Lickensin, I remember years ago, was making a forchailim in the army. In the army, they do not supply any type of oil beside, as far as I know, less than I was there, any type of oil besides soybean oil. And he held that chailim there, and the army are allowed to eat food that was cooked with soybean oil. The truth is there, you could even add a third, a fourth hetah, which is then a bit of borose. He definitely has a bit of borose. If we get to conseed oil, we could see that it's even further because it's not edible. So there's also another, the more of a sort to say, that there shouldn't be a problem. There's four separate reasons to be more makeable by those things. Questions? None? I have a hard culture of fish or may I? And realize there's not a fear between culture and some air. You have been listening to a lot of high treatment on the issue of kidney open pestas. We'll be back tomorrow to show of our observing, the weekly mid-start of our shot at SARS. Until then, co-soves and bacadora líción. This has been KMTT. Kimi Cíón, Tései Tora, with vahasen mi ausarain.