Rebbe's Hagada #2 - Names, Freedom, Reclining, Afikomon, Hey Lachma Anya,- RC Dalfin

Good morning. I want to introduce our uh good friend here uh who what first name is say shalomkum to us. >> Hi shalom. Pleasure to be here with you. >> What's your name? Your >> Kabra. >> Abram Kabra. Thank you. From Milan, right? >> I'm from Italy and I'm a good Yeah. From Milan. Yeah. currently living in Paris and a good friend of Rabbi Brown Asher >> Asher. Okay. >> Spent the two years in together. >> Oh, beautiful. Okay. Good. So, we're learning the hagod of the rabbi and just going over some general ideas. I still want to talk a little bit about kdesh, which if you're using the the the Hebrew English hag that I'm using, it would be page nine, but it's it's the kdesh we're talking about. So in the kdesh and not only in kdish but throughout ding pes in the in kdesh how do we refer to to pes matz the festival of matzas why do we call it the festival of matzas because that's what the ta says ta calls it the festival of matzas Yet ask anyone anyone which y which yum is coming they're GOING TO TELL YOU pes they're not going to tell you so that's the question why so the has the explains it basically in his commentary and he actually brings from the kaducious ley from and this is what he says so the reb is just citing the it's it's called in the he says matzah it's called the festival of mas because that's what the titus says we call it pes why because hashem is praising is praising us hashem is praising us and he's saying that we did not delay as soon as we heard from hashem we should leave Egypt. It took us, you know, less than the 18 minutes and we got out. We left. So what what Hashem emphasizes in other words the kdesh and the dining is from the perspective of Hashem what what does God emphasize that these yeet are so special because they listened and they ran and they did what they had to and the result was that instead of having bread they didn't have the the time and because they listened to me that's why we have matzah So that's why it's called we on the other hand explains that as ever brings it here. We relate the praise of Hashem. What's the praise of Hashem? Pak. He skipped over the houses. He killed the Egyptians and he and he and and and he and and he saved us. Pes jumping over. So that's why we we call it PES and and Hashem calls it I just want you to know you know when you when you you saying this throughout Pes explain it to the to the people that you say to the table why there's these two different names. Okay. And again that's in the citing the reb also cites another say which gives another reason why it's called pes because the main theme of the evening is mikdash the b mikdash I'm saying the main not the main theme main theme is exile But what do we emphasize the carbon pes so THEREFORE WE CALL IT PES THE PASCAL SACRIFICE WAS CALLED CARBON pes so we call it pes that's another reason given why we call it pes we we don't call it and the sites as the reference for that okay now in the kdesh yes moa >> sir Sorry, just I'm sorry. Where are you in in the Rebag where >> I'm I'm I'm I'm on the page of Kdesh, right? You go to the Kdesh and below below below the Kdish the commentary. But but again, I'm I'm I'm jumping around. So, but that's that's what I I was explaining the the the words in Kdishag versus Pes. Now go two lines further down in so you remember so is called the festival of freedom and that's a third name a third name given to the yumpt right so we have matos pes And I believe there's a for the Reb which he explains all three names and its significance. I'm not going into that right now. I'm just giving you a reference and it's a worthwhile talk of the Reb which is already printed if you believe in the and it could even be in the back of the you have it translated in English. It's very worthwhile to to to learn. But right away when we talk about This this description of the holiday of the Yam whether it be Pesukus or is is very important. In other words, here's the HERE'S MY QUESTION. WHY do we have to say? We call it what's the addition of and I think that the this is not from the Reb this is my own thought that the in giving an additional description to each of the emphasizes the theme of the Yam. In other words, it's from God's perspective. We call it Pes from our perspective, but the the message is freedom. And that's why the whole the whole SA has to be conducted in a in a free way in an open way, in a very comfortable way. As I told you yesterday, if you have nice dishes, nice to put them on the table. So is a primary um focus that we we we seek to attain and I think that's a great springboard for you to discuss. Again, not to shle out the seder, but during the meal, you know, are we really free? Personally, am I really free from my issues and addictions and tyas and and you know and anger and ga and you know on and on and collectively and how do we gain freedom and what is freedom so it's a focus and and and you know if one doesn't feel free they have to sit more at the seder LONGER I'M SERIOUS THIS OTHER YOU HAVE TO ACCOMPLISH AT THE SEDER THAT WHEN YOU WALK AWAY from the seder you feel like a free man this this has nothing to do with just basic yiddish kite IS THE TIME OF FREEDOM ARE YOU A FREE MAN DO YOU FEEL FREE OR NOT AND IF YOU DON'T how you going to become free that's what you have to ask yourself and think about and work and work on as you go through the seder so therefore Manu isn't just another description. It's a a focus on what the the the the seder is all about. Okay. Now I want to talk about the four cups for a minute. The this also based it has to the Reb's comments and others. There are many reasons for the four cups. So just a few of the reasons just technically we should know one is because there's four terms used in the for for for gul right etc. So corresponding to I took you out. I brought you out. Corresponding for those four words which mean I liberated you. But the Tyra uses four different words. Therefore we have four cups of wine each corresponding to another word that means liberation. Okay that's one reason. The next reason is because there's something called four clippus, right? And we're breaking the four clippus. You have to break the shell, the husk, the the the the the strenuous matter that hold back. You got to break that four of them. So, it's four cups. Another reason is because the four empires that we had as opponents, right, the Babylonians, etc., etc., there's four classical ones. So, we have a one cup of wine per nation to destroy them, to get rid of them. They shouldn't block us. They shouldn't hurt us. And then there is the four cups associated with guula with the ultimate guula. So those are some of the classical reasons for the four cups of wine. And I said yesterday how important it is to to drink, you know, the four cups in its entirety and um to drink wine if you can and to and to prepare your, you know, your the proper type of cup for yourself, you know, depending on if you want to drink more wine or less wine, if you have, god forbid, diabetes or not. You you know what I'm saying? You have to really take a few minutes. I remember I was at once at a sed with someone and he drank very strong wine from that the springers you know there's a I don't know if he's still alive Rabbi Springer and he made real wine >> and someone drank that he became so confused and he he broke out with hives I think and his face turned red and and the seda was over for him he became ill and right in FRONT OF MY FACE RIGHT THERE. So you really have to, you know, balance and know exactly what you can take and what you can't take so that you, you know, sometimes people they they they drink the four cups and they eat quite a bit and and they're a total mess for the last part after benching, which by the way, we know from our that that was really the high part of the seder. It wasn't the beginning. the way he said hallel the tune that he used the motions that he made with his hands so so you know quietly and and you could see that the energy was it was coming in you know so so and many times myself included you know BY THAT TIME WE'RE EXHAUSTED WE'RE like half asleep WE JUST WANT TO GO INTO bed so you you really need to to to really pace yourself and I I strongly suggest Just you don't overeat, you know, eat a little bit so that you have real to to say the last part of the which is to be said together with with with a little louder with song. Hal is halal, you know. So, so I'm saying it begins with with the wine. The matzah you have the matzah you have no you can't do anything about the matzah, right? cuz the matzah matzah you're using or what I'm saying and then you got to eat a shir if if you want to do it right you know again if if someone has a health issue I'm not addressing that that you speak to your r you know but but the matzah the mara those things you know there's no there's no room to finagle it is what it is but on the wine you know you could choose how much alcohol how much less alcohol percentage and and things like that so I'm just put a little time into that knowing knowing and and this is true also for for for your wives and the women at the table and children you know um well children but you you train them okay so that's that now when we talk about reclining there too I I've seen you know uh a uh a lenencia and it really shouldn't be that way and it's sometimes hard. Now, what do I mean? Reclining is not on the right side. In fact, it's dangerous because there's the the esophagus, there's the the wind pipe, and if you recline on the right side, it can go into the wrong side. So, you got to recline on the left side and you recline on the left side and you have a cup of wine and you got to go like this, right? UH YOUR WHOLE WHITE SHIRT CAN BECOME FULL OF WINE. So you have, you know, you don't give up reclining because a saba is a saba. Now if if you're able to have a nice chair with with a with a, you know, with an armrest and you're able to, you know, THERE ARE WAYS OF DOING IT, but but most people don't have it. Have a regular chair. Put a pillow behind you and the pillow folds down. So I'm just saying that it should also be given some thought and and what I find is that we're so involved with so many other details we kind of sometimes forget about the reclining or you know it's it's it causes issues. So understand that Haba is is very important because Haba is shows the idea of and because we just said earlier that it's a time of the reclining is really an expression of of that. In other words, when you drink the wine Misha, you drink THE WINE EVERY SHABAS. WHEN DRINKING A CUP OF WINE, YOU DON'T SEE, RIGHT? UM, but when you have to lean, it's very clear you're doing something unusual. And that's also connects to one one of the four questions. Why do we recline tonight that the children ask? And once we're talking about that, the Reb writes in and he says it that he saw by his father-in-law or by the the by the rebar there was a yeet from Chicago Misha's hometown Chicago his name was Rabanu cats raakov cats yakov cats I believe came from Russia and his family came from kabad lineage but he was a very simple person and a very from person and a good person and he was a very he he was very successful. He was a and he gave a lot of sodaka to the feed tremendous and cats had I believe two children or so two or three children and one of them was the one who asked the four questions at the at the deb's table at the sedar. So we they notice that while he's asking the fed is also saying the four cautious along with him in a more silent voice. So this is true for us too. You could either do it that way or you could you know some people what they do is after the children ask the four kashas the fashas then everyone together says out loud manishana but everyone has to say the manishana so what's the message this is this is the custom this is the way the did it and this is the way the rebba writes it in the what is the lesson the greater lesson that the four questions man are four questions about in life. What's different this night? In other words, how am I different? This is what I was ask I was telling you before about you have to ask yourself what what's THIS NIGHT DIFFERENT? IT'S NIGHT. IT'S DIFFERENT. That's not the question. Uh that seems to be the question. The question is MUCH DEEPER. HOW AM I DIFFERENT TONIGHT? HOW AM I DIFFERENT TONIGHT? BECAUSE IT'S PES. So again, WHEN YOU SAY THE QUESTIONS, YOU SAY THE CAUTIOUS. YOU'RE NOT YOU'RE NOT, you know, pontificating now and philosophizing, but it it it does it's important to know that THE FEAR THE FOUR QUESTIONS AREN'T CHILDREN'S QUESTIONS. WE WANT TO INTEREST THE CHILDREN, which of course we said yesterday, that's the whole point of tell your children. And by the way, um that's also important. My father and mother of blessed memory would always remind me how I was born in January and then you know in Tavis and the and they had me at the seder. I was a little baby three three months, four months and and they spoke to me and they said, you know, they call by my name. They called me says, "KAIM KAIM, ASK THE QUESTIONS." Have a little baby. And how do you ask the questions? YOU START SAYING THE QUESTIONS. SO THE BABY IS SAYING the questions because the minute is that that an infant, the youngest should say the questions. Some people have you know many children and grandchildren and and so they uh have everyone ask now yesterday moa were asking about the flow of the seder I I've seen here is where you have a blockage a blockage if you ask 10 KIDS ASKING THE FOUR QUESTIONS THAT'S GOING TO take probably 15 20 minutes so again here you the the answer is you have to know kind of pace the whole seder and um it's it's an issue it's an issue because you want the children to be involved every child every parent wants every child to show what they learned through and yes and all of that boys and girls not just boys but girls too so it takes time you know there's again it the must it be that way? It doesn't must be that way, but that's that's the meaning you throw. That's the way it's done. So, just you know, you know, try to do it as as as best as you can. But you have you do have to plan for it. If you have can all your grandchildren at the table, it's going to take a while. So, that's a little bit about uh the four questions the man. Okay, I want to go further now. and talk about the breaking of the aim. Y mentioned yesterday that the Alemon is the right. What does the word af? So one meaning is a au that the word aik you divide into two words. Aiku man take out mana. We got the mana from Hashem. We got food from Hashem. Right? We believed in Hashem and Hashem gave us food. take out that mana that you that you that we Jews merited getting from Hashem because of of OUR BELIEF. SO HE GAVE US FOOD. So what we're saying to ourself KIND OF TAKE OUT YOUR FAITH. BRING OUT YOUR FAITH. BRING OUT YOUR FAITH IN HASHEM. That's one meaning. Some say that the word actually is from the Greek language. It it's actually from the the Greek the Greek language aim means like a dessert. So that's another explanation. Now talking about the Afion talking about the Afikon there's there's um the story it's brought in the Reb with the Rebad meaning is to break the into five parts. First of all, when you break the AI, the large one, the large of the two pieces is for the afan. Okay? That means when you break it, you shouldn't break it equal. You should break in a way that one is a larger part than the other one. Then you take that larger part and you break it into five pieces. And then you put it into a napkin and you put it you you put it away. Um, and you all know that the kabad custom is not to steal the although you know you know some people you know the kids just are into that but the the the kabad is not to steal the and uh I trained my children from their youth that you know in the beginning was a little hard but as they got a little older they they knew that you know uh you could take the claim and I'm not you're not you know if you don't give it back I'm going into my bag and I'm taking a piece of matzah and eating the fa you know this is not our minute but I I want to make it very clear that does technically steal the and it has a source you know take the butad we don't we don't do that so now once the rashab broke the a claim piece of into six parts and he put away one of the six piece because it's only supposed to be broken into five parts. Why? There something known as the five of five aspects of stringency of judgment and we seek to sweeten to correct the judgment. So there shouldn't be judgment in our lives. So the Rasha was so careful that when there was a a a piece by mistake that broke m making it not five but making it six, he he put that aside. Okay. So again, you know, try to be meticulous if you're following this meaning of kabad to to break it only into five parts. Um uh is do in in in your in Boston in the do they uh break that claimment into five parts or not? >> I don't hear you. >> I'm sorry. >> Not that I'm aware of but I didn't look at it specifically. I don't remember seeing that in the minog. >> Yeah. I I I don't think so. I think it's a very, you know, it's a thing that just Kabad does as far as I know. Uh, so again, if if you're following that, that's that's the custom. Okay. So now I'm going to So this is an Aramaic. This is in the commentary of the Reban. It's brought from this notes of the Reb. But why is it in Aramaic? This was written at a time the Babylonians the common language was Aramaic and therefore when you're amongst Yes Ma sorry a quick question in the Hagada that I have this one it's all Hebrew there's the text of the Hagada on the top the next section below is this is makurot and then the then below that it is tame a hagada which is the reb's commentary Is it it's >> I don't know. Read read to read to me and I'll tell you. Let's say you you have a you have that page. >> Yeah. >> Read read something from the bottom and I'll tell you if it's from the Reb from the bottom. Tell me how God says. >> Yeah. Yeah, hold on. Um, yeah, go ahead. Continue reading the draft. >> I have the same book. It should be done. >> Yeah. >> Israel. >> Mhm. I don't know. Um because I'm looking over here. Okay. But so so you say >> mind just to hold this up. I I just I'm asking because I want to know >> right >> the but but he says he he knows if if that's Yeah. >> Okay. So >> I have the same book. The Tamil I have the same book. The Tamil is the commentary of the >> Reb is the Reb. Okay. Okay. >> Okay. Now, so is written in in Arab in Aramaic because it was written on time the Babylonians. That was the language and we don't want them to think that we are going to No, I'm sorry. And and and uh if you want someone to come to your seder, you got to talk their language. You talk Hebrew or English uh they don't know what you're talking about. So was it it's which is this bread of affliction that we ate in Egypt etc. It's said in in that language for them to understand yet the next part is because right is Hebrew is Hebrew. Why is that? Because if they would if the Babylonians would hear the those words in Arab in Aramaic, they would understand. They would say, "Oh, you're trying to get out and you they would make us trouble." And that's why that that part is said in that language. That's the technical reason. But there's um the reason that what is discussed more the whole concept of of the matzah the this bread of affliction this bread right right it's not a nice but it's a a pretzel it's like a thin thing you know piece of matzah although it cost it's so IT'S SO MUCH MORE EXPENSIVE TODAY than than a kala can you imagine a matzah you know cost seven, eight bucks, whatever they charge you. Anyway, the idea is that the affliction, the anut, the poverty, the brokenheartedness, the shattered heart, that's what we ate. In other words, that's the focus. WE WE WE GET OUT OF mitim when we we come from a place of humility, which is ana poverty, you know. difficulties. In other words, to use the difficulties as a springboard to get out, right? Not only I don't want to be in that situation, but I I went through the hardship. I know the hardship. I feel the hardship. He talked to someone just say again because my met my father just you know person who lived through you know you know the holocaust uh Stalin you know and and now you guys and may living through it you know it's not a joke so when you live through something it's a whole different experience it's not something you can communicate in words I mean we use words but it's in the bones it's in your blood system your blood vessels you It's it's in your bloodstream. This bread of affliction, this matzah is is analogous to the Babylonians. In other words, in in the sense of that we're slaves. WE WERE SLAVES to them. We were captured Egyptians, Babylonians. We And it's from there that we we vacate, we escape, we leave, and we transform. So that's that's another idea why why the the the beginning of the saga mag right you all look right where does maggot begin right here it doesn't begin before it begins right here is when tell the story where does the telling of the story begin right here by ha Okay, we're going to stop here and continue tomorrow. Mim have a great day. Byebye. >> Not tomorrow. Tomorrow 30, tomorrow Friday. >> OKAY. MONDAY. SHABAS EVERYONE. Take care.