Haggadah Shiur by Rabbi Chaim Zvi Senter - Pre-Pesach 5786

So, uh um I don't get to spend a tremendous amount of time with my family because um we're actually very busy with the Yeshiva. So, one time we were we were here for Pesach. That's the biggest break that we have. Sukkot, you know, I'm running around with all of the tourists and um So, Pesach is our time that we have a little bit more air like a room to breathe. So, I took two of my kids with me on a uh on a skiing trip. We went to Vermont. So, I could take them uh have father-son time together. Went to Vermont skiing. It was uh didn't work out so great because uh it was raining and then uh kids uh we did whatever we we did the best we could under the circumstances, but um it was raining that day. And uh so, we looked for something else to do. And I found there was this place that they do glass blowing. Um I we drove by it on the way to the ski resort and as many of you know, my wife happens to collect washing cups. So, I was thinking I'd get a glass washing cup for my wife. I'll have them make it special and that'll be something cuz you know this you know, the same ones, you know, they come from China. You know, after a while it's like, you know, it's a little a little color here, a little color there. It's basically the same thing. This was something unique, something different. Figured it'd be a nice thing to do. So, I walk into this glass blowing shop and I speak to the guy and I ask him, "Can you make for me a uh a washing cup?" He says to me, "What is a washing cup? What does that mean? A washing cup?" So, I explain to him it's a cup. It has to have two handles. My wife is very makpid. If it doesn't have two handles, it's just a coffee mug or a beer mug. Um it has to be a washing cup. So, if it doesn't have two handles, it's like not chal. So, I I start trying to describe to him what a washing cup is cuz the guy doesn't know from a washing cup. Little I know he wasn't a guy who was Jewish. But he still didn't know what a washing cup is. So, he says, "Use my computer." You you know, I I you know, I go into Google and I and I search for washing cups. And I I show him a picture of washing cup. I show him exactly the way I wanted to make it. He made He made it. Whatever, it's not it's not you Those you come to my house if you want to see where it is. Show it to you. It looks It looks a little interesting, but whatever. He did the best he could. Why am I telling this story? Because while we were searching for it and discussing this with me, by the way, I'm Jewish. He said, "I I don't do anything Jewish other than the Seder. It's the only thing I do is the Seder." He said, "And you got to teach me how to do it faster cuz it takes way too much time." It's like It's like for the It's the one night a year that he's doing anything and it's still like too big of a drag. And um and my response was it's not that it has to go faster, it's to be more meaningful. Like if it had meaning to you, you wouldn't be in such a big rush. But because you don't even know what you're doing. But it was surprised to me that the Seder night was the one thing that he kept. He's like, he doesn't know Yom Kippur and Rosh Hashanah. I got a sukkah. It's like, yeah, I guess. I mean, but I I I think Yom Kippur. But surprisingly, the Seder is actually the most celebrated of all of the holidays is is the Seder. Um and that's uh not something that I would have expected. Uh but um the the there is an importance of making this uh more meaningful. So, what we're going to try to do tonight is we're going to try to make it more meaningful. I want to thank uh the Eisenmans, especially this is Eisenman, the Rebbetzin, FOR OPENING HER HOME. TOMORROW NIGHT, WE'RE GIVING A SHIUR IN IN Five Towns. That's going to be in a shul. You know, and that's easy for everybody. Over here, it's a little bit harder, but we want to infuse this house with Torah and Kedusha. And uh Baruch Hashem, I'm so happy to be able to do it in Ellie's house. And Ellie is also Baruch Hashem doing a tremendous amount of his own accord for many years. Ellie was holding up the Yeshiva and now he's doing his own personal story where by spreading the light of the around the world and and and share. This home should continue to have a lot of and and we should share many yet together. Okay, I leave this here or do I have to put this on? Leave this where it is? Leave it where it is? Okay. Okay, where to begin? Where to begin? I should we should we begin? Help me out. One way. One way? What do you say? Something that has the most meaning. The most meaning. I always want I don't know if I should save the most meaning for the end but the most meaning for the beginning. Which one? Okay, let's start with the most meaning. I don't know. I'll try to start with the most meaning. Everybody. Okay. I would I would like to start with the crisis. There are some there are some papers here if anyone wants. There's pens also. I strongly encourage you if you want to have something to say over. I mean there's there's two points tonight. One is just get ourselves in the zone but there's also point of having something if you want to have something to say over. Is that Usher? I should have gone in. What does it say? That goes to go less. We were in the we were in the bomb shelter in the so I should came over to me. You ended up in my and he was like here in so here we are again in in uh Lakewood's our area mikvah, I guess. Regards to your shver. Okay, we're going to start with the dalid koises, rebbe. So, there's papers here, there's pens if anyone wants um to write. If not, um you can probably get a recording, which will be you'll be sent. Why are there dalid koises? The most famous reason is the Yerushalmi. The Yerushalmi says why are there dalid koises? Cuz there are arba leshonos of geulah. V'hotzeisi, v'hitzalti, v'ga'alti, v'lakachti. Four leshonos of geulah. What does that mean? The Medrash says arba geulos, which means that it was not just four different languages of geulah. There are four different things that happened. Klal Yisrael went through four a process of four stages of geulah. Which, if you want, we can speak about later. But the arba leshonos of geulah is why there's the four koises. The Gra, the going brings another remez. Says arba tzerichim l'hodos. There's four that need to give hodah. And that's chaim. The four are choleh, sh'nisrapeh, someone that went through yisurim or beis asurim, uh and someone went through the yam, someone went through the midbar. And Klal Yisrael went through all of those. Klal Yisrael experienced kol machalah asher samti b'Mitzrayim lo asimena alecha ki anochi Hashem rofecha. It's like Hashem healed us from all of the things that we went through in Mitzrayim. We were we were let out of jail. We went through the yam. We went through the the midbar. So, therefore, arba tzerichim l'hodos. The arba koises is connected to four different types of hodah Klal Yisrael has to do. And the and the Maharal says something fascinating, that the four cups of wine are connected to the four imahos. The four imahos. Now, um and the the Kli Yakar says a beautiful thing. He says, you know, you're not allowed to be you're not allowed to drink more wine between the third and the fourth kais. The third and the fourth kais is connected to Rachel and Leah, who were married to one husband. So, therefore, those two kind of like go together. So, three and four, you can't drink cups of wine between them because you have to keep those two together. That's the lion. Can I get the four nights? Now, I think that the these all these four these three ideas, which we mentioned, the the four of the Hadassah, and the four nights really have something in common. The number of four is a very big number on Pesach. It's the the four burning. There's the four of the four cups is four days since from you need some until until you need some. There is our it's Barack Obama who shall tell me so there's four times Barack. This is the number four shows up a lot in Pesach. And I think that that's a very significant number. In particular, it's an interesting thing that there are four chambers in a person's heart. This is my own fetish. I hope it's okay. Four chambers in a person's heart. Correct? And I think that the heart is really synonymous with the mice. The mice I'd like to suggest that the heart of Israel. And the are the mind of Israel. Spoke to to a neurologist about this and there's really three different parts to the brain. Person's mind is really broken up to three different parts. There's the frontal lobe and then there's the two sides which is really primarily three different parts to the mind. And really What? That could be being a being a might be believed. So, I'm I'm not sure I'm not sure about that. I'll let you you run with that. Okay, but I I'd like to suggest that the are the heart of Israel. And the are the mind of Israel. And the big number on is the number three. The says this this this turn of and and it's given your third month and and Israel is is is to Klauss, which is broke up into coin maybe Israel. The Gamara says it's all about three. That the number three is a very prominent number in uh on Shavuos. The number of four is very prominent number on Pesach. And I think Pesach is really about the heart. Shavuos is about the mind. Shavuos we stay up all night and we learn Torah. I don't think Pesach is about that. I think Pesach is about feeling. It's about having is feeling the feeling of of the of the Kadosh. I feel cool on Kadosh and cool on divine and cool on you miss your mix for the supper. Cuz the idea is person supposed to feel these irrigation. And women we know have an easier time or they feel more deeply. Their emotions are stronger. This is not to come here. Kadosh was not so from Israel. It's the notion that really I will say I will say it says by that they have to drink Kadosh. The Kadosh are connected to the notion to come here. The four notion the four mice. That's the idea. I think of of of Pesach. And that's connected to what is the Kadosh. What is when we think Kadosh is broken. Thanks for Kadosh is not something that has to be in our minds alone. It has to be in our hearts. When you want to say thank you, person has to say thank you. It has to be something that he that he's not he feels. Therefore, person supposed to when he says thank you, it should come from his heart. That's why the is on my day. We have a waiting for a moment. Why is there a waiting for a moment? Why the whole the whole shots with the coin. But but but my day we have to say ourselves. The drama explains the reason is because my day a person has to say himself cuz you have your own expression. It's your own feeling. Right. Thanks is something when I when I thank you, it's something that has to come from my heart. So, for that reason, the and the really go together. This idea of this idea of four, which is connected this Now, what do we think for? So, what it says over here is there's some very interesting things that are happening on the night of the Seder. We're supposed to be grateful, supposed to be thankful. One of the things that is brought down is you're supposed to have part of the Seder is to have an egg. Why do we have an egg at the Seder? So, the brings one of the reasons the brings is because of a cuz the night of the Seder is also the night of above. So, in order to experience us. The says a different reason. It's it's a to the and he says, "What are you being for on the night of the And the says any person that doesn't eat an egg on the night of the Seder. What are you doing? You're ruining the Seder. We're like, you know, having all this happy time, everyone's in a good mood. It's like, "Oh, let's remember the ball." You know. What what what what what's shot in this in the ball? We're supposed to like dip into the into the into the on the night of the Seder? What's the shot of that? I think the answer is that part of the ball is not just we're thanking him for the us. We have to thank also for the us. We have to thank also for the ball. The ball is something that he did. It wasn't It wasn't a mistake. The above is not something for sure there's pain. But pain can be something that we learn from. Pain can be something that we grow from. Pain can be something that is useful. Pain can be a teacher. It can teach us. It can teach us to be bigger. It can teach us to be more to be more sensitive, to more caring. It can teach us to grow. And Pesach is being able to thank Hakadosh Baruch Hu for everything. For the light in our life and for the darkness in our life. And and Pesach is a time when we have the emunah. We build ourselves to a to we get to a point where we can say Hakadosh Baruch Hu, all those things that are hard for me I understand it's for my good. And when a person does that so the what we'll call the aveilus of Tisha B'Av has a silver lining. There's a silver lining in it. I think this is the pshat. There's an interesting thing. It's brought down. The Gemara says a person is bale'a maror, he's not yoitze. You swallow maror you're not yoitze. Why not? Because you don't taste it. It's like, you know, I don't know about all of you, but I'm always trying to find the tricks of how to like eat the most maror and not like, you know, turn red in the face. So, you swallow it in a certain way to know not to breathe through your nose. I don't know if you know that. If you don't breathe through your nose, it like goes down easier. It's like got to find all the ways like to eat maror without like it hitting me the hardest. But bale'a maror is not yoitze. Why not? Rashi says cuz then you you you you haven't experienced the ta'am of the merirus. I have a kasha. There's a Mordechai Arizal brought down in the Sefer Ha'aruch. The the the Arizal says that if a person eats maror leshem shamayim it's not going to taste bitter. I would say, so I have a question. According to the the Arizal, then you when you eat maror and same shivav, you're not going to be yotzei the mitzvah. You're not yotzei the mitzvah cuz you didn't taste the maror. Baleh maror is not yotzei. Why? Cuz only the maror is the maror. The Arizal says if you do the same shivav, it's not going to taste bitter. Who says it's not going to taste? What? It's not going to taste bitter. Who says it's not going to taste? What what do you What do you mean? The whole thing is taste the maror. You have to taste the maror, right? Right. Right. So let's let's try to explain that. What's the connection between Pesach What's the Pesach and I said you want to They fall on the same night. They fall on the same night. They fall Same night of the week. Same night of the week. Every time it's the same. Always the same night of the week, which is probably not a coincidence. And I what I'm saying is that Pesach teaches us how to how to do Tisha B'Av. Of course, there's the Tisha B'Av is a time for aveilus. But understand that it's an aveilus with a purpose. It's an aveilus that what Hakadosh Baruch Hu wants something from us. The galus is not an accident. The churban is not an accident. Pain is a teacher. And it's teaching us how to be bigger. So perhaps what we do on the night of the seder is we reach a madreiga of emunah in Hakadosh Baruch Hu. Maskhil big'nus umesayeim beshvach. We start with what's bad. We finish with what's good. Why do we have to start with what's bad? Maskhil big'nus? Because we need to recognize that that also is from Hakadosh Baruch Hu. And it's something that we have gone through as a people. This was something that was meant for us. And and Mitzrayim is the core ha'barzel, which means Mitzrayim is purifying us. So it's cleansing us. That's a good thing for us. I'm not saying it's easy, but it's good. And when something is good and you recognize the good, you can point to the good. It takes the sting out. It takes out the sting. And it's the same thing when we eat the maror. What the Arizal is saying is, "I'm not saying everything is going to be smooth sailing." Smooth sailing doesn't make a good sailor. A person who needs to become a good sailor needs to go through some choppy waters. We go through choppy waters. We've been through hard stuff. We're going through hard stuff as a people right now. Right now. From the hardest that, you know, in my lifetime. And it's building us as people. In Eretz Yisrael, there is a total there's a revival of of of from kite in Eretz Yisrael in a in a tremendously dramatic way. I don't know if you know, there's a there's a there's a very famous singer. He has tattoos all over his body. He has earrings in his ears. He has the most streams of any Israeli singer. Secular Israeli singers are very secular. And on Erev Shabbos, he said, "I'm keeping the Shabbos." And I'm asking all of you to keep Shabbos. Let's all keep Shabbos. Something amazing happening in Eretz Yisrael. It's happening It started October 7th. That's when it started. The shuls in Tel Aviv are packed with teenagers. Packed. It's in the news. I have a clip in the news someone sent to me of like secular parents like what are we supposed to do with our kids? Our kids are all going to shul. Like what should we do? Like we're not religious. Like you got to go to shul with them because or else, you know, you're you're not experiencing what your children are experiencing. The shuls are packed. And it happened after October October 7th cuz pain is a teacher. Hashem who wants something from us. And honestly, it might be easier for people that are not religious because they're like they know what Hashem wants. They know exactly what Hashem wants. But Hashem wants something from us also. Cuz even though we're you quote-unquote religious, but we could be better. Hashem is talking to every single one of us in a way. And that's what Pesach is. Pesach is that whatever your challenge is in your life, and I want to share with you another one. Can I get a bon and dibra Torah? Those of us that have children, sometimes it could be frustrating. Some of your children go smooth. Some of them don't go so smooth. And it could be hard. Sometimes you feel like it's either, you know, it's your bad luck or you just got to like figure out how to like take care of that child. But I humbly suggest that children are divine energy being sent in your direction for you to grow from your children. Vehashev lev avot al banim is the is the haftarah of this week's parashah. The singer, Eyal Golan is his name. He said, "My children are becoming frum. They want me to keep shabbos. I decided I'm keeping shabbos." It was his children that were getting him to move in the right direction. Sometimes it's our children are frummer than us. Sometimes our children are just making trouble. And it And take a tremendous amount of patience. But that's That is a Kodesh Baruch Hu's way of talking to us, trying to expand who we are. Can I get a bon and dibra Torah? As Kodesh Baruch Hu says, "Sometimes I'm going to send you a chacham, and your child is going to be so into learning, and he's going to be like, okay, I'm going to be inspired by my child." Sometimes Kodesh Baruch Hu says, "There's a child that's not a chacham." And then some And And that's a challenge for us to deal with. And the The makes the following deal. On the Ben Arosh it says "Ma avoda zo is lachem." Lachem v'lo l'loi. So we say "Af ata akasheina." And you say to him "Avoda ze asah Hashem li b'tzeitzei Mitzrayim li v'lo l'loi." Asks the going Is that what you tell your son? This is what you tell yourself. Cuz sometimes your son's questions are really questions that you need to know the answers to. It's really Hakadosh Baruch Hu is talking to you through your children. So growing with our children is a very important thing. And it's not just with our children, it's with the things around us. I'll share with you a vort I heard, I think Rabbi said maybe one of you is a big tzibbur here. Maybe one of you heard this. I think I heard it from Rabbi Jacobson. I think he said this is the best vort he ever heard in his entire life. That's big. Like that he said the best vort he ever heard in his entire life. So I need a Chumash for And he said It says by Moshe Rabbeinu, now I I rather heard it in a different place. I would love to see it inside. I don't know where it is. Moshe Rabbeinu, he's leaving the the palace. Moshe Rabbeinu spent a significant amount of time in in base Paroh. And Moshe Rabbeinu goes out. Uh before here. Yeah. Before here. Oh. Vayehi bayomim haheim Vayeigdal Moshe vayetze el echav vayara b'sivlosam vayara ish Mitzri makeh ish Ivri me'echav. Vayifen koh vachoh vayara ki ein ish. I'm assuming this is from one of the Babitcher Rebbes. If though what Rabbi Jacob said is a beautiful vort, but if any of you have a makor, please help me out. I'm I'm going to find it. I just need a chance. He says what's happening over here? Moshe This is still relatively young Moshe. Vayeigdal Moshe but he's a young man. Moshe has tremendous influence from his home. But he also has a very powerful influence from power. But you got Moshe. And he sees an internal conflict inside of himself. Cuz is he Egyptian? Or is he Jewish? And Moshe was having somewhat of an identity crisis. Like who am I? Which side am I on here? And the says by Yahr. But you can look over here. Says that me? Look over there. Says is that me? But you are key and each said I don't even know who I am. But you are a mystery then he decided that's when his Yiddish kite overpowered his mystery kite or his goyish kite. They buried the mystery in him. But to me when I first heard this word I'm like okay that's clearly not what's going on in this I mean it's like interesting but but maybe it is kind of what's going on in this cuz Moshe was seeing something. And he was like this is a message for me. So here's a mystery eating a year. This really happened. And he's like why am I seeing this? Cuz this is a teacher. Pain is a teacher. Our children are our teachers. And everything that I should like it shows us is our teacher. And Moshe was looking at this and he's saying you know what? This is me. I'm seeing something that's happening inside of myself. And that's when Moshe grew from that. We need to grow from everything that's happening around us. Says everything that happens even something happens in the farthest furthest place in the world is happening for us. Everything happens in order for you then to learn from it. So so this is what my trouble was saying. I realized who he was. I want to share with you just one last thing on this Nakuda. Cuz I would say what happens to our friends is also relevant to us. So the Khsam Sofer says on Seder nights Kadesh Urchatz Kadesh Urchatz means you have to make Kadesh yourself. Urchatz is you have to wash away all of your your tuma, get all of that out away, get all of that out. Karpas Yachatz. Karpas is the perach is the avodas perach Yachatz you could break it in half. If a person works on growing he grows as a Yid. So break in half all of the shiva galios. Karpas is the perach. Karpas is letters perach which is hard work. Yachatz you'll break it. You'll break your hard work. But Magid Rochtzah if you tell someone else to do better you're Magid Rochtzah. You're not just being a Kadesh yourself. But you you you work on helping someone else be better. Magid you tell someone Rochtzah he should be he should cleanse himself. You encourage your friend. Motzi Matzah says the Khsam Sofer not in a way that is going to cause friction. Um take a get away from the matzah is like the friction. He says that's like Aaron a Kohen who's Oiv Shalom Rodef Shalom. Aaron who's who even he got involved in in Machlokes but not in a way that it caused friction. Then morer korech, you and you carry someone else's someone else's burden on your shoulder. In other words, when you when what when we when we give other people constructive criticism, if we do it in a way that I'm carrying your burden with you, then they they they they have a they don't have a hard time taking it from us. Morer korech, you're carrying you're being korech, you're carrying on his shoulders his morer. Then shulchan aruch. Then Hakadosh Baruch Hu will give you in this world tremendous bracha. And tzofun baruch, and in the next world, tzofun is what's hidden in the next world, you'll have bracha. And then hallelu et, so we could sing all the shiros v'shbachos l'Hashem. What What's he saying? He's saying, look, there's some people that's like, look, you know I'm just going to focus on myself. I'm not going to be bothered with anyone else. But understand what's happening around you is also supposed to be something that's you're supposed to internalize. No one did it better than Moshe Rabbeinu. Moshe Rabbeinu sees a Mitzri hitting a Yid, he gets involved. He sees a Yid hitting a Yid, he gets involved. He ends up being banished from Mitzrayim, he's in Midian. He now he sees He doesn't even know what's going on. He doesn't know who these people are bechlall. You think Moshe Rabbeinu didn't learn your lesson already? I mean, you almost got killed. Moshe Rabbeinu sees a Midianite starting up with a few girls, he gets involved. Moshe Rabbeinu he's always he's looking at what's happening around him and saying, this is Hashem talking to me. And if we do it in a way that we are being sensitive to other people, not frustrated with other people, we're meitzi matza by morer korech, we're carrying their burden with them. I understand this is hard for you, but we got to do better. And we encourage each other, not just busy with ourselves. That's when we say to soften our nature to all the special brochos. So, this is one which I think is very important. And that's the of Pesach is a time for us to have feelings. It's for us to feel the freedom. But, also to have the presence of feeling the struggles that we're going through. Cuz if you don't feel the struggle, you won't feel the freedom. And allow the things that are happening in our lives, whether it's our own personal struggles, our struggles with our family, the struggles of people around us. Allow that to go into your heart. Pesach is about our heart. That's why uh we we which connected the that feel easier than us. We have to try to like on their coattails a little bit to have those feelings. Okay. I want to speak a little bit about the minute to wear a kittel on on the night of the seder. And it's brought down the Taz says that the the reason why we wear a kittel the Taz actually goes back and forth. First he says the reason we wear a kittel is because it's a siman of simcha and cheirus. And therefore, we wear a kittel because you know, like again, we're talking about the happiness, right? The simcha. And then the Taz says, "No, maybe the reason you wear a kittel is it's a beged meisim." We're back to More simcha. Yeah, exactly. Back to that like you know, a beged meisim. Why do you wear under the chuppah also? Yeah, there's different Okay, there might be different reasons why we wear kittels at different times, but this is one of the one of the reason he says is we wear cuz it's beged meisim. And he says the nafka mina is whether or not a person who's an avel should wear a kittel because an avel the Bach says doesn't do haseiva because he's in a veil of so if he doesn't do a Seder maybe shouldn't wear a kitel either cuz if a kitel is Simcha so Seder is if the kitel is also Simcha you shouldn't wear a kitel but if it's big and Mason so then you know maybe it would make sense. Why wear a big and Mason on the night of the Seder? So Reb Shmelke of Nikolsburg says the shot is follows. I don't know if you've ever seen this people talk about this. But I saw one particular I read one particular an editorial once about a person who was who was told by the doctor that they don't have much time to live. And they were describing like what do you do with your time when you know that you do not have a lot of time to live. And sometimes people will talk about the following question might hear in a mission smooth like if you were allowed to come back to this earth for a little bit of amount of time what would you do? Says Reb Shmelke of Nikolsburg you wear the kitel on the night of the Seder to to make it as if you just came back from the dead. Cuz Reb Shmelke let you come back. Now how is what is your Seder going to look like? You're going to be in a rush? You're going to like you're going to you're going to get frustrated? You're going to bark at your family? You're going to like or you going to be like so present so like this you're going to like make this the most beautiful Seder possible. Says Reb Shmelke the reason why you wear the kitel is to like make you feel you're coming back. Now you can have your Seder. So be as present as possible. That's what Reb Shmelke says. The Chasam Sofer says a different shot. He says the reason is because the mitzvah they got it to the banacha is a mitzvah pass on to your children. And a lot of us are focused on our own personal level either know, on our own growth. But we have to remember we're not going to be here forever. And our children, bra kar'a d'avuh which means your children are your legs. I like to say your children are your wings, but the Torah says your children are your legs. Your children are the ones that are going to carry on your legacy. So, invest in your kids. So, the reason a person puts on a kittel is to remind himself that he's not going to be here forever. So, invest in what you can give over to the next generation. That's why a person wears a kittel. Shvilei Pinchas says a different reason. And he says, says the Shvilei Pinchas nothing to do with enough with the the death and stuff like that. Shvilei Pinchas says the following thing. He says, "In general, usually our children get from their rebbe. And we like to put our their rebbeim on the pedestal and their rebbeim are like, you know, we talk about we write books about our rebbeim and, you know, their stories about rebbeim and they make stuff up and some things are real and some things are not, whatever, but their rebbeim are like, you know, we make them as if he's as if he's as if he's a malach. But now it's the father's turn to step into the role of higadeta levincha. It's not as easy to make your father out into a malach as it is as your rebbe. So, the father puts on a kittel cuz the Gemara says Gemara Chagigah and im rav domein lemalach yivakesh Torah mipiv. So, now the father is taking that role. So, the father puts on a kittel so he should look like a malach. So, the son is like, "Okay, now I'm getting the mesorah from my father the malach." It's another reason why to wear a kittel. Okay. Um I want to speak a little bit about the inyan of chametz that we're so You know what? Yeah, we'll start with that. We'll get to halach man ya afterwards. We're so makpid on chametz. I mean, like to an extreme. And it's not just the Naya Razak. Toises in Psachim says that the Hakpada on chametz is really in the Torah. And the Hakhamim then took it the next stage, and then the housewives managed to took it like as far as, you know, possible. But uh the Torah already said by you by Matzah, we don't have such an issue by any other things that you're not allowed to eat, you're not allowed to have a no from. So Toises says the Torah already like set the standard as like this this issue is going to be more than other issues. And then the Hakham went along and say you have to do Bedika. Bedika is in the Rabana. It's not in the Raisa bit of a masogi. So Toises that was the Hakham have taken the lead from the Torah. And now the Nashim even like the Pirurim, you know, the small little crumbs that you could like that are wedged in the back of your seat. So, you know, we we take part every single thing in our house. All the chairs get taken apart. The fridge gets taken Everything gets taken apart because I don't know if Halakhic leader has to happen, but there's something here that that chametz like like uh this it's almost like a syndrome. So, I saw brought down. Saw brought down. And say for Yania Halakha, I think it's from a Ben Haim, I'm not sure. He brings down and he says there is no way to be Mazbir this Derek Habshat. You need to go into Derek Said. It's it's You can't be Mazbir. It's not a normal thing that everyone is so crazy about chametz. The only shot is, he says, is because chametz is a Mesamel the Yetzer Hara. The Gemara says Amor Ab Alexandri Gola vi adula minisha amor alayna. Ritzonenu lasos ritzonacha Hashem, you know that we really want to do your will. Mi Ma'akev? Sar shel Yisrael. Who's stopping us? The Yetzer Hara. We want to do the right thing. It's but the yetzer hara is referred to as sa'arah bi'isah. Rashi explains that's the yetzer hara. So somehow the yetzer hara represents part of that is the yetzer hara is is inflated, right? It's the sa'arah is like inflated. And the Chasam Sofer says that's why matzah you always have to be busy because batala may be lead to zima. My the halacha is matzah you can't leave it on the table even if it's less than 18 minutes. It can't sit still. Matzah is they always be moving the matzah. But people have to be busy. You're not busy you're going to end up getting involved in bad stuff. And this is the inyan of bedikas chametz ba'or u'neir. Right? And and there are those that are makpid that they should דווקא use a candle even though candles are not necessarily the greatest way to like to to check nowadays. Some people start with a candle and switch over to a flashlight afterwards but cuz I the idea of the neir is ki neir Hashem nishmas adam and neir neir mitzvah v'Torah or it's the or of the neir which we're we're trying to like eradicate the chametz from inside of our souls. So learn out chipus mi chipus and chipus mi neiras and neiras mi neir. These are all ideas of like that there's something symbolic and there's no question there's a symbolism. Why do we put out 10 pieces of chametz? Want to tell me why there 10 pieces? You We don't do it so there shouldn't be bracha batala. So put out one piece but I do pieces but 10 pieces. Obviously there's there's mysticism involved here of we're trying to get cleansed all of the 10 different chalakim, the different middos, the different sfiros that are inside of our neshama to try to make ourselves better people. That's what happens when we're trying to get rid of all of the all of this. So Bais Yisrael the Fizer uh Reb Boruch of Meshbesh said something fascinating. The pasuk says v'avad'tem es ha'avodah hazos bachodesh hazeh. This is the pasuk. Says Reb Boruch of Meshbesh the choice is a reference to history is in the of history and the word says a reference to Nissan is there's a connection between history and Nissan because if we're trying to get rid of a horror that's history avoid it right that's what we're doing in history trying to do Chuba the happens is the Gamora only so we have to connect what happened 6 months ago to what's happening now we're trying to get rid of all the comments in our lives that's doing Chuba therefore it says a choice for the other says the Amukas in Nissan we get rid of the physical comments in history we get rid of the spiritual comments so what's this what's like what's the 6 months in between says it would be so from region something very beautiful and he says that the difference between what happens in history and happens in Nissan is history is supposed to be a time of pocket is the no rain stays a fear and the Chuba that happens in history is Chuba me era Pesach is is a whole different thing we're coming from pouring Pesach is a certain like feeling of happiness even though we're talking about speaking about you know a veil is all that but we're trying to like do it in an elevated way in a happy way being the Kabbalah, in a way of simcha. And Pesach is a time of simcha of Hashem teshuvah me'ahavah. This is is bringing the the simcha of Purim and drawing that into his mind of Nissan, which is this this always like a there's a festive um um avira, there's an the atmosphere. Says Rebbe from Mission, that's the pshat why on Rosh Hashanah it's brought down a person's not supposed to eat nuts. Why not? Why don't you eat nuts on Rosh Hashanah? Gematria chet. And yet, the the the it's the the Amora brings down that on Seder night, in order to keep your kids awake, what do you give out? Egoism. Says Rebbe from Mission, we're giving out egoism on Seder night. If trying to get away from the yetzer hara, so get rid of the what do we uh get rid of the you shouldn't have egoism. Says no. Says like this. When you do teshuvah me'irah, your sins they don't become mitzvahs. Sins don't help you. When you do teshuvah me'ahavah, so then your aveiros are nassus chulyos. So your sins actually become mitzvahs. So on Pesach night, we want to take all the nuts that you didn't eat on Rosh Hashanah, you want to start eating them. Because now any aveirah is going to become a mitzvah. Therefore, we dafka want the nuts on the night of the Seder. Because if there was a chet, I changed my chet, my chet became a mitzvah. Now I can eat the egoists. He says this is the pshat that chodesh Tishrei is the chodesh of zo'is, and chodesh Nissan is the chodesh of zeh. Because zo'is is lashon nekavah. Nashim we know naturally are more fearful than men. They were shy after they have a daughter of Yira. That's why Tishrei is the Nikaiva. Zois. Nissan, which is more shy after Hava. Says is is more shy after men. The avoid of of Hava is more shy after men. So therefore, Nissan is a chance that is a void of a Zois the other there is bring what happened in Tishrei to Nissan, make it into Tuv and may have a when you did your Tuv in Tishrei, but it wasn't complete cuz it was Tuv and may Yira. Now we're going to bring it to Nissan and we're going to transform it into Tuv and may have a and now we can take the guys. Okay. I want to speak about another Nakuda here, which is right in the beginning of the Seder. We talk about Koldikman. It's a very very strange thing. I wonder if anyone did research into it. Uh Uh Surely Bernstein is like the type to do research, but I don't think I think I heard everybody have the same. I don't think he had anything to Like what's the shot? We we we when we say Koldikman, this is like right at the beginning we start and and we say in Aramaic. We start with Aramaic and we end with Aramaic. What's the shot? What we're saying is This is the bread of affliction. Koldikman Kolditsur Yei sevi Yifsakh. Anyone who wants can come. What are we making this invitation in our home for? We come home, right? We already have our guests, so we don't have guests. And then we make this big proclamation. Anyone who wants can come eat. So what are we doing? Is it something you should say in shul? Or at least the minute should be to go to the front door. Go to the front door and at least make an announcement if there's anyone wandering around our beer and needs a place to eat, you know? But what are we saying? Anyone who wants can come eat. What are we What are we saying this in our house for? So I think perhaps the answer is as follows. I believe say Pesach the Torah says is connected to Avraham Avinu. Avraham said Ugais is a reference to Ugais Matzah this happened on the night of the Seder the night that the Malachim came to Avraham Avinu. Avraham is connected Pesach Yitzchak is connected Shavuos Yaakov is connected Sukkos. As it states in Torah. And I understand that this is a reflection of Akodesh Baruch Hu's kindness to us. Because Pesach is his is his dilay Ela which means that we weren't deserving of this. We were sinking slower deeper and deeper. We were at the ready the 49th level of tumah another second and we're done. So Klal Yisrael wasn't doing anything that was like getting them out. Hashem said I want to be nice to you. I'm going to be kind to you. That's Hashem's chesed. So therefore it's Avraham Avinu who reflects that chesed. It's this is the this is the time of Avraham Avinu the beginning of our people. Right? This is the beginning of the Am is Avraham Avinu. And that's why there's a special concept of Maos Chitin that we raise money Pesach time to give tzedakah. Dafka Pesach why is it Maos Chitin Pesach time? Why don't we do it I mean Arba Minim is more expensive than matzah. I mean matzahs have been catching up I mean this but but um uh Maos Chitin like this is a special thing of raising money Maos Chitin for it's written in Halacha what's the reason? Because this is Avraham Avinu Avraham Avinu is the one of chesed the one of giving and Okay. But so why do we give? Why do we give? One of the I'm in asked one of the he said if Hashem loves the poor people so much, why doesn't Hashem feed them? The answer is we give for us, not for them. Hashem could take care of them. Hashem wants us to be givers. He wants us to be experience what it's like to be a giver. The greatest gift in the world is to be divine. Hakadosh Baruchu is just a giver. If we could be givers like Hashem, so Hakadosh Baruchu gives us opportunities to be giver. And that's a person who's not thinking about himself. So Hakadosh Baruchu, of course he wants you need to give tzedakah. But the purpose of the way it was structured is that we should be giving people. And if a person ends up giving tzedakah because of the fact that, you know, that maybe he's going to win a Rolex or something like that, and not giving because he wants to give, so Hakadosh Baruchu could have done that himself. Hashem could Hashem could get the money where it needs to get to. Keliya kesef u'kheliya zahav, amar Hashem. There's got to be at least some in the back of your mind thought that I'm giving this because I want to give tzedakah. If a person's only giving because of what his kickback is, he's not giving. Hashem says, "I want you to be a giver." Nishnor dem. It's not even important THAT THE PERSON GETS. AVRAHAM Avinu's greatest act of kindness was an act that didn't accomplish anything. The malachim weren't hungry. He didn't He didn't He didn't like uh calm anyone's stomach. They weren't hungry. They weren't tired. So, like he could have just put the hammer back in the Antarctica. Could have just brought regular guests and let but I wanted I mean it was greatest act of said is an act that purified I mean and made him a giving person. We need to be that way. The reason why we say they should be is not because we expect guests. It's not because hey, maybe someone doesn't have a place to eat. It's for me. Yeah, I would share my food with you tonight. Even if this is all I have. You want to come? I'm prepared to do that. That's what I'm getting out of myself. That's what this proclamation of Allah is. It's for us. It's for us to become like I mean you know. I mean he was just looking for guests. We We even if we're not going to find cuz he didn't really find. He thought he found but he didn't really find. Even if we don't find the guests but our heart is there. That I think is perhaps part of the message of money. Hope no one takes it personally. Um I I don't at some have a problem with there being something that a person is going to get from when they're giving stuff up. As long as that's not where my head is. As long as that's not why I'm giving. I'm giving because I want to give and maybe there's something that will get me to give a little bit more. Say that. It's okay. But it's got to be that it's coming from a place of sharing and giving not a place of taking. Okay, just want to end with one more thought. I'm happy to do more but it's been here for a while together. >> One of the things we say is man shalom layla zemi layla. Shiva layla and the homage or matzah. Layla zay cool matzah. So what's what is the question exactly? It might be the question of On the other nights we eat homage. This night we eat matzah. So just say I don't homage. Layla we what's called I don't homage or matzah. I don't know about you but me personally I really only eat matzah on Pesach. I don't I don't eat matzah the rest of the year. We keep like a box just in case we don't have in the house but so the same person like what's the how you lay homage? What what do we what are you mentioning the the matzah for? He brings from the now. Now says no there's a deeper question here. The question is referring to a carbon that we have a carbon toda. And the carbon toda has in it homage and matzah. And if we're saying that tonight is a night of thanks for Baruch. So we should be eating homage or matzah carbon toda homage or matzah. We want to thank our questions is connected the the I would say so so where is our where's our our homage or matzah? Where's our carbon toda? So I'm sorry so what's the answer? Great question. What's the answer? What how do you answer the question? So the same say for because it's not a carbon toda. It's not connected the carbon toda. Rather he says the carbon Pesach is like a carbon meal we eat. And the carbon meal we eat that Aaron one of them when they were Mekhanech the Beis Hamikdash, the Mishkan was boyim matzah. I'm a Luim who you boyim can matzah shabbos the Gumar Menachos says only matzah. Carbon Luim was just matzah. That's the answer. The answer is it's not a carbon Todah. It's a carbon Luim. What's carbon Luim? What what what shai has to Luim? Says the Chasam Sofer the carbon Todah is for the past. It's for what happened to me in the past. The carbon Luim is for the future. It's when we started we were Mekhanech the Beis Hamikdash. We're beginning. It's for what's going to happen. It's giving thanks to Hashem for the future. Says the Chasam Sofer clearly plain. We make a mistake. We think Pesach is let's remember what happened in the past. Let's thank you Hashem for what happened. It's for our future. Chai Adam Lirose Atzmi who Yatzani Mitzrayim is we need to internalize. We need to get the strength from the past to be able to deal with our future. The night of the Seder is not just about something that happened in history. It's about it's giving us the strength to become something that can endure what's happening to be resilient. We know that this is for our good. We saw what happened. We saw what happened. We felt that. We understand it. Now whatever we're facing we know we can get through it. Avarnu et Paro. We went through that. Naavor gam et zeh. There's nothing we can't go through. That's the pshat of why we eat an egg. Cuz an egg is one thing that when you cook it it gets harder. Kush Boruch a us in Mitzrayim. You made us stronger, made us firmer. Made us invincible. And that's what Pesach is about. If all we do is just remember what happened in the past, then we missed it. I think this is what I have to learn to ask myself what we have to do. I have to be stronger through what through the the night of the Seder. I have to get like the I have to get the more resolve, the more resilience to be able to face my challenges and not be brought down by that. Not get bitter about it. Not be frustrated by it. I have to understand what is sending me something and I'm going to learn from these things. I'm going to be better and stronger. And it's going to help build my future. And all the challenges that we're going through in Israel that we're going through now and all of us everywhere have to be things that we internalize. Sit with it. Be present with it. Feel it. If we do that, we'll all be better people after the Seder. And we shall all be in the land of Israel. We have to be in Israel with peace in our land with with a unified nation in Israel. With the Messiah coming and all of you amen. Amen.