The Impact of Exile on the Pesach Seder By Rabbi Dr. Ahron Adler

we have a just a minute before the Shar so I'll just make the introductions the um as usual our she this year is dedicated to the memory of Leva Leva Sima B Zalman I'm going to take the Liberty also to dedicate this morning Shar to the memory of my mother-in-law gbat yosea cohain who just passed away a week and a half ago when we were there um was very kind to all of us including my mother-in-law that was um she was pushing 103 and um she was as my as my wife said for the first 100 she was terrific I mean really terrific still walking running it was just unreal um and then slowed down a little bit and we were there 3 and a half weeks ago and uh situation wasn't even better Dad we came home and then we got a call just a week ago to come back so we made two trips and people asked me about purm and first time in my life I lay the mcgilla 39,000 ft over the Atlantic Ocean so I heard the mcgilla four times because of a particular halakic complication that we threw ourselves into but that's okay should be the worst ofus to to overdose on hearing the Milla because I don't get drunk anyway so I didn't have to worry about the of Shany here you know but my mother-in-law was a good person and U had good family values um and she'll be missed by by the family she was very much loved and all by her 12 grandchildren and 43 great-grandchildren most of them in Earth Israel and that to a large degree my in-laws were were very very supportive of our Aliyah which I know that's not something to be taken for granted for sure not and they they visited here in Isel every single Sim that we had in B there were many and visited at other occasions as well um except for the 1937 fleeing from Germany which was a tough time in her life the rest of her life was pretty much as we call it Al and thank God for that um 1988 when I was beginning my tenure as a ro in ramot so immediately after T which that year was on a Thursday and two days later was Shabbat I thought I was going to be funny I said six months to PES and two women fainted like like don't tell me when PES as we just got through sukus you know like six months of PES okay but you know when you start reading and this coming shabes and it's after P already you're kind of figure out that P is around the corner with the other and everything intact the that we are to begin inquiring about the reviewing the of a month before PES um kicks in some several interesting that if a person is not going to be home for PES um so a week before two weeks before 3 weeks before a month before two month before leaves the house on Kan and he's coming home in the summer does he have to make or not so the gar says that if a person leaves the home within a month before PES that is after PM so and you're not going to be on for PES at all you have to make without a be it but you have to do if it's before and you're not going to be back for p so you're exempt really from says why says because that we are to inquire about the review the that means our mindset after is p but nobody thinks p on so so therefore couldn't demand that you do a in the month of but with regard to after postp experience yes we can have already so that's that's an interesting and then there's a Min some have the Min not eat mat two weeks before PES and some a month before PES that's pretty widespread the is p that's a din but with regard to the Minag so it extends all the way until purm and I'm just going to mention an interesting anecdote when 1984 when I was in the U in my reserve duty in the chaplaincy um in Lebanon South Lebanon it was about an hour's Drive North of Matula in the area of um the the the Hermon actually so there we we had to Casher all kinds of bases for pesak and that was my job and I was there for about a week and a half so that year pesak also came out Monday night was the Seder and we had a a instructions from the chiefa rabbi of the army to go pesak in the army in Lebanon Wednesday before we didn't want to take any chances it was already a war zone and uh was quite a war zone so we were already from Wednesday which means there was no in the base at all and they were serving matzas now I had no quams had to eat so they ate but here was Shabbat 3 days before PES um you need so what I would have done in in the city was go to maket and buy a box of egg Matas matahir but the marinite Christian Maka didn't carry egg matzas that day so um we were a little bit stuck because there was no no no Kal no and there was no matah so what do you do so I asked the the commander I want everybody in the dining room at 3 p.m. we did on the Min of not eating mat for a month before PES to allow us on two Matas so that that was a very interesting unique experience and because demands that we focus on PES situations and so for these weeks we're going to do things that have to do with in the spirit of what I've beening during the whole the whole year of dealing with different of and and so on in the first um may be using this page this week and next week as well so we have the opening is a few sections of R the rambam begins his laws of in the eth chapter he's going to talk about s night the first word is sidur sidur means the order of he's not talking about the sidder daving he's talking about the order of he's going to talk about the Seder what we call the Seder and remember pointed out that order is a very very nice thing in life I mean if you're a thorough Brea or that's like the way to go the um the uh there are some mitv that actually suggest that we should do it in a particular order but the order may not be critical I'll give an example so so under we have seven everybody sees it in a in a Ben you see the order of seven but what if by accident the was said out of order that has happened sometimes under the where a ra slips up with the cards and and they give somebody the wrong so you just make the one that you skipped and that's all so you'll have five six you can have you know four six and five it's not a big deal so we have an order and the order is significant except it's not critical and so to there's a mitvah in the T it's based on a in that the order of the giving ofum it should be done in that order but if it's not done in that order if the farmer gives the produce to the Ley first then on afterwards to the Kain he doesn't have to give the Ley again he fulfilled his Mitzvah so that's a Mitzvah what's called this is the way it should be done but if it's done otherwise it's still going to carry weight and so on the r felt that there were three areas of Al where the order is critical which means if you do it out of order it's as if you didn't do it at all so one was um the order of the coing Yip that was very very essential so essential that it became a Point of Departure between and the sectarian group The sadan sect the sokim who had a different order about things which was was based on the very simple reading of theim of they seem to have had it right except that we had an oral tradition with regard to a particular point in the aod that caused a little bit of a change and and and because it was KES kashim and you nobody had any view of what was going on they didn't have hidden cameras so we made the K swear before that he's going to do it according to the tradition so the order was very very very important with regard to the s a the next was s of the which means you have 18 today we have 19 already but they have 19 what if you say all the with a lot of except in a jumbled faction you have to D again you have to say the whole thing over because there's continuity not only is each telling us speaking a message but there's continuity we didn't get to it yet here in this year we will mem but there's a story to be told from bra the 19 and therefore it has to be in order that means I give an example if a person in the winter deleted did not say and catches himself or herself three down the line so you have to go back to and repeat all those that you already said because they have to be in order so it has to and so on and so on so on so theorder order is very very critical with regard to and the third example was seder KN and this is going to be interesting because all right you have a bunch of things to do you know what's what's the whole point of seder so that's why the Rama was going to teach us the the important and critical fa facet of seder night it wasn't the grandmother who called it the Seder wasn't the Bubba it was the that called it the and that's why ra opens with the first word the order of the performance of the on the night of the 15th of Nissan here it is K this is the way it's going to be and it has to be exactly like this now we in already in kindergarten have trained our children to sing the song kades in all different you know melodies the melody is not Missi that I can assure you nor is the text so who composed the text Kadesh uras y it's very poetic obviously and why is it done so because to train the average Jew who may not have been learned to perform the Seder in its proper order so the Kadesh and when they have it as a sing song with rhyme scheme so you remember this you know it's deeply ingrained in your memory KES there is a called from raim kaser raim ker was a unusual person who back in 1940s began publishing an encyclopedic work on medish called TMA it came out volume one and the volume two volume 3 after 40 years he was up to he was up to the end of aayra but he was blessed with some sons who were capable and able to carry through and the whole project was finished so today you get the you open up and on the page every medish in the world that was ever said about that and it goes to the next next next so if you're looking for an anthology of medish there is nothing better even today than the t before he passed away issued a volume almost his swan song of um one p which is inim was like Beyond where he was up to and he puts around the an entire volume around Med that has to do with that was his parting it was I think it it's very interesting how he leaves the world with this last volume but ultimately the whole TMA came out while he was doing the TMA project he had some sideshows and one was in 1960 where he publishes the haash people think it's Hao but it's schma means the complete a and what is it it's the text of the a with an an anthology of all different midashim that was said orim that was said on the hag so it's not complete because there are zillion things that were said on the but it's a very nice spread uh I would compare it to the the the the on some of the it's an anthology of views that was said on the ha and furthermore RAF Kasher had his on certain scolly things that were pretty much Unknown by most of the is like what's happening in the world of manuscripts and he would take a peek and see how that's going to impact on the uh understanding of a text because uh good chunk of the is very much U is is is very much medish and and and this this interested him very very much so so the um what you have in the uh we're going to see this uh uh throughout this year in a few minutes even we'll see an example of this so the raham tells us that the S why do I bring bra Kasher because in his introduction which is half the book half the book is the introduction he tells us some of the ground rules of what um so he talks about the song of Kadesh kpas and lo and behold Kadesh urat kpas is not the only one in the not the only game in town there are 13 other poems now most of us never heard of any of the others because because we didn't grow up on any of the others but these are poems that are different but different in terms of words and style and so on but uh out to accomplish The Identical the idea that is that people should be able to do the S according to the order and what's fascinating is sometimes there's a m a dispute as to what the order is and that might show up in the different poems that becomes important as well for example where do we do Yak so let's review Kadesh caras Bingo Yak so what's yakas we break the middle matah and we put it the larger part aside for the afan you know if you have grandchildren you know great grandchildren let them have their fun and uh and the smaller part you put back into the matah and so on fine we're going to see that the ramam doesn't know from Yak at this point at all not only that Ram doesn't even know from three Matas this is an ashkanazi invention the ra knows from t t mat just like you have every Shabbat and right before the eating of the matah which is after the after G you drank the second cup already you go wash your hands the raham says before you make you break one of the mat and then you make and the on a on a mat and a half so one second what happened to you'd never do that on Friday night you wouldn't cut the before you make the so the answer is that there's a special of that on SED night we have to eat Poor Man's bread one of the explanations of poor man's bread is that they never had a whole loaf but they only had sections and PR slices slices slices and on S of negates the obligation of that's the R's view were said you know what we can have only and if you start with three matzas you start with three Matas you get your you get your two whole ones and you get your broken one too but the rahan wasn't so smart so so he didn't have that at all the rahan believed that there is no the obligation of on S night and hence the is very much a later on in the hag than it is in our ha and we get to it I'm going try to explain uh conceptually what happened there but but there is a song one of the songs that Rasha brings so you don't have the Yak in its right place why because it wasn't there those communities didn't do Yak at that place and now we're going to see something phenomenal rambam writes this in the 12th century okay so approximately approximately a between 11 70 and 1180 he's writing the Mishra he writes that it takes him 10 years to write the mishna fine so it's the second half of the 12 Century he's in Egypt when he's writing this right but when the r writes Mish he's writing it for all times for all times means in periods when there is BET mdash up and running and functioning when everybody is in AR Ro per Performing the required m Agricultural mitv and he's writing also for people in the diaspora in the galut in Exile and that's why two of the 14 books are mikdash subjects you don't find that at all in who's dealing with bet mikdash subjects it's not on the table but Ram what's on the table what's not on the table is irrelevant he believed that you have to study all of Torah in every generation and hence it's important to deal with neat no difference than dealing with the laws of Shabbat everything's important and there's no such thing as not relevant raah didn't accept the point not relevant of course there are things that are that you have to do and certain things that you can't do B we understand that but in terms of everything is relevant everything is on the table that ra has a choice he's going to present the S night does he present the Seder night the way he had it in his home in Egypt or the way his parents had it in Spain because Rama was born in Cordoba or does he present it as if schl is sitting down to his s inim and bet mikdash is up and running so you might think that he would write it like our seder and then make some comments that in bet mikdash they did things differently that would really have made sense but he doesn't do that he presents the Seder as if B is up and running and there Corb P for everybody and in six parenthetical inserts in this chapter he will say but today it's a parenthetical insert we don't do this we do this we substitute whatever it is he makes the point of what we do and then at the end of a section of the laws of after he's already described the entire s from A to Z he he goes back and he says well now I'm going to tell you you just flip the page to Source number three it says in the middle of the page this is the version of the that exists in the days of the galut of the Exile youc didn't like the word diaspora by the way he said it was much too refined an expression that g that gave legitimacy he said it's golus says it's Exile Detachment you're detached and you feel it you should feel it if you're in that diasp that's okay you know so so the ram after all said and done does provide us with the ha of today but that's not his basic presentation so I go back to Source number one let's look at it again here's the order of the performance of the the night ofth it's exactly like this we pour out a cup for everybody you have right you have K it's what we call kades right okay and you drink the first cup okay sounds like our seder kades then one second the next thing on our agenda is kades what's every child knows that urat is to wash your hands without a br right and urat knows that's going to lead to carpas and carpas means eating less than a kazet of vegetable and it's dipped in salt water now let's see how the ra understands and first of all with start second not the safer you bring a prepared table what we call today a you have to realize people used to be on like uh couches reclining on couches and they had coffee tables so that was thean today we sit around the table so we make a Ka we make a s plate so the Sader plate is going to play the role of the of the that's prepared and what's on the it another vegetable mat right the lamb that's that's um the the the uh lamb chops of the Corb PES this was a special not to be confused with the Corban that was brought on y day in at the time of there was a special Corban that was offered on P the 14th which was there for one purpose only we are to eat the cor p on a full stomach so you have to fill yourelf up with something and what could be better than with good fles a good piece of meat so the B was actually the filler was was the was the and and and when a person ate the cor PES already it wasn't that he's looking for a great main course but the cor PES was essentially the dessert it was the K or in Greek it was the afan it was the kinu it was the dessert it was the last thing so you know sometimes you eat the dessert but you don't eat it with gusto and so on unless you're going to a a wedding in America that has a vienes table after you already had a full meal at the schmorgers board a second full meal at the dinner and then it looks like it's right after Tish when they roll out the viones table and everybody pounces on all the puddings and what not right the um the the idea of uh of eating the cor p alova means you're supposed to eat it on a full stomach and therefore the brought something onto the table that's going to make you eat first before you eat the Corban P okay so those things are on the T say on the table or in our words say of plate and then it says but today here's the first B and they're going to be six of them what you put on the table or you put on the on the Seder plate two pieces of cooked meat now ashkanam don't do that ashkanam put a z which is a piece of meat basically a shank bone with some meat on it that was roasted and a hard bed egg the hard bed egg most probably kicked in because of a a we know that right after the LA there's a sudat and um we serve the aim bread and hot boiled eggs and eggs something has to do with u some something about the world going around whatever there's all kinds of symbolism of the egg some of ashkanam even have a custom later in the to chop up a hard bow egg and eat it in salt water right you have that so I remember we had that in our house as well what was that before the meal right right right right that's a that's not in anywhere but um Rah doesn't have salt water at all as we'll see so the um you have here instead of the two pieces of meat for the p and the ra says you substitute just two pieces of meat so I say again have a and a it is also possible that the reason that ashkenazim substituted one of the pieces of meat for an egg was because of poverty reasons you know a piece of meat was expensive was very very expensive I just give you an anecdote the R's great-grandfather his namesake do who was the r ofan Yeshiva and later to become the r of brisk the author of the b as they call it the B Ali so he was once asked a Shila by a woman in Alona who came on a PES with a Shila um about drinking Aros with milk could she use milk for the AR cups and without giving a he went to the kataka and gave her money so she can buy some chickens he realized if anybody is asking that kind of a Shila you have to understand where that person is coming from and obviously they didn't have bisari for for that family and he felt that was the thing that had to be done um so it is possible that um you know one piece of meat to put on these Roa was more than enough than certain families were able to afford and egg was a cheaper uh you know commodity that they can put on there that it's it's possible I'm not 100% sure but uh it's possible that that's what kicked it in but anyway the ramam doesn't have that he has a two pieces of meat and SP di till this very day that's what they do they have two pieces of meat as one is the for remembering the p and one is to remember theb fine so now we know what the looks like by the r and it's Counterpoint what it looks like by us in he continues this is what we Callas you take a vegetable he doesn't identify which anything that you can make a and you dip it inet now none of us do that now here's we have the salt water and Rah doesn't have salt water at all he has koset and you're going to see that koset is something that the rambam has in use several times during the Seder more than in an askanazi S there so he has it for kpas and we're going to see he has it also for for for Morrow and he has it for the K he's using the the the several times over and what exactly is the um the ingredients of theet according to the R so let's start with ashkanazi ket I make the my house I've been doing this for many many years and you start with uh apples and nuts right and you chop it up and you put some cinnamon on it you pour some wine on it that's it that's it that's that's the koset but the rambam has dates figs raisins right and also wine which is grapes okay so you can buy it they sell koset and you know if you're going to buy koset and and because you can't make koset for whatever reason and you want ashkanazi koset look at the ingredients see what they put into the koset now I remember about a few years ago Ben and Jerry's made haroset flavored ice cream so somebody asked me Shila if you can use the koset flavored ice cream for koset I said well if if the Bas would have given aak to that lady to use milk for the arot then you could use the koset flavored ice cream for koset fine but um that was just a shtick you know the koset flavored ice cream but the koset of theim it it tastes very sweet because you have the dates and you have the the you have figs you have raisins and so on and wine what's what what's the difference how can you have a you know how to make already I mean the symbolism of theet is it was the cement just to remind us that we had the tit it was the cement that was used the mortar to to cement the blocks together and the building of the construction works in the so what's the difference so the answer is that they symbolize two different things two very very different things the uh Apple is mentioned in the medish based on a in Under The Apple Tree you were awakened you were awakened what is this all about so say that the um the the when the XA when the edict came out that they're going to throw all the baby boys into the the the Nal River so um people just refused to bring children into this world and they realized why should we bring children into this world if they're just going to be destined to be thrown into the uh nus into the Nile River so the the and and they were also pretty exhausted the women the women under the apple trees would Adorn themselves would Adorn themselves and make themselves attractive to their husbands so to guarantee that they should cohabit and there should be a chance for the Next Generation to come out and said this is why that was Theus it wasn't that uh you know they they they D five times a day or whatever or they chuckled a lot this was a tremendous sacrifice on their part knowing that their offspring might be destined to the Nile River and they willing to do it they were willing to do it and kazal say that they had mirrors to to you know see themselves and beautify themselves and by the way this said was the reason why we cover mirrors in a Shiva house the reason why we cover mirror because a mirror is a is something that we use to beautify and the a or AA is not supposed to beautify herself or himself in any way because it's the negation of human dignity and beautifying yourself is human dignity and because it's a husband and wife coating on Shabbat during shiv is also prohibited even though you don't sit Shiva formally but matters of BS are in effect during a Shabbat so that's why the mirrors have to be covered even on Shabbat a lot of people don't know that so it's part of this so the the idea of using mirrors when they came to building the mishan so the women donated these mirrors which were made of copper for the Kor which was for purpose of and saids this we're going to use no this is it's not something that we should bring into the BET mikdash and said this is what you're supposed to bring into the B mikdash this exactly what we want because it was the and it actually fits in very nicely with a thought that I once heard from ravl senior um who who I I heard him in in berino and Y Y at the mar of living in 1994 and he spoke about the that there's going to be a war against the Mal every generation and if you had couldn't figure out which it is in our generation read the newspapers and and and you get a pretty clear picture of it so we say on S night that's the same thing the same every generation so said what what's the what what what ammunition do we have to guarantee that we're going to survive the am of every generation he said the answer is midor to guarantee the continuity of generations and that's exactly what the medis says about the women in MIT they guaranteed the continuity of the generations the midor door and that was a tremendous tremendous thing yeah say that's why in the so that's why we have apple in Theos exactly the apple and Theos comes from this medish so it's actually to remember the the difficulty thearon the EV not the the the the ashkanazi umet puts a premium on the difficulties in MIM and was symbolized by the Under The Apple Tree what was done so that's that's uh one but Ram had a different story here he saw the koset as looking ahead to the species of er Israel of the and the and the you know the theim raisins his grapes and so on we're looking forward to the mitv of of is and so on a much more optimistic take on what theet was all about and marav says that you know ashaz are always boring areic right are very very laic I mean even you go to a Shiva they're all eating and it's um bazm you know you have do your do your favor if you give you a cup of water but uh the uh the the the the idea that also in the the are much more upbeat in the SP than the ashkanazi um it could be a result of of our history and and so on but U it's also somewhat cultural so here we have the rambam saying that you dip theet you the carass into theet and then he says who we A's worth of carpass now again growing up as a child I remember how they emphasized that you eat a small piece of Kaz of kpass and you don't eat a Kaz it and one of the reasons you don't need Kaz is because you don't want to make a afterwards and you don't want to make another on the so the the that we said on the on the carass already carries us for the for the tomorrow later we have all kinds of reasons why we eat less than a Kaz here comes the RAM and he tells us you eat a Kaz it's worth why and then just in case he didn't get the point he repeats himself and he says you don't need less than aaz which seems to be rather Superfluous he just told us you have to eat a kazad and then next line he says and you can't eat less than a kazad I would have figured that out by myself so why is ROM doing that so I have a whole thing about the ramom stock when he repeats himself to to drive home a point he's reacting to a known view that he's dissenting he's disagreeing with theama apparently was aware of the view that you don't eat a kaz's worth of carpas and he's ramming homeing the point I believe you do eat a kaz's worth and you don't eat less than a kayat by by raming homing that point you make it Crystal Clear of what the ramam had in mind here so he has Kaz now it was the VIN who in many things deviated from known standard ashkanazi practice and adopted the rambam's point of view so in the v seder there were also two Matas like the rambam in the VIN seder there was eating of carpass of a kaz's nature so fine so those who are under the influence of thean Yeshiva and perhaps some from brisk who had this tradition from the VIN so may do things differently the reason I pointed out to you is not only because have to know all the different views if you are but because you might find in your house somebody coming and doing it differently and so on so you should be aware that it's not amaras not they're not ignoramus is just the opposite they they're doing it because there is actually some view that uh that gives this somewhat backing and then the raham says after we've eaten the caras we remove the table that coffee table that today we call it the K A lot of people don't do this some people cover the S plate some people do move it physically from the table it's not something that's carried out uh emphatically in ashkanazi homes but uh but the ramam says you to move it away and all this moving back and forth was to stimulate the children to say hey what's going on here all you got to do to to ask the question what is going on here and after this was done the second cup is poured now it's the time for the child to ask now if you can recall back in your recesses of memory what was the first mishna you've ever studied or learned in your lifetime so I ask this question sometimes to a general audience and they usually get answers like either or or some other M that they may have studied in school in fifth grade or in seventh grade or nth grade whatever but I know the answer the answer is it was studied in kindergarten it's but the only thing is the kindergarten teacher didn't tell you it was a mishna in no likelihood she even know was aish but it's a mishna it's a mishna in the last chapter of and it says and here the r Echoes it but he says something interesting now a child asks the reader says man one second who asked the man the kid yeah that's the way it's done in our house but what does the ram say who's the Kore usually the father of the household usually the father of the household it could be somebody else you can rotate also sometimes it's a grandfather if he's present says now is time for kid to ask kasas okay Bak what do you have to ask ask whatever you want to ask then the the the continues that's not the way we grew up we grew up that the kids asked the question so much so that there's actually a g a version of this rambam that does not say but it says now the son asks and he says to the reader that is to say the son is the object of the sentence man but very nice and dandy there is such a geara and most probably was quote unquote corrected because somebody thought something's out of sink here but checking the various manuscripts that we have of the Mish of the r the rambam wrote and the R means to say that the children ask whatever's on their minds and the ramam didn't believe that was supposed to program the children like a computer or like a parrot to say Manana because he didn't think there was much gain when when you have a kid you know sing Manana doesn't have a clue what he's asking that's not what it's all about but he we're supposed to arouse curiosity and somehow get the kids to ask whatever they want to ask that indicates that something's different tonight the night of the say there following that the uh the reader in the case the father who's the educator of the house says the Manana what he's asking himself the questions no so the once said that 60% of the answer to a question is the proper understanding of the question many times we study a study a section of the to they'll spend a lot of time try to understand the question of the toot and then comes the resolution so you may say but this was a waste of time what I have to tell me what the question was I have the answer the answer is that if you didn't fully appreciate the question you'll never really fully appreciate the answer you have to know what is being responded to what point was being responded to and hence it is extremely important that the question becomes explained no less so than the response and ends the task of the reader the Father the grandfather whoever is the educator of the house is to explain what's called a good question I'll give an example from the world of education so I remember um you know kids in class asking questions so there's a thing called the clot Kasha right kot Kasha is a really ridiculous dumb dumb question right a dumb question question is how a teacher reacts to a CL Kasha so if he if he makes fun of him in front of everybody so he's done no justice whatsoever neither to himself nor to the kid and nor to the class for that all he did was he he bought himself a moment of laughter at the expense of of the child what a teacher has to do is tell the kid not a bad not a bad but let's fix it up you help him doctor up the question you in in a way that it becomes a more solid question that's called education that's called you explain them why the way you said it was a little bit off the mark but you missed a point but just add this point and now what you said we're going to fill in the blanks and and it now has some basis the question that you have is some basis that's healthy very very healthy we let the son according to the raom ask whatever he feels like asking and then the father takes over as going to elaborate on what might be considered the good questions the good questions of s night so we're going to see later that we have the four Sons now in our homes every son is the Ben every single one of them without a question right they say a story of the grandmother rolling the carriage of the two grandchildren Twins and somebody as what's their names he's the doctor he's the lawyer right and by the way because of that psychiatrists make a good living let the kids do what they want to do let them do what they want to do and and you'll see and and if they don't turn out exactly the that's also okay keep loving them keep loving them that's all you I've seen people who I've seen kids who grew up and became doctors hated every minute of it it's not good that's not the way to go through life just because your mother wanted you to be a doctor sad no she'll get over it or else she should get over it but um the idea of of uh of having four sons in the hag and the four Sons Sons is not just the four there there are many but they break down into four head categories so the first one is the who's asking for he's asking for he's not asking for stories that this Ben we'll have to Define it later who is the Ben he's asking for stories ma what's going on here so you tell him the Story Once Upon a Time but the is's not asking for the story asking for the so you have to teach him the what are the this I'm sorry this mat right mat there and there Corban P those are the big three of the night of the Seder and that's what the Manana is all about Manana is what is different tonight we have special all the nights we eat meat that's cooked potted roasted whatever tonight it's all on the open fire right it's a Mangal the you know what Mangal is everybody knows what Mangal is you know mang it's but it's really magal but it's hard to say magal magal is picnic it's a portable um system to for a to cook in a picnic Grill means portable Li picnic but we say Mangal because it's easier to say Mangal de magal that's all but uh it's it's lamb over the open fire roasted fine s so if take a look at the rambam look at his and this is BET mikdash is up and running when he's writing it's it's right the second line the second cup now the son asks and the reader says look what he has first he's got the table first the dunking but in ra the table is fine then he and then he and then he has because that's the way it's found in the and the reason why is in plural because they're different vegetables that can um s satisfy the requirement of Mor as the mishna says there five different vegetables that can pass as so therefore the Tora calls it in plural and that's what the r writes here and then we're sitting reclined that last question there is not found in the mishna and it's it's amazing where Raam got it from it's in our haot but it's not in the mishna at all but what you do have in the mishna is the question about Corban P okay and then the next line inim say says but today we don't say that last that about that question about theban we don't have a Corban Now flip the page to Source number two first third of the page and it says Cambridge 152 you got that one in case you go there you should know you know what to tell the librarian if you want to look at this so there's a manuscript of the obviously middle ages of the p and it reads there in the we used to eat in the BET mikdash only roasted you know what that means that means there was a community in Europe that Europe in the 12 13 14th century that refused to remove the question about P from the vanana but they doctored it up just like we do with P once upon a time there was why did they eat P here in the man itself there's a version that says we used to eat once upon a time inash now obviously a child wouldn't be able to asked that question this is not a question that a child's going to know he's got to know a little bit of history and Al and everything this is a question that was for adult consumption for for for adults to ask the questions and restate the questions so much so that the r quoted aam which was very very rare was moer from prb he was born in Frankfurt actually tail end of the 18th century and he said that even though our Min is that the children do ask the manana when the father whoever's reading continues shouldn't begin with but should backtrack to and take some time to explain the questions know he he he fundamentally accepted the idea that the r developed later on that the Manana is is is explanation of what's called a good question this is what you should be asking you should be asking if you're a you should be asking about the of the which is p cor P which is mat which is which is reclining and the special of of dippings and so on so we have um some interesting examples of um how the rambam took to the S and I'm flipping back to the first page right in the middle of the page where it says and then after the Manana it says I'm sorry the end of B where it says gimmel where I just read B in the first page first page where it says the middle of the page where it says today we do not say because we don't have a Corban so you see that that fragment from the manuscript in Cambridge was not the rambam's reading for sure not and then he says that is the core of the the core of our is a based on the from the we're going to have to explain this a little more thoroughly next week why that was lifted out of context and not from my gosh is the story the story so why don't we lift from there no we D jump to in the and there's a summation if you may four or five and we use the medish so we're going to get back to that next week I'm just going to jump where it says say the pl is brought back and we say again this is standing why are we eating the why are we eating the p and then a few lines down why do we eat the and a few lines down now today we don't say because we don't eat the Caron we say why did they eat the Corban P but take a look at the order that the raah has here he has p and mat what's the order in so what happened the ra forgot this is obviously deliberate it's very deliberate and the r explained very simply Mor is not an independent Mitzvah there is no Mitzvah in the that you have to eat on on S night the is that with the Corb P you have Mor it's it's the the with the filter fish you have to have p p with Mor together now it says also has to be with the yeah but is a different there's another that tells us that there's an independent Mitzvah mat on night and that's why we have the the Mitzvah of eating mat on Sat night just to be fair I know they're people they going to stop me because they remember there's a dispute in the whether mat today is biblical or not we have the opinion that it is biblical but is biblical it's not a rinic add-on you have to e a mat for sure but Mor according to everyone is rabic what does it mean rabic after theban after the destruction and no longer do we have Corban P so said eator anyway and remind ourselves as if the the current events wasn't enough Morrow we needed a piece of letters you know to help us remind ourselves with with the bitter the bitter days the um the idea of PES going together with Mor is the of p and that's why the ra has days mikdash the discussion of PES and then Mor matah can wait that's the last thing on the agenda but when it comes to today where we don't have Corb PES so mat remains as IAL but is downgraded to RAB and hence the order is p mat and so p is just we just remember so we you know that's the first the lead Mitzvah but it's not here with us today fine so we have P I'll just conclude with I remember in 1981 when ysep menich one of the great uh refuseniks famous refuseniks you know I would say second to sharansky but they were both B um so he was in jail for 11 years until finally he got out and he had a sister living in a lunch foot and we lived in a lunch foot at the time and that was his first address so I got to know him and then 1984 the story I said before I I I did Army with him so we went the same platoon got to know a real he's a sadic and a real gibor I'm tell a real real gibor she was telling us about a a Seder they had in in in in the in Siberia the jail so they were allowed to take a walk around the the the gate the the yard just a little bit just even though they were technically in solitary confinment and there was a little bit of a a brook that exited from the wall of the and they decided that they were going to have a Seder just by memory everybody pulled together things they remember they're going to write it down on a piece of paper you know this is matah this is this whatever they remembered so he said Morrow we didn't have a petch for cuz every day was Mor remember him telling us this every day we didn't need a petch for Mor we knew what Morrow was but then he says there was a brook of little water stream and they didn't know what but they said you have to jump over the stream they didn't remember anything about they knew there was some association with pesak and a stream so they jumped over one two there were five guys there and they all did it one after the other turns out later he found out it was the Min of the seventh day of PES ofam but okay they they were you know they weren't religious the family had all very assimilated family and and they didn't remember they that's all but what was interesting he said they all jumped over all five guys eventually made a ter Isel exactly in the order that they jumped over this little river he was the fifth he was the last to get there and that's that's really amazing and and he showed us that he tried to have things smuggled in he want he became balua in jail he learned Hebrew in jail and in the soles of shoes they slipped papers and they got him a par from the and it was the only par able to get him in the first chabas in was and that was the par that he was attached to it was really absolutely amazing that was the story of in in every sense of the word but um we have our own stories of galut and troubles and so on and that's why that's what we're going to strive to try to get to on Sat night okay so we can still bring these Pages if you want to hand it back I'll be happy to bring it next week and we'll continue with this okay Co