Pesach Shiur - Rabbi Joseph B. Soloveitchik

The Rambam in Hilchos Chametz U'Matzah perek ches, perek perek ches and the the perek ches and in Hilchos Chametz U'Matzah perek zayin perek zayin on what brings uh what brings the seder and the and the various mitzvahs which are associated with with the seder. And at the end of the the very end of the of Hilchos Chametz U'Matzah the Rambam was the Rambam apparently was not satisfied with just stating what the halacha is but he simply uh he has simply attached a seder and a haggadah to to Hilchos Chametz U'Matzah. I would like to speak uh about the differences between the Haggadah Shel Pesach and our nusach. The Rambam at the end of the conclusion of Hilchos Chametz U'Matzah perek ches so appended to the haggadah and with the following statement. Nusach Haggadah students see to the Rambam's statement written in She Na'agu Bnei Yisrael B'zman Haggadah Kachah. What is the B'zman Haggadah? As as a matter of fact when the Rambam speaks about the seder in perek in in the the beginning of perek ches of Hilchos Chametz U'Matzah so he he he he he he he he he he he he he he he he he he he he he he he always emphasized never would say that B'zman Habayit it was different. For instance, uh Let's say Well, Let us analyze it a little more. How How many Of course, there are differences between the Nusach of what our ancestors said. We want to be similar to the rabbis in the in the Haggadah on Pesach. So to say, when the Pesach was uh in Yom in Yom Tov in a perfect Yom Tov, it means every halachic duty was was fulfilled by by the people. In the Rambam always say, for instance, he writes uh Review in the Shulchan Aruch Shulchan Aruch, the law of maror and yerak, achilah, u matzah u charoses, u gefishol skenish chat Pesach, u psar chagigah sheyeima bosa, perek ches halacha alef. U bizman hazeh, mevi'in al ha shulchan shnei minai bosar bosar. Echad zecher l'Pesach, v'echad zecher l'chagigah. So, the Rambam not describe here the seder. The seder of of bizman hazeh. But on the contrary, he describes the seder as Pesach. The seder of the seder during the time of the Sanhedrin. And yet, bizman hazeh it is different. So, the this seder that the Rambam portrayed is the one which our our ancestors, our forefathers, observing in Jerusalem 2,000 years ago. This is This is the real seder. The genuine seder. However, bizman hazeh bizman hazeh it's not genuine, it's not perfect, cuz something is missing. So, he For instance, I write here, seder of this next this is between between amazing as if nothing had happened. Exactly they used to do what you are doing now. You can have with a man with a season. I can be being We got and then we do the other. We do the shoe We got a lawyer. Is the car? We got a yacht. I can not worry. We need We got a car races. We got a goofy show with a big car show. We got a big car show with a big car show. You know what kind of a city that is? Not our city. We got a city that all the people who got a contemporary with a new vision. But in your life there is not It has been altered. It is not the same. Maybe I heard Is the frame of reference in the picture of Jerusalem? The frame of reference. We bring this frame of reference from time to time. The number points out that this one is the same as this one. They have a Should have a lot of ease. When you are eating We got a chili This is the question which is related to the home base. We have no question. We got a lot of home base with a simple reason because we have no home base. But this man advises They used to ask the question question which was exclusively the dedicated to the to the side of the base. Then um Then the mother of the father is when they eat blessed or solely show the kosher while I know has the equal kosher solely. Then I look at you and make the following with modification. Again, the same modification. This one is here in the name of the light of the kosher solely. Shalom of all who must have big news. Shalom of all who come. So, I skip the little question. It's again, the normal frame of reference is one of eyes. One of these is an exception to the to the ordinary exception. Next. When he said he speaks about lifting the the master and the person that master and the memorial. The memorial of the master and the memorial master and the and the master and the memorial. We'll say it again. The master of the kosher of the father is the name of the person that master and the memorial. I assume she blessed the holy of the above of the city of the master and the memorial. She named the master and the master and the memorial. And then again, this is the master and the and the master and the memorial of the city of the master. I think this master is the master of the I assume she blessed not master and the she only blessed master and the she only blessed master and the again. The normal frame of reference is master and the master and the memorial. The exception to the rule is the master and the master and the Next. Blessed are the children of the holy holy master and the memorial of the holy master and the memorial. We join the light of the holy master and the memorial. It is good this is the master and the memorial. The master and the master and the memorial came out of the shame of the king of the holy city. The normal broche is The normal broche is the one which used to be recited by our ancestors in Jerusalem. This We don't do that because it What what we will say you can you cannot say that. Anything that which you would contradict historical reality. So we say it a little different. What? I don't hear you. Which broche? We go on and on and on and on and on and on and on and on and on and on and on and The Rambam is really We go on and on and on and on and on and on and on and on and on and on and on and on and on and on We go on and on and on and on and This would be indicative that actually the broche is also this money. The the the the the the the the the the the the the the the the the the the the the the the the the the the the But the Rambam actually brings up a good question and We go on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on The the The universal is we go on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and It's a good question. You see in the mission We go on and on and on and on and on and on and You know what I mean? In the mission is We go on and on and on and on and on and on and We go on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and on and We go on and on and on The the mission like that. The handsome big war. The mission of the good food. The Zion. The good food of the Zion. I'm a disgrace. The handsome big war. What does he say? I have a mayor and mayor of the town near me. I shall learn of the war of the service in the meantime. The I'm sitting in the meantime and I have a handsome It was a broken a broken tour and not a broken arrow. I have a clean mayor and a clean mayor you made You transform this broken and broken arrow. It means which contains not only Shiva but a joy as well. Not only a Shiva and a joy but by question feel as well. I have a clean mayor. We have a mayor and a clean mayor came out of the shame of the king of the king of the shame. You have the aim of the mayor and mayor of the government of the king. I bring the second edition of the mayor and mayor of the second edition of the mayor and mayor of the second The mayor of the second edition. I have a second edition of the second edition of the second edition. I'll go out this way. He's mostly hidden interpreted as the mayor and mayor of the mayor and mayor of the king. Whoever the mayor and mayor of the mayor and mayor of the second edition is a broken arrow. The second edition of the second edition of the second There is no element of the question or request in the broken. I remember what I have a broken arrow and a broken arrow. I showed her I said I have a broken arrow of the second edition of the second edition of the mayor and mayor of the second edition of the mayor and mayor of the second edition of the mayor and mayor This is how we talk with the king. I have a king who says no. It's a broken arrow. The broken arrow is not only Shiva Yes, as well. But but I have my broken arrow too. and hence that is the reason why why I don't have a key and this is our meaning the the the the the the only we have the the the the the the the the the the the the the the the the the the the the the in in in in in in in in in in in in in in in in in in in in the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the the That That That is really Take a look. It appears to me something nice. I I believe so. It is the random They don't know exactly which What kind of words What what which word he uses. The random interpretation. It's not a question Rabbi Tarfon Rabbi Tarfon was Shema is the base of the Mikdash. I got that to once and many shallots about women. The reason about women is not about women. They used to address Rabbi Tarfon because he He He remembered I mean the the the all those shallots from his since his days as a young king in the Sanhedrin. Rabbi Tarfon was much older than Rabbi Akiva. Rabbi Akiva already was Rabbi Akiva was born was like Rabbi Akiva was already belong to a generation the post Hillel generation. Today is Rabbi Tarfon. Rabbi Tarfon already had no need for the to to to convert the prophets and the Rabbanan into a into a Bracha Ruchei. The Bakasha and service of the scholars I mean for there is no there is no need for for Bakasha. According to Rabbi Tarfon, according to Rabbi Akiva You see that the Asher Goelanu contains not not only joy but for the mission of the prophets which God performed for us in the past but a Bakasha for the Jewish nation for the for the real Geula for the journey and the redemption of the people and building of the Beit Hamikdash. Again we're going to say Smachim bevin Yerushalayim. We >> This is the reason why there is because this broche this broche I mean I can't try the problem I mean included included the question and included already the times like particularly particularly about him I can't remember him it is one of the national monument in addressed itself to the historical situation of whom? And and I can't remember him I can't remember him especially for that take anything I should be I could do that during the times of Akiva So he couldn't say we don't allow that I should I should be I don't know I can't remember him I can't remember him I can't remember him I can't remember him I can't remember him I can't remember him It's only according to the in the first part you think I could go home for the reason we should be stored upon you The reason we should be stored upon us consist of one thing that we survived You know you live you survived and then and then we we celebrate another made and another pesach If you want to be so what? Why should why is it so important? Because I'm pleased I have this one bestowed mitsvas as a matter of fact the matter of fact we attend it because actually we don't allow to be matter of fact However pesach cannot be mentioned because pesach is mitsvas is is is in the ruins you can't say that I thank you for pesach this would not be trouble to service and the opportunity added right away the same that right away. The second I second part of that question which refers exclusively The The maximum order maximum Cuz maximum The only question is what is the question? around maximum order But the question of goes about what about about being a migdash the korban This is the question it fits very well in in the Mishnah in the Mishnah. Did you see what what the Rambam says in Mishnah? What is the Here it is. The halakha of Rabbi Akiva. The Rambam here says the halakha of Rabbi Akiva. The Rambam in Mishnah would appear He gives us the impression as if there is a disagreement between Rabbi Tarfon and Rabbi Akiva. No, the way he is he formulated it in in Mishneh Torah it's no no disagreement and Rabbi Akiva. It's only Rabbi Tarfon and Rabbi Akiva speak each one speaks of a different period of a different era. The the pre-Churban era and the post-Churban era. This is the pre-Churban era is Rabbi Tarfon's nusach the proper nusach. If it's a If the Mishnah speaks of after Churban of the period which followed the Churban or or Rabbi Akiva's question it fits in in the frame in this in this frame of reference. So uh just a minute. Where is the Yeah. Fine. By the way, I mean while we are while we are busy with this explanation explaining of Rabbi Akiva, I would like to add the following. What Rabbi Akiva added is not just because it is Pesach night, it's proper to to say it to to be mispallel to address our our prayers to God that the Beis Hamikdash is holy. Beis Hamikdash is holy. And asking to to to accelerate the restoration of the Beis Hamikdash and so forth. This is not because Pesach and Pesach night, I mean, is the idea of feeling with the home Beis Hamikdash per se is not with I'm not We haven't been affected so much by the home Beis Hamikdash at Pesach. The whole Pesach was a different one in Beis Hamikdash in Jerusalem, as mentioned Jerusalem. Well, it's obvious and it was a different Yeah, an experience with the Har Habayit Beis Hamikdash. So, it's a different Pesach. Basically, people did did did did Jews the contact the contemporaries of Beis Hamikdash couldn't imagine a Pesach without a complete Without a complete Pesach, it was not Pesach, it was the It was not the Pesach was not complete. They completely dislocated. And they simply did not feel the kedushah of the Har the way they used to experience before the home Beis Hamikdash. Well, of course, this the bakashah for the the restoration of the Beis Hamikdash is in is in place. I I I Rabbi Akiva's bakashah. But, I believe there was more than that. Rabbi Akiva apparently that in you see us in you see us in you see us. There should be the city. And the of is going in the in English. Is a part of you see us in you see us. Must be you see must be you see you see you see you see. What is what? I see you see you see you see. I remember the day I did you see you see you see. Using them what? You see what is also We must but must be you see you see is more than that. Must be you see you see you see. The with the You see you see you see you see should stop. Should stop. Begin. Is the very the humble origin after of the Israel. And finish. Not only this this you see you see you see but you see you see you see you see you see you see you see you see. No, this is this is not a we we are so proud of. Not you see you see you see you see you see you see you see you see. And we finish. We we stick the name on the you see you see. And the of the whole world. Well, and and the on. And the being this is this. I have a kid I have a mason I have a mason I have a mason. You see you see you see you see you see you see you see you see you see you see you see you see you see this is a part of you see you see you see. How do I know that? I see you see you see you see you see you see you see you see you see how do I know that? I see you see you see you see you see you see you see you see you see you see you see you see you see you see and our profession of faith in the last evening. And now and also the feeder as the last evening should should arrive as soon as possible. Cuz how is belong into the security system into the system of security system. How do I know that? What muscle is somebody can say means What happened to me 4 or 5,000 years ago? So how a reinterpretation of the of this of the of the semantics of of the the it's more than just that. That is important is as important important is second name of the How do I know that? How do I have I have a very simple proof of that. That the first the first evening There's no mention of of security system. Not not a word in not a word cuz the has no good at all. The first evening has got a lot of good at all. Should be excited about the first evening. No other have have which means where where is mentioned in this month. All the the is having from the first evening You recite of the first evening all day. Means all day long. Until the end. They say that the first is good luck. So I think you find the security system in the second half of the which we recite over the over the first evening. A mention of security system. Not a single mention. Not like a human. So, what is the answer? The answer is already I mean the answer is no. And and it might be that this is the mission of the similar what you what how much how many Psalms of Hallel you say over the second course. The name of the Shulchan Aruch is Shulchan Aruch. According to the Shulchan Aruch, you say two chapters. Halleluhu Adonai Elohim With this is Shulchan Aruch and I have the second Shulchan Aruch Shulchan Aruch. According to the Shammai you say only one chapter. Halleluhu Adonai Elohim With this is Shulchan Aruch Shulchan Aruch. He leaves for the for the course of the Why is it? Because according to the Shammai wanted that the course of the should also be Shulchan Aruch course of the should include at least a reminder. Or or a doer after the Shulchan Aruch Shulchan And that's why the Shammai said that the Shulchan Aruch Shulchan is a part of the Hallel which I recite over the course of the When I found the Shulchan Aruch didn't have a lot of it. The course of the is a paradoxical. Course of the is a one of the four pieces of the Shulchan Aruch. It means the Shulchan Aruch Shulchan is divided into four parts. And the fourth part is is it is a is a Hallel. But the very funny Hallel the Hallel which has has no you know where the Shulchan Aruch is not mentioned. You start with Shulchan Aruch Shulchan Shulchan Aruch Shulchan. So, the answer is as the A good way is mentioned in in in the fourth course. Not one way. It mentioned in the fourth course. We don't have it. The the the whole the the I thought for instance for instance you just say hallel and hallel gadol and and nishmas. Do it. And and if I go to the Rambam, I do really mention. The Rambam has no hallel has no hallel gadol no no nishmas. Gula is mentioned in hallel. It tells of it. You didn't really learn it. Hallel always begins with hallel. But if it is gula asida. Then it's a deoraissa not the kabbalah. But the first person did gula asida. You see if you see as mitzrayim it totally disproves the following like the following assumption, the following promise. That namely that gula asida is a part of mashiah nishmas amisha. The nishmas amisha means in universal terms. All right. In cosmic universal terms. The malkhus hashem will spread and and include everybody. Not only men but but any any living thing. Yeah. No. So Rabbeinu already starts introduce this motif of gula from from tikkun olam of malkhus shaddai introduce the Rabbeinu into this the baruch atah hashem elokeinu this of the second person. The second person is again adon olam acherim avonaseinu shalem same thing in the hallel. It says in the zohar which means then the gula will be complete. And then the gula asida mitzrayim will reach its apex. And then will the neilah the neilah of and and it's then then it's mitzrayim will be fulfilled. The neilah of when this gula will come will finally be realized the great universal gula. The neilah of where where negative force I will have to just not say no. She is showing the process of why is not a goddess. Why she the question So so the middle says a goddess of means You apply goddess of you speak of goddess of is the rule of which is responsible for singing is just a transition character. It is a transition character. When he then he say she will have a daughter. But when the rule is permanent and total is then is not she will have a daughter but it's stronger now and apparently she she will have a daughter is stronger now. He's then it is she will have a daughter. And interesting is how they interpret I got it. The speaker I am not a He speaks about about what good about the time. So in the second class second class is the time. The whole secret of the matter The whole secret is is related to the time. We say we say after telling the rating great miracles which happened to the time before they did it. Yes, this itself generates generates an obligation or a duty on our part to say she ate to recite she ate. But what kind of a she ate? She will have a daughter. The name of the but not she will have a daughter. The name of the she will have a daughter I will have a daughter. we are speaking about the creation character. Is the sheer which we sing because of the Exodus of Egypt. Is connected exclusively I mean in the second class. From the limit is connected exclusively with the Exodus of Egypt and and and the splitting of the sea I mean the splitting of the sea. Does not include yet our sheer does not include yet. Our faith and our and our belief that that the will be completed in the future. Will become universal and almost cosmic the include everybody. It's only in the second class where you deal exclusively. With the Exodus of Egypt and may not be sheer Hadasha what is the sheer? The two the two Psalms of the two chapters of the Exodus of Egypt. Just just a minute when you come. Then you get to the Exodus of Egypt after you you are already you are through you are through with the sheer. Which is related to the Exodus of Egypt. You begin to say the Exodus of Egypt. We don't have a lot of the match tomorrow. For the time being does not have to to review or to or to repeat the what kind of a shira we'll say? As a matter of fact it's only one shira. Rabbi Akiva had a nice Rabbi Akiva he extended it. But what Rabbi Akiva he added? But this is just a personal private blessing. That one should I should survive and be able to celebrate in next holiday. Then I shall I don't know what I am saying. Smechin bigina recha. Not with the same smechin bigina recha. Visosim bigina recha. It means the service of Israel will be revealed. V'nainu l'hoshem s'deina recha. Shir chodosh ogul aseinu v'avducha. Boruch ato adoshem goel Israel. Rabbi Akiva shira is already not related exclusively to Mitzrayim. But when it says smechin bigina recha visosim bigina recha, it means bigina midosh. What is what the restoration of the midosh means to us I don't have to tell you that. This means the gullah shira. Gullah shira means not a provincial gullah. Not not a limited gullah and not a transition gullah. But it's the great gullah which redeem the whole world. That is called shir chodosh. Stronger, more potent. He's already Rabbi Akiva introduced into the Haggadah the motif of bias hamashiach melech hamashiach and being Even though I mean we are dealing with an event in Mitzrayim which is is gigantic and and very powerful in itself and justify sheer it. But we are not satisfied with the sheer it which is related to two to Mitra in absolute. We want more. And this is this is rather curious motif which was introduced. Then when we go come to the first person in the first person is occupied is taken by the when we come to the first person. So you remind yourself of the promise that you made. And the great glory will be realized. Then to be a sheer holiness. And this sheer holiness will begin to say immediately over the first person over the first character. What is a sheer holiness? Who writes the rest of the hollow from according to the sheer holiness. Because hollow because of the first chapter in hollow. How did Why did the first two chapters in hollow belonging to the group of sheer holiness? Correct. And the the the hollow which begins with the hollow moon is already I mean is already beholds the vision of the of the glorious and it is called sheer holiness. Sheer holiness. How how Why is it so again? Because of the first person. Hollow moon and hollow moon It says he addressed himself to the entire mankind to the entire mankind. To humanity to all nations. Hollow moon hollow him, not only we, I mean, because the rule is not only a private rule. Just for some people. What it will be a general universal rule for everybody. And that's true. I mean I is It includes everyone. How will call? This apparently But we pick up the motive, we pick up the motive. Already so symbolic of the song. What do you mean? Yeah, yeah, of course, of course. I mean, the fact is that at the end of The fact is that at the end of that body we speak exclusively of being with the son. And the rule is seen exclusively. All All right. We call it pirate. But if this pirate was written by by the python in the moment in the They were alive and all those were written by Yeshua bin Yeshua. The greater python Yeshua bin Yeshua. But why suddenly we remind ourselves after the seder? After we finish the meal We will have this or this is a different story. What is the rule? How how the singer about the first course should be formulated? It's a different story. But after we finish the the course we read We are speaking already about the new eschatological rule. Suddenly I mean there is a change. From the next historical events into eschatological events. Okay, new era. I shall lay in the lower. It means we It will be a strange time, but a great time. The time of of the last year. Right. Right. Yes. But this is this is how the army interpret the flickers between Rabbi Tarfon and Rabbi Ishmael the priest. According to Rabbi Akiva, before I conclude the second course, before I conclude my sheer over the second course, a sheer which is related to to Smith Ryan, I pick up another another sheer. Which I which I I which I This duty has got to be I'll do I'll do I'll do by base on the mission of Zion. I just pointed out that the army and the army has one is the state of Israel different. We have on the current tooth uh Israel and Israel and Israel and Israel. And this is during the time of of uh I'll do this to use to have on the on the current on the sugar. Instead of sugar the official and the official very simple stuff. Of course, we did this And then when when I he during the time this army used to say blessed nation of Israel. Now we might not say blessed nation of Israel. We have to say Pesach in the Muslim. It's a very simple thing. And then also the Pesach in the Muslim. We wish he's not going to say he's in the Muslim. It's very simple things. Then you of course this man I say when we get to the Seder, what do we do? I only I'll just limit myself to the Rambam. What do you do? You you wash. You may or may not have to wash your hands before eating matzah. You have three matzahs or two matzahs. And you eat and you eat we have a kind of eating matzah. Then comes maror. And after matzah and maror comes korech. The way I'm following the Rambam's way. The the Rambam's sequence so to say order. I am the They used to eat first of all Pesach to eat it. First of all they take a look at it. No first of all matzah. Matzah and then matzah eat the matzah maror together or matzah maror separately. Matzah and then then the matzah some maror. And after matzah and maror after matzah and maror he eats the Pesach in the desert. In the Pesach we have a lot a lot a lot to say. In the world they used to eat Pesach. Pesach in the contemporary there was a Mishnah that ate Pesach. We eat matzah and and and and the you know the the No the guy We have only a Pesach in the Mishnah which comes to expression according to the Rambam in in Torah. What was the mission of the Karaites? There was no need for the Mikdash. I had the Pesach on on on the table in front of you. And then also there's a difference there's a difference between uh between the mission of the Karaites and and in our time there is another difference with regard to the the mission of the Karaites. What what what was the mission of the What did our mission consist of? As I explained in our time it's not But of course I mean there was a Pesach. The people used to take the Pesach. There was no need for us any symbols or substitutes for Pesach. We didn't need to do that. But basically in the Haggadah itself in the Haggadah itself there is not very much difference between the mission of the Karaites and and in our time. Slight differences which are not important at all. The only major difference is is what we're talking about. The only difference is that in our time there is a new dimension actually. The separation of the sea and this is the the the the rule of the Karaites and and the the and the mission of the Karaites we have to to pray to the Karaites for the restoration of the mission. So so there will be the the the mission of the Karaites we would not say the mission of the Karaites and the mission of the Karaites who simply I mean I did I I mean do do what we are talking about and advise us to do. Namely just a product so nothing. >> Now Now the Rambam apparently immediately before he sits down to the koshering This is what what is it? What is it this? Well, why is it so important? We do we we don't say it at all. Why is it so important? But the Rambam said headline of Rambam before anything else say master of the of the shiny the Rambam the be in the yet sunny in the meantime. What does correspond in our Haggadah to this Rambam's be in the yet sunny in the meantime? What corresponds in our Haggadah a parallel expression? And now I know what the what the what the No, no. What what kind of There is apparently it's not just a phrase which the Rambam adapted and for There is in this a phrase in the Rambam's Haggadah it's apparently we have a similar phrase. Parallel to this one. What do you say? This is My opinion is if you have it here I'll take it over there. Mhm. >> What What is that the baby actually let let's understand what is the baby the baby you The baby you baby you what is semantically what is it The baby you you want the baby you I don't know maybe the baby you you you you What is the baby you The baby you you what is the first Correct the baby you is the first The first And most probably Most probably is That this is the first What is the first in the right way we start interpretations The first the first the first when the first is duty because it is a The first the first anyway But the first from The first the first you you The way it appears in our at the very beginning of the very beginning after I get through with this first of this first I start with the with the baby you the baby you The baby you the baby you you Is the first With three words namely The baby you the baby you What is the combination? What is Why is it necessary? In my opinion, What does it actually mean to be posing your from the land of Egypt? If you're posing your from the land of Egypt, what is the result? Let me This is actually the whole meal from the mainly the land of Egypt. It is It is associated of course with with the posing. And with the meal of the land But to concentrate on matzah. Matzah is from the land of Egypt. As soon as you pass out of the land of Egypt until you arrive there We go out of This is when the land of Egypt did not did not have the time even to bake the matzah. They had to interrupt their fields of matzah, the baking of the matzah, the preparation of food and leave the land of Egypt immediately. That is the reason. This is the land of Egypt. We are trying to leave. And that is why and this is the land of Egypt. The whole of it is in the land of Egypt. in general. With regard to I mean I want to make the following here. I don't know. Or shut the whole thing. Call the feeling yesterday again. Call the street the street. Yesterday you saw her talking to the person yesterday you saw her in your sock. Why is it necessary to say? It is my my opinion that we say it in order to meet a requirement which the Rambam considers it very important with regard to Yom Tov in general. The Rambam The Rambam The Rambam is very explicit and unequivocally I mean formulated. No no no ambiguity. The Rambam The Rambam is saying that simcha the Yom Tov simcha Yom Tov can only can be fulfilled immediately the duty be fulfilled if I let somebody else participate in this. Supposedly This is what the Rambam says that in in regard to regard to regard to regard to is and the company simcha and the offering of chagiga the the regel was the the time of of all the offerings of offering many sacrifices the mitzvah was allowed to be so. And this is the mitzvah simcha and the mitzvah chagiga and the mitzvah of the three I mean cannot be fulfilled, cannot be achieved. If the Rambam says nail they say, if he closes he closes his door and doesn't let anybody The Rambam is very sharp in that. The Rambam means very sharp. That there is no supposed Simchas Kraisah. Simchas Kraisah is Simchas his own organism, but if his own takes care of his own takes care of his own needs does not does not does not he has no sympathy for for the suffering of others. All right? Yeah. The mitzvah really interesting is Just let me tell you tell me is that his nation that possible Simchas Kraisah. All the others in Tel Aviv exclusively. This is the the possible is in Tel Aviv also. Yeah, but anyway anyway he's he's the mitzvah for the Simchas Yom Tov can only can achieve can be achieved only if if that the other the one who is capable of of of indulging in in Simcha and in feasting invites a mean poor people who are not capable of doing that to participate in in the in the festivities and he let them enjoy food in his home on Yom Tov on the This is the mitzvah Simcha. All the Rambam says the condition nail whoever closes his his doors his name is Simchas mitzvah hello hello Simchas Kraisah. The Simchas of his own of his own belly is the Rambam says. He's what So what has it got to do? I believe that Pesach in Matzah is a similar idea. As far as it's duty is concerned. The Matzah Pesach is a idea in duty. It generates a huge precipitates a huge on the part of of all of us. Matzah has the same quality as Yom Kippur Yom Kippur generates a huge duty. It matters if it's Yom Kippur or something like that. It's a Matzah. Yom Kippur is something like that. It's a Matzah. This is a key Yom Kippur duty on Yom Kippur is not as I said before. It's not just a of course it's very good. It's nice, noble. If I if I let others share in my wealth and in my the things and the things which I enjoy. It's very good. It's very important. But I mean it's not a duty. Duty is always important in particular Yom Kippur it's certainly important. But I think in the key of in the dishes I gain for Simchas Yom as the Rambam says. The Simchas Yom Kippur is there is no key for Simchas Yom Kippur unless Simchas Yom Kippur goes hand in hand with with its duty. It is help extended to the people who cannot afford to enjoy the Yom Kippur as beautifully as he can. Huh? What's that? Oh yeah, very good for you to say that. All right. All right. It's near. Yeah. Yom Kippur is beautiful. As as it's duty duty. Duty on Yom Kippur is a separate flavor. I will mission of the story. Missionary of the story. Yeah. I think it's not the same as Mitchell says. I think it's on the way. It's easy easy selfish and he does not feel himself. He does not feel himself. All all I want to hear is whoever this exactly fits not only only on the way in but Pesach as well and in a double capacity. First of all, Pesach is a holiday. I don't think it's like any other holiday. But this this the duty of the story between the two of them begins the first day on the way in the morning. At the time when the the Jew is ready to go into the story to fulfill the story. And begin to offer his offerings. There is three of them again and so forth. Then if he if he the home guy the home is naturally is consumed by the by the by him by the one by the people who brought the home the buyer of home is the buyer of home who should be right and only the idea of the living I mean to to share with him and in the the the good things which which I call the work of the story. Go to the zoo. In general I mean what what are the feelings that in general one must not eat unless he invites others to meet to participate in the same meal to share with the people of his home. But Pesach night is the is called the three days of the holiday and called the three days of the holiday. Of course yesterday is a problem in a Pesach night of the holiday. Today is a day Anyway, but this is especially it might apply to the night of Pesach. As a whole or might apply to the thing to the Pesach exclusive. I would say it is the night of Pesach as as a as an entity as a that that night of Pesach one should invite all the scene whoever is hungry and whoever is whoever is in need. And this is a human being is Dokian Pesach. Is a separate thing. I mean it is Pesach for two reasons. One reason is because it's Dokian. The Dokian is is a human being every Yom Tov. Is every Yom Tov a noble act to each enhances the human being simple here. Secondly, because of Pesach. Pesach itself. Not The best proof is the institution of moist eating. Institution of moist eating. What's so special about moist eating? Why don't they have moist eating before before Shavuot, before Sukkot? Because Pesach is a separate human being. Matzah is a human being. That's what they call the human being. Yayser Hari Yitzchak may may call the human being. Yayser Hari Yitzchak call the Tzurich of Pesach Yayser Hari Yitzchak. Huh? Matzah Matzah Matzah is a human being. The question of moist eating before Pesach we learn about the the the reason behind that meaning. And all all the institution the institution of my sitting is mentioned in the right in the song. As the presentation doesn't force people and compels people to contribute to our the fund which we use for purchasing the matzah for the poor. It's as old as as the Knesset is old as the law. What is actually the common denominator in matzah and in in the stock of my sitting? There is a question there as well. But I believe I have the answer. Okay. Now Now what what does actually matzah what does it matter? What does actually matzah mean? The meaning of matzah. In in Rabban Gamaliel's in Rabban Gamaliel's interpretation. What does it mean? Matzah and maror and maror matzah and maror and what is it? What does Rabbi What does actually Rabban Gamaliel tell us? He tells us. And it's very interesting. We we never care we we don't care for tiny mitzvahs. We don't care for tiny mitzvahs. We do mitzvahs because the Almighty told us to do and we find in the in the performance in the mitzvah performance satisfaction without expecting any in total. forth. So, what is So, what did I mean to say? Matzah is more than any Any interest in it is something else. The Rambam in the Nusach of the day Nusach of the day says Matzah is more than something else. Exactly, he copies our Nusach. Our Nusach. In the Perek Kodesh, when he speaks about Rabban Gamliel, he says "We might be out of Matzah today. We might be out of Matzah today." Al Shesh Al Shain She Hispik Bitzeikis Avoseinu Lachein. As She Nigla Lehem Hakadosh Baruch Hu Ug'alam Miyad. When he says about it, it's the same Nusach. Perek Zayin. Well, there is a I remember those. Yeah, you will find them there. Matzah Al Shem She Nig'alu. So, in one place he has our Nusach. Our Nusach is Al Shem She Hispik Bitzeikis Avoseinu Lachein. As She Nigla Lehem Melech Malchei Hamlachim Hakadosh Baruch Hu Ug'alam. In the In Perek Zayin, there is a different Nusach. Perek Zayin is Matzah Al Shem She Nig'alu. I mean, he So, apparently, when he says Al Shem She Nig'alu, the Rambam And he also says about Matzah Al Shem She Hispik Bitzeikis Avoseinu Lachein. Apparently, uh both definitions are identical. As Nig'alu means She Hispik Bitzeikis Avoseinu Lachein. It's Nig'alu. Because you know very well, if you have a there is a contradiction in the Rambam, and then I hardly believe that the Rambam forgot when he wrote Perek Kodesh, Perek Kodesh what he what he what he wrote about Matzah in Perek Zayin. So, it means that the Rambam saw no difference between the news of Shimon bar Yochai and the news and the text that is the history of the second temple of the second temple of otherwise they couldn't have said two things of of matzah so I can't have a million of the army this statement about the about the reason for matzah and the murder and the Pesach is is we got to eat matzah during Pesach matzah meal And what is so important actually I mean whether the second temple of the second temple I mean had the time I mean to ferment or it couldn't ferment because Pharaoh suddenly I mean woke up and told them out and I stayed in the time and the longer I mean the way and they couldn't prepare anything is this it is it so important that they that it had been perpetuated to the day this in the period that every Pesach night that we have to exactly eat matzah is it so important the fact what is important about matzah is it because it is the history of the second temple of the second temple they couldn't they couldn't let the dough to ferment and they had to take to to to to carry matzah on their shoulders In my opinion the what Rabbi Shimon bar Yochai and Rabbi Tarfon and Rabbi Gamaliel wanted to say is that the redemption the real redemption the genuine redemption comes always suddenly unexpected Moreover at the time when people are ready to give up hope when the certain situation is starting situation and it keeps on deteriorating, deteriorating, deteriorating. And people people pray, people cry. And people beg for mercy. Mercy. And you know, when there is a no answer to that feeling. No answer at all. Silence. And the people are on the on the verge of giving up. Giving up. Forgetting all promises and all and all traditions and everything and everything. At that moment when the crisis reaches its maximum, the crisis that the crisis threatens actually, I mean the the very existence of the community. When people begin to give up, as I told you before, the Gullah and the Mashiach comes, the Gullah. Why it happened when people the people are in accordance with I mean following their own their own limited and faulty reasoning. Their own limited and faulty reasoning. And expect and and and and give up hope. So then the Gullah suddenly comes comes and and takes them out of the land of affliction. This is exactly what happened to Israel. The people in the time who are many many many spend their the the Jews in the time spend many many years. In actual fact, we don't know how many years they spend. It's very hard to understand the finish. Well, they are a long time. In the hundreds, I don't know. In the hundreds. And the people did not care so much about this leader. But when you see that nation came when a nation came they did not receive him enthusiastically. But but there something happened. After nation's appearance before Pharaoh and when the Jews and and nation's appearance before before Pharaoh, it was almost disastrous as far as the consequences were concerned. The the tribute became heavier. And backbreaking. The greatest way the prestige of the Jew sank down. And there was no respect for the matter of fact. Pharaoh began to began simply to look up upon the Jews with this this contempt. Nation and human being this is the same the same you have to make is not the way you speak to a the person you respect. You have to make a new appeal. You have to make a new appeal to him or make a new appeal or something. He actually I mean nation's proposition nation's suggestion to Pharaoh that he should let the people the people I mean give them a Pharaoh for 3 days in order to in order to to to worship God was not rejected it was ridiculed. People the Jews I mean are lazy and they look for all kind of excuses in order to not to work. So now a new excuse to go into the middle and to worship, to take abundance. It was and and actually and and all the hopes the Jews had because there was a there was a a tradition carried from generation to generation that a gale will come who will say perfect yes sir and if a gale will say pronounce the two words perfect yes sir yes So he did it did you this will prove that his mission is authentic. When he came he said perfect yes sir nothing has changed. No nothing has changed. But this is the way the gullah works. And no one expects it. And everybody I mean skeptical about it. And everybody laughs off possibility of gullah. Is the gullah is sometimes you get midnight knocks on the door and the gale is either This is matzah. Matzah means something unexpected. I have what is matzah? Matzah is I I stop the the process of fermentation in matzah. I don't let the the the the the the particular dough exposed so I don't let it be exposed to the atmosphere. Yeah it means it is short. That he is short. It is paradoxical. It's a it is not understandable. This is matzah. This is the way. The way is the reposing of some of the time. When you stop believing, you suddenly the way knocks on your door. As long as the Jews prayed, and and you you see in the old days. That even maybe some of them signed. By all means all of them did. But he saw the council was looking at them. He's until the time that they are they are at Until the time of Pharaoh's death, that time the Jews did not pray at all anymore. They didn't pray at all. They didn't care about the issue. Because many Jews may well well well father that led a good life and a physically good life and they were prosperous. They had no need. But it's good that when did it change? When did did this situation change? When the old Pharaoh died. The very moment they died, there was a change of policy and and the government decided to to to to oppress the Jews and to oppress them to and and to mobilize the the Jews as as as work as an army of workers slaves. Then he saw the council was looking at them. But the people did not answer. They really didn't like the way he did. But the people in Israel had no no no no knowledge. That the council had the the uh the the the dialogue with the council and nation of Israel, they had no knowledge of this dialogue. The people in Israel. And at the time when the crisis reached its climax, when the Jewish people were almost almost on the verge of complete assimilation and and and disappearance completely. So, nation building nation building did not was not successful nation building. Very far from successful. Apparently, I mean they were they did not believe in medicine. They did not see different It's a kosher, but but apparently, the markers did not convince them. The The Rambam says that that that that's exactly why they were not convinced. I mean, but anyway, but this is this is good life. Rabbi Chaim Volozhin used to say, I said to myself, people people think that when the Malachim Mashiach will come, there will be announcements before. And and and and and the whole world will change a day before the Malachim Mashiach will arrive. It's not correct. And he used to give he used to give a muscle. He used to give a He used to portray a very strange picture. I I imagine he used to say, "Be as a Mashiach in the following manner. It's a Monday afternoon, a plain ordinary Monday Monday afternoon. No No nothing extra happening. I mean, the sun is is is covered by clouds and it is raining. It's a bleak Sunday afternoon. And I sit down to prepare this year. So, I have to say I have to say I have a very difficult year of in complete isolation and isolation. And I sit down at my at my table and I begin to study. And my wife, the Rabbitson, comes in and says, "Listen, Chaim, this time you will not let the soup burn. You you will watch over the soup because I cannot I cannot afford I cannot afford a means to buy to buy rice for every day for you. But imagine but don't don't forget. So our kind of sits down she she leaves the house she wanted to go shopping. Our kind of sit down then I sit down I take out the water put on my glasses and begin to look looking at this list. But suddenly I felt there's something different in the air. It it is something different what it is I can't say. What what is it? Take a look it's clear it's not as dark as before I mean and the light is not the same light as a bright day it's different it's different. So I sit down probably this is just a subjective impression of this I I'm not I'm not I'm wrong. And I sit down but I can't study. Something and suddenly I mean I hear this noise from the yard coming into the house the noise. So I go over to the to the window and then I I see Yossele the schneider I mean running. And I call him over and say Yossele what what what what what is it what happened? This is the way so so suddenly and suddenly from the rebbetzin comes in all excited Chaim Chaim where is the Baal Hamenach? Moshiach is in the market square I mean surrounded by all the we have him in your house. And I tell her give me my Shabbos kapote I'll put on my Shabbos kapote and I'll go out to the street and see Moshiach to pay homage to him. So she she she'll make a dance oh the husband is not nipple that with button was the talking off and I forgot to fix the capote. So, the question is whether I has a right to to to receive the Malachim Messiah. He had already been clothed in the capote with two buttons when he see. Three is the reason, not the one, you see. He's a crowd. And so, the prime minister say, if the capote with three buttons, it's not four buttons, I went to see the Malachim Messiah. This exactly what we have. And this exactly what the guy was the master tells us. So, the prime minister know he waited for the Malachim Messiah for Yuma. The prime minister told that when he used to go, he used to lie down in the afternoon sometimes to take a nap. He used to tell the people if it's a real noise, wake up. Cuz this is my It might mean the beers Malachim Messiah. But the very moment when the Malachim Messiah come, he was late and the capote was not fixed. He was not ready for the Malachim Messiah. And this is exactly what happened to Israel. When the Jews retired of the The Jews did not did not expect all the day in the morning all the day. They did it because they should have done it to do it, but they didn't understand. They did not expect it to be so so sweet so sweet. It will happen. As a prime minister did not expect, he believed, but he did not expect that that Monday bleak Monday will be the day of Yuma. And this is the greatness of Yuma. Matzah Zusha Moshiach now. Not so much about the the because of the markets. It doesn't say market matzah is rule symbolizes I mean the the the the punishment which was bestowed upon upon the the the meeting Marcus Clears. You don't say Marcus Clears or Marcus Clears or not. Matzah is on the left and matzah is on the right. Means what happened before. And what is matzah? What is the actually the exact definition of matzah? Means suddenly, unknowingly, unexpectedly. I didn't believe that the will would ever come. But in in spite of my uh my uh my uh uh my limited imagination and limited faith, the will I came. I should be speaking with the same language. Actually the language of the holy book. He doesn't say we speak with the same language. Actually I mean actually we we did not expect to be able to the night of of Pesach in Israel was the night of the night of the night of God. It's the night of the night. No one expected. As a matter of fact about nature of being or the only one who was ready to go was nature of being. When when they when they they began to when they at midnight the people got the order to to leave Israel to Israel, there was no nation. They they couldn't ask nature of being. They didn't ask nature of being. And that's why there was confusion. We used to be the same language before. So the midrash says, where was Moshe Rabbeinu And they all said Moshe Rabbeinu was busy in searching in in the search. This What What did he search? I already showed you this. I already showed you this. So it was not mentioned. And Moshe Rabbeinu by the ladies, it does not mention. And the people were not expecting the Torah. And this means hipazon. What is hipazon? If you expect something and you figure out logically and you see consequences, there's no hipazon. Hipazon means somebody has no plan. And suddenly was imposed upon him burden A new burden of was imposed upon him. And he didn't know what to do. That's exactly what happened with what happened to Yitzchak. And this is matzah. And this is the most important feature of Geulas Mitzrayim. Not only that the fact Geulas Mitzrayim the the the the the greatness of Geulas Mitzrayim consists not only in the fact that Hashem were redeemed and and from the hardest labor, but this redemption and the revelation of the Almighty was a surprise to the Jews for as it is, they haven't they they they had no knowledge and they did not expect this to happen. And this is And this exactly what the Rambam says, that before they say that before a lot of years, they be really yotzei Hashem Mitzrayim. What's a biur? It is be'olah. Be'olah. Be'olah means fright. And be'olah Be'olah means fright, which is caused, motivated by this orderliness and confusion. If many is confused, he gets frightened. He may he may lose it. This is the way. This is This is interesting. I have a real sir. Real sir. Real real sir. That three things you have to explain Pesach and Maror. Pesach, matzah, and maror. Three. Correct? For example, in the Pesach, you also have the maror and Pesach matzah and maror. We shifted only one to the end to the beginning of the Haggadah. Neither Pesach it should have said Pesach should have said maror and matzah. I I mean beginning of the Haggadah, they could have said something on Pesach. No, Pesach they did not shove it. Pesach they did Pesach when when we come in the Haggadah, when in the Haggadah, when in the course of the recital of the Haggadah, we come to Rabban Gamliel after we get through with Arami Oved if you know this part. Part of the Haggadah. After you get through with Arami Oved, the whole passage, so you start Rabban Gamliel. Before you start Rabban Gamliel, but in the Haggadah itself, we start with Rabban Gamliel. Rabban Gamliel, I mean addressing the words to three mitzvahs. To Pesach, matzah, and maror. So the need for the Haggadah The ba'al Haggadah had found it necessary to Excuse me, to shift to to move up the Rabban Gamliel's words before the the rule of Yotsei Yotsei Yotsei Yotsei Yotsei Mitzrayim is the real He is actually represents what Rabban Gamliel's longer definition, namely I'm just listing the things that we have to do for Pesach. The matzah is matzah and the chametz. The reason that this is a long definition by Rabban Gamliel. Here we have a a definition of matzah the same as Rabban Gamliel. There's nothing a word missing in the video yesterday. I will say it in the next slide. So, it means it was necessary to move up the the Rambam real's definition to the beginning of the Haggadah, to the very introduction into the Haggadah. Yeah. So, this is the case, why didn't they do it to Pesach as well as to maror? So, apparently rather than the matzah, the Pesach and maror I mean, Pesach we we say Pesach maror but not at the beginning of the seder. Pesach maror is saying in the in the in the last part of the seder. And then when we get to Rambam Gamaliel Why discriminate? Why discriminate? He's apparently I believe that the Nitziv, he he doesn't ask this question. But the Nitziv in his speech on the Haggadah in English chapter which I would say, by the way, it's a good chapter. He has novel ideas, but you should be careful with this. But so says something which I feel like I wouldn't have said it. But since the Nitziv says it and this and I in in in and the fact that Rambam Gamaliel's definition only out of the three definitions of the mitzvahs of Rambam Rambam Gamaliel, only one is moved up to the beginning of the Haggadah would confirm the Nitziv's the Nitziv's idea. It's it's more interesting. It is almost imaginative, it's imaginative imagination. But he says he speaks about a concept but he doesn't explain it. What is the central mitzvah of Pesach night? It's was the never appeared to me. Klaz is not What is the central mitzvah? A mitzvah is a mitzvah. The central mitzvah No, but the done with the Pesach night. What is the central mitzvah Pesach night? What is it? So, he says this mana buys the Pesach Makes sense. Anyway, whether the kasha is justified or not, the question I don't know. But the answers make sense. This This mana buys he said the Pesach. No, of course I mean the best of these are called Haggadah Pesach. I don't like the Yom Tov was identified and merged with the common Pesach. The metaphor of the Torah when I learn when the Torah speaks speaks about the Yom Tov it says being by Moses Pesach Hashem. Lach achum The There was no Pesach. So, the role the role the which Pesach played it was shifted and turned over to Matzah. Now in the in the this this special uniqueness of the real Haggadah Pesach comes to expression in Matzah and not in Pesach. Not in Pesach. I metaphor fact I have I have I wanted to try what he said. I wanted to understand it in a logical terms. And I believe that that I have an answer logically. I mean to exactly to understand what he meant. But the Matzah the Matzah is now the main mitzvah. Yeah, it's It's simple. There's no mitzvah as Pesach. I I It's very simple. There's no mitzvah Pesach. There are some midrashic stories and rulings and there's no mitzvah Pesach. Maror is declared maror the mitzvah as the sankha mitzvah difficult to general but but maror is mitzvah derabbanan not midoraisa. So maror is no mitzvah. So the only mitzvah the only mitzvah deraisa which is saved from the home this is matzah. But matzah is min hazeder deraisa. Matzah is min hazeder deraisa maror derabbanan. We he hands a cross on me. The secret is mitzrayim is is midoraisa. The secret is mitzrayim. But in general matzah according to the to the mitzvah matzah is not only a mitzvah after this matzah on Pesach. It's more than that. Matzah represents Pesach. The Pesach represents reflects the reflects the the the the the the the beauty of mitzias mitzrayim. It is the main mitzvah. And the whole lachma anya why was it necessary to to to take matzah and say "Holachma anya dechol al avosana bar mitzrayim"? It's because they that's what I say every Pesach. As now is the mid mitzvah the central mitzvah the the the guiding the mitzvah is matzah. And I said that matzah is as the guiding mitzvah by saying "Holachma anya dechol al avosana bar mitzrayim" for the year 3000 and so forth. By simply by repeating or by or by by saying or rather by repeating Rabban Gamliel's definition. In short in short definition of Rabban Gamliel he said at the very outset at the very beginning of the Haggadah in order to make matzah matzah the the central the the role of matzah the role of matzah understandable namely that matzah is the central mitzvah of Seder. It makes no I mean I see that you don't understand then you have to actually let's see what he wants to say. As a matter of fact I don't understand it either. But I believe that I I got the I picked up this way. There is a very strange and I don't see advances a very strange theory. As a matter of fact had it been just by the way even though he was a great for so many years was a great ideal I would have ignored it completely. I would have ignored it completely it's not it's not the way I was trained. Anyway. However I found it in Mordecai. Mordecai said it in the name of the Ramah written there. The Ramah written there written in Mordecai written in the way you cannot just throw them out how? So that's you have to pay attention. They came up I thought that the the carrots the carrots in the masculinity but they came up with a very strange theory. And Mordecai quotes it in the name of the Ramah written there very very strange. Ramah written there is his Ashkenazi. They say that this man I mean though the Seder was like that. We used to eat first and say that I got the next. Because we have we have many questions. Which is will be can be erased will be erased with a stroke of a pen if you accept this how to say concept as theory. If you accept this theory. We ask you tell me what the question is. How do you know she gets in there? How do you know that you are going to to to dip twice? Well, perhaps you'll dip five times. I don't know what you are talking about. Who am I to say I don't know perhaps he will eat hummus later. The son blesses the father about things which the son did not witness. It's too soon to be all in the evening to witness it. And the guy I don't know any parents over here. So you can't even understand the words you teach him. All right, I can say Yeah. But otherwise it is it does no answer. So the Maran would not say that. The Maran would not. And this is because Hazal changed the order. First of all he first got it. And after you get through with Hagadah, you get Pesach and nuts. This is what this is my nose. This is how I say that. What is Monday something you should hear now. They used to say today who washed their hands and say I'm going to wash my hands today. And say I'm going to wash my hands and eat. And eat not with a spoon but with a fork and spoon as well as knife. The spoon and fork I am quoting the Maran Udvah. The spoon and fork. And after they got with the eating, they used to ban the first in the summer months and I was saying that it was the third used to be fair. He was He was one of the biggest ones in the second. And then they used to have They used to ban Oh, no, at the end of the second course, they used to eat matzah. They eat matzah and Pesach and and all the all the delicacies. You see. Of course, all dishes are wiped up. Like the electric as if you use a wet cloth to wipe them. It's like the surface becomes There's no problem anymore. But then the dishes and then I have wonderful dining place and because they they did like that. Mishnah Horayot and Niddah So they They the Hachmei Hamishnah rearranged the Seder. rearranged the Seder. And the matzah was placed at the bottom in the center. The matzah Now it begins to make sense. The matzah was placed in in the center. And And the Pesach the Pesach I mean lost its prominence, so to say. I'm sorry. is is a So how was the Seder How did the Seder change? By saying at the beginning Does the Seder Does the Seder change? By saying at the very beginning by making the declaration at the very beginning that the behold the Yetziat Mitzrayim or Yetziat Mitzrayim. And this is symbolized by matzah. And this is the main the main the This is the main activity the most characteristic feature of Geulah Mitzrayim. That the deposit. And this is a the this is This is reflected by matzah that idea of the carbon person. Is it mainly We We we are reversing the order. And matzah will come first. And Pesach will come at the end of the after matzah this. Pesach and matzah will come first. Matzah will come first and matzah becomes the animal of carbon Harvey. Animal of carbon Harvey. We actually don't we I've got to add something. We actually didn't we arrange it. We didn't initially arrange it the way the receipt and the Mordecai suggests. Why what what what's wrong? The answer is because the matzah would lack lack of one quality. Namely lechem shainim of carbon Harvey. According to the seder the practice of According to the sequence of the day of the day of the second day in the second day of the second day So you could not say that God is first and the matzah next because the matzah has got to be exposed on the table during the recycle of the God of the day. Lechem shainim lechem shainim of carbon Harvey. What do we do in the Passover seder? We take the matzah for 5 minutes and then we send the matzah away for 5 minutes. And and the actual is I should have in the four cases. In the very moment we begin to say God of the day you know, we bring the matzah on the table. But the matzah the matzah is here in the building all the time of the God of the day. The only time when we cover the matzah is when we pick up the God of the day. We shall say the God of the day of the day. But as long as there is no special special duty of God of the day of God of the day of picking up the God So, the matzah So, the matzah is on the table. Because I see that it's a walk here and matzah is got to tell us what it is in this world. Not only I tell my friends this in this world, but the matzah tells us this in this world. Is the way the would be is right in this world. Actually, this happened during by the the matzah that the that the meal preceded. Preceded the meal. So, and and and we ate matzah and they ate matzah when? Before the meal, but anyway, before before the meal. He just he's not a shame of the heart. He's not a shame of the shame of the heart. That's why you introduced that the matzah should be recited. Yes? And because of that it's recited first, we have the opportunity to say to expose the matzah to the meal. And we then when we eat the matzah and matzah is the matzah which we consume is what kind of matzah is it? Shame of the shame of the heart. And that's what bothers me. I don't know how the meal works out. I don't know, but this is not important now. I understand so much. Is the the beginning of the meaning of the meaning of the meaning of the meaning of the meaning of the meaning of the is a proclamation that matzah that matzah is really a shame of the shame of the shame of the shame of the shame of the shame of the shame of the shame that now the the seder is different. It's not it is not a meal and then a meal. But, it is a meal and then a meal. The same thing now it is a good day. Plus a good day followed by a killer, correct? A good day followed by a killer. Why? Because why is a good day followed by a killer, why not a killer before a good day? Because the matzah must be shining very hard. When you go out having the matzah ready for 4 days, the matzah ready, matzah ready, I mean we have we have we cannot eat we eat the the matzah. So even I say to you what I mean to say is and this is the matzah. This is I I please I interpret what do I say? I the matzah This matzah is something to show you how. Matzah means you should try them when they actually eat eat the matzah and the matzah and the matzah before they are good days they missed what what did they miss? They missed the matzah and the matzah. So nowadays I'll be saying the mission the mission appears to say so. The matzah that you say are good days first and matzah next even though you don't have it black and white to say this is exactly what you should do. But but but the way we started the mission is I mean the impression here is that first the good day they say they say they say. They say they cannot mention, they say they cannot mention. So what happens they cannot mention? Means that you go on with the good day or or cannot mention because what kind of cannot mention? This is the problem. Anyway the matzah So this man buys so the matzah and the matzah were consumed after the Haggadah before the Haggadah. Before the Haggadah. And then when they when the Haggadah they started to say the Haggadah, we had no matzah, nor did they have Pesach. I mean to to to eat which the Haggadah should be at which we address itself to them. Yeah. But this But when the lachma anya when the matzah was was So, the sequence was changed. So, I So, what What what was the reason for changing? The reason was because matzah has got to be lechem she'einam d'vorim harei. The matzah must be exposed to sippur yetzias Mitzrayim. This is still exposed. In the middle the matzah cannot be exposed to sippur yetzias Mitzrayim unless unless I say the Haggadah first and the tfillin next. So, how do you So, you have to say that the matzah sippur So, that's how we start. We start with the bi'ur yotzei Mitzrayim Mitzrayim, which means it means this is the chiyuv sippur yetzias Mitzrayim, which is limited to the matzah. And since matzah has a separate keyum for matzah from lechem she'einam d'vorim harei, so we cannot eat and and postpone the Haggadah until after the meal, but you have to to say the Haggadah immediately. I mean, you cannot eat and and and and and postpone the Haggadah after until until every until he gets through with the meal, but he has got to eat immediately. He has got to Just just a minute. He cannot eat and since matzah with the lechem she'einam d'vorim harei means simply that the matzah has a is a source of sippur yetzias Mitzrayim. And when I say the Haggadah, the matzah should be on our shulchan in order the matzah should be called lechem she ain't b'dvoram ha'ari. Is in his mind of eyes, they didn't they they did not there was not faded, there was no they it was not they didn't consider it necessary that the matzah be a be a source of sippur yetziat Mitzrayim. So, since and there's no need for the matzah to save the misery of yetziat Mitzrayim. I mean, the Haggadah should tell the story of Mitzrayim. Yeah. However, l'af they really did it they changed their mind and they introduced first word to tell the achilah. First the Haggadah and then the achilah. Is matzah is sippur yetziat Mitzrayim is subject is exposed to sippur yetziat Mitzrayim? Because you have the matzah on our shulchan during the time you you see you say the Haggadah. So, this this act of exposing the matzah to sippur yetziat Mitzrayim after kiddush. And after kiddush the way they eat the matzah, after kiddush is the machal is achilah. The machal after kiddush, always kiddush leads to achilah. It does not feel like no sippur, it does not feel In case of Yom Tov and Sukkah, I don't have to tell the story of Sukkah. Is it in Pesach Pesach night, the same halacha applies to Pesach night as well. The kiddush must precede the seudah and the seudah follows immediately the kiddush. The kiddush. What is the idea? And that's exactly what what according to the Mordechai the Anshei Yerushalayim used to do Pesach night, they used to say kiddush and right after the kiddush they used to recite not recite, on the contrary, have the seudah. This is the way they did every every Yom Tov and every Shabbos. That's it. When l'af acharon, when next the kiddush, the seudah did not follow up the kiddush. But but but but the haggadah followed the kiddush. So, there was need for an explanation. Why? Why should this night be different from all nights? By by eating, by postponing the seudah until after the haggadah. Why? Why? Because the matzah is an instrument of sippur yetziat Mitzrayim. And if the seudah follows the kiddush, so the matzah has no chance to be an instrument of sippur yetziat Mitzrayim. Because the matzah is is eaten up before he gets to sippur yetziat Mitzrayim. The sippur yetziat Mitzrayim is at the end. Is it the end? So, so what is the reason? The sippur yetziat That that that's the reason that the matzah that the matzah that the haggadah is said the way we do it. Means immediately after the seudah, and the seudah comes next to the haggadah. Sippur yetziat Mitzrayim. This is exactly what what is in the Bavli in Yevamot. Before they started the Now, for instance, we make kiddush. To make kiddush should be kadosh. And they are chayim. The kiddush and seudah is is a is is are one chiyuv. It's one concept, one idea to be considered. The Rashba speaks about it in Maseches Pesachim. It's one eye. It's one idea. It's one concept. It's one duty. Kiddush and seudah shall be one. So, why separate the fine? Because Pesach the idea of kiddush and seudah collide with another idea. Which idea? For sippur yetziat Mitzrayim on the bottom of the matzah, lechem she'ein lo tza'ar on ha'aretz. So, you need the haggadah. You cannot eat immediately, but you need the haggadah for the matzah. So, I say that there is kiyum haggadah. So, I So, what do I do? I proclaim aloud that this matzah this matzah is a part of the Sipur Yetzias Mitzrayim and therefore we have got to start with the Haggadah immediately. Kol lachma anyo d'chola d'chol avdei d'avdei Mitzrayim It means it is d'chola d'chol avdei Mitzrayim means the world. Means that the matzah the matzah tells us the story of Yetzias Mitzrayim. O b'ilu yatzanu mimitzrayim the matzah tells us the story of Yetzias Mitzrayim. What is the story? The story is a story of the Exodus. Hence, let us continue. Hence, let us continue with the Haggadah with the entire the entire Haggadah. With the Haggadah beginning in the time of the promise of Hashem to bring them out of Mitzrayim into the This made this suit the the the in the reintroduce the introducing the matzah introducing the the matzah as the as the eek as the central mitzvah that the whole seder of the Sipur Yetzias Mitzrayim revolves about. That which the whole seder revolves this this singling out of the matzah that this is the main idea. And the matzah has got to be to be a part of the Sipur Yetzias Mitzrayim, an instrument of the Sipur Yetzias Mitzrayim. This you they used to this this idea was expressed in the b'ilu yatzanu mimitzrayim or the kol lachma anyo d'chola d'chol avdei It means that the mitzvah of matzah is it should be exposed on the table during the Sipur Yetzias Mitzrayim. Hence we postpone the seudah and we go on with the Haggadah. Th- This is the way that th- This is the the way that we see interprets the matzah as separate halacha. The Sipur Yetzias Mitzrayim is not the Pesach. We don't say Pesach sheini or maror sheini. The Sipur Yetzias Mitzrayim is not the maror. We don't say maror sheini or maror sheini. than more than more than more than more than more than more than more than more than more matter. And so you introduce the matter into the best to the to the seder immediately right after kiddush. Because if you postpone to introduce the matter right after kiddush, so they are locked as a kiddush of the same sukkah means as if the kiddush sukkah kiddush must follow by by sukkah I mean comes in you will tell me you will force us to say instead of that good I mean to engage now instead of the into the into the good day. In in in sukkah in in in sukkah. Because if you don't say a lot more than that. But you don't say we really have to say in the sukkah. You said kiddush. She had you know with the one with the one with the one with the one with a lot of kiddush this junker. Thank God I have some. All right. Next, what is next? Just just say just just say what next? Next is sukkah. Eating in sukkah does not mean you shouldn't walk away. It means that all of them are the same sukkah and the same kiddush is the one kiddush. His name is next is is sukkah. Fine. Next is sukkah. So I start sukkah. But this is not how we we don't start with sukkah. We are still about to start our work. So you got to explain to people. The people that guess in right. Then what what say that word why not get to the meal I mean I mean kiddush on the same sukkah. But as well as a possible also the same this I should the whole word as the kiddush is only where in the sukkah is consumed. If the sukkah is not consumed immediately there was no kiddush. Okay. So why why should we change? The answer is we change because you know that to have the matzah later as as uh exposed to Sefirah Yetzirah of Mitzrayim, because matzah is a key in matzah that we put in it. A key in Achilas Matzah or for Sefirah Yetzirah of Mitzrayim. And in order to save the role of the matzah as a source of Sefirah Yetzirah of Mitzrayim, I have to start with the Haggadah and not with the Seder after Kiddush. That's what we should say right away, after Kiddush. Halachah I know this is the matzah and this matzah is the source of Sefirah Yetzirah of Mitzrayim. This matzah is the is so to say the instrument of Sefirah Yetzirah of Mitzrayim. She tells you the whole story of Shibud and Geulah. Because the matzah is the symbol of Jewish freedom. And therefore we have a rule Halachah, we have a Kiddush with the Seder. In order to be able to observe the Sefirah Yetzirah of Mitzrayim through the Haggadah, namely to have the matzah on the table while the Haggadah will be recited. And Achilas in the Seder, which is so important for Kiddush, will be postponed. Really nearly must be postponed until after Haggadah. And this is the Halachah that the matzah is given out because of the matzah of this the role of the matzah as a as a Lechem Oni of Yom Ha'aretz, the Seder was changed. Namely that instead of Achilas in the Seder, Achilas to to to combine Kiddush with Seder, we we postpone the Seder until later. And we we recite our Haggadah while the matzah is exposed. You want to take it, take it. Not, I wouldn't care. I'm going to spend a sleepless night. But but but uh uh but as a matter of fact I knew of the problem this is. I knew of the theory and I I did not pay attention to it. Pay attention to it. Why I don't know. I didn't feel I don't know. I didn't feel that this theory is is genuine. I don't know. Then I came across the English Shorter. I was late. No. I was late. For 60 years I was teaching English. And I was I was writing it. See, says it. The English Shorter thing that I wrote in English Shorter you can't find it for I don't know. It's very cheap in the store. You know why? Because people don't know the value of it. It's excellent. It's excellent. He He when he comes to the Yomi Shorter in the middle of the Yomi Shorter in the middle of the Yomi Shorter and you mess up it's wonderful. You take it and say it to take a a golden good heart. And he says this is just a friendly advice. I have no share in it. In the publication I also say But the still I still I didn't like. I felt I felt Oh, yeah. I felt like that there is some element of masculism masculism. in the answer. So I felt it. So So I didn't pay attention. But then this is unbelievable impossible happened. I opened up the Mordecai the one I tried to say in the name of Rabbi Meir of Rothenburg. the other The Halacha answers all questions. And the and the the whole mind is good. But I can't get a Halacha that Matzah has a single a unique position. And I have to be introduced to my I imagine as I told you before it's not a case. I'm not pleased. Comedy. I'm not a comedian. But what did they mean by that? I invited guests on the seder. You know, I did the guests come around to dinner and all that. The seder didn't attend any any any schools and all this. I got to sessions in the temple about it. What do you know about it? We came. I told him it's a Yom Tov. Kiddush and then you know. The time of Kiddush came and then I said Kiddush. What I mean there are different sugars. And I got a headache. So he asked me why don't I have any Kiddush without the sugar? I told him Kiddush and sugar for you is one unit. What that You want anything? What do you mean Kiddush with anything sugar? Excuse me, I can't sugar not the other way around. So he said, "No, I can't differ. The guy is different. What are you showing?" I have to go about the doctor there with my daughter and all this. You see what the what the the the the The doctor what he said here.