The Haggadah (2) - It’s Time To Tell A New Story

Today's limud is Haggadah shel Pesach. And we are Siyata Dishmaya already holding at the second shiur of the Haggadah shel Pesach. So, one of the most frequently asked questions related to the Haggadah is who wrote the Haggadah? Or, in other words, what is the history of the Haggadah? The truth is, the word Haggadah appears in the Gemara in Eruvin 11a. The Gemara says, "Amar Rav Seema bar Rav Ashi, matzah lifnei kol echad va'echad." When a family sits together at the leil haSeder, every person should have matzah in front of him. "Maror lifnei kol echad va'echad." Every person should have maror in front of him. "V'charoses lifnei kol echad va'echad." Every person should have charoses in front of him. However, "V'ein okrin es ha'shulchan." This old minag that once upon a time in the middle of the Seder, they would remove the table, bring the table back. That was something that was done "Ela lifnei misha omer Haggadah." Only in front of the person that was reciting the Haggadah. In fact, there's another Gemara, the Gemara in Eruvin 11b, daf kuf tes zayin amud bet. "Amar Mareimar." Mareimar said, "She'iltinuhu Ravanan d'vei Rav Yosef." I asked the Ravanan that were at the Seder of Rav Yosef, "Man amar Haggadah d'vei Rav Yosef?" Who recited the Haggadah in the house of Rav Yosef? "Amru." And they told me, "Rav Yosef." It was Rav Yosef himself. Then I said, "Man amar Haggadah d'vei Rav Sheishes?" Who was it that recited the Haggadah d'vei Rav Sheishes? "Amru Rav Sheishes." And they said it was Rav Sheishes. So, we have Meforshei Gemaras. We would expect to find them in Perek Eruvin 11b that already show that there was an idea called the Haggadah in the times of the Amoraim. But the question is, again, who wrote the Haggadah, and when exactly did the Haggadah surface? It's not in the Sukkot Torah. It is in the Gemara, so it's somewhere between then and then. The question, however, is when. If you look at the Haggadah itself, there are many components of it that are Mishnayos. Mishnayos in Perek Arvei Pesachim. In fact, Perek Arvei Pesachim is one of the more gishmak and one of the more lomdishe prakim in Shas. But if you're able to see through all the raid bites and all the sugyas and all the hashtags, you have a series of Mishnayos, and those Mishnayos very much are a very, very short description of the Haggadah. The Mah Nishtanah is mentioned in the Mishnayos in Perek Arvei Pesachim. Rabban Gamliel omer, kol she lo amar shloshah devarim halalu is mentioned in those Mishnayos. Behold David Archayev is mentioned in those Mishnayos. The Daled Kosos are mentioned in those Mishnayos. So, for sure, a lot of the skeleton of what is the Haggadah today comes from Mishnayos. The drashos that are scattered throughout the Haggadah are sourced in the Mechilta and in the Sifrei. The Gemara in Arvei Pesachim daf kuf tes zayin amud aleph mentions a machlokes Rabin and Shmuel whether you're supposed to start the Haggadah with Avadim Hayinu le Pharoah be Mitzrayim or whether you're supposed to start the Haggadah talking about Terach avi Avram. We do both. But again, machlokes Rabin and Shmuel. So, you see already that a big chelek of the nusach of the Haggadah goes back a very, very, very long time. But the question still remains. The Haggadah the way we have it right now, where does that come from? So, really, the Haggadahs seem to have surfaced in the times of the Gaonim. As a matter of fact, if you go back and you look at the oldest Haggadahs known to man, there seem to have been two distinct Nusachs. There was the Nusach of Rav Amram Gaon, and there was the Nusach of Rav Saadia Gaon. Both of these, again, were based on the Mishnayos in Eruvin Pesachim and then the Mechiltos and the Sifris and some of the additions that the Gemara mentions in Perek Eruvin Pesachim. But at the end of the day, the way they were l'maaseh formulated was there was the Rav Amram Gaon Nusach, and then there was the Rav Saadia Gaon Nusach. The Nusach that we use today is the Rav Amram Gaon Nusach, and it's based on the fact that the Machzor Vitry, who was one of the Talmidim of Rashi, brings that he was Mekabel from his Rebbe Rashi that that's the Nusach that you're supposed to say, and it's for that reason Rub der Rub of Klal Yisrael, when they sit down at the Leil HaSeder and they recite the Haggadah, the Haggadah that they're reciting is the Nusach of the Haggadah that we have been Mekabel later from one of the Gaonim, I think 9th, 8th century, Rav Amram Gaon specifically, and it's rooted again in Mishnayos and Braysos and Gemaros. It's almost as if Rav Amram Gaon himself didn't write the Haggadah, but he compiled different Mishnayos, Braysos, and Gemaros and created the Haggadah the way we have it today. Now, if you want to go through this a little bit more academically, you can literally go through the Haggadah from the beginning, from Kadesh Urchatz all the way through Chad Gadya, and try to figure out who wrote this and who wrote that. The truth is that a lot of the Haggadah the way we have it today is for sure post Rav Amram Gaon. It's post the Machzor Vitry in the name Rashi. It's post some of the other Haggadahs that we have from the Rishonim. We have Haggadah from the Rambam. We have Haggadah from the Ritvah. It's for sure post that. For example, Chad Gadya, that's something that even in the Rishonim, nobody ever saw. So, that's a a later piyut that nobody knows who wrote. Adder who, we don't know who wrote. In fact, all the piyutim that are recited at the very end of the Haggadah, we're not sure who wrote. What's interesting is is the opening verse of the Haggadah, which is Halachma Anya, even that we're not 100% sure where it came from. So, again, the Haggadah is rooted in Mishnayos, Mechiltos, Sifres, and Gemoras. It was something that was compiled already by the Gaonim. So, it goes back a very, very, very, very long time. But even after all the eon, and you could do all the academic research you would like to do, there's still going to be some sort of eons. There's still going to be some question marks. There's certain aspects that are so much a part of the conscience of the Jew, but at the same time, exactly where it came from, that remains up until this day as somewhat of a mystery. Now, what's interesting, when you think of the Haggadah in the purest sense, so you think of the way that we're mekayem the mitzvah of Sipur Yetzias Mitzrayim. So, one of the mitzvahs that the Yidden were told they would have to observe on that night, the night of Tes Vav Nissan, was the mitzvah of Sipur Yetzias Mitzrayim. And the Haggadah tells the story of Yetzias Mitzrayim. So, there's a mitzvah to daven, you open a siddur, you daven. There's a mitzvah to tell the story of Yetzias Mitzrayim, you open a Haggadah. You tell the story of Yetzias Mitzrayim. But the truth is the Haggadah is much more than that, because the Haggadah starts with Kiddush, and it talks about Urchatz, and Karpas, and Yachatz. All of the above have nothing to do directly with Sipur Yetzias Mitzrayim. You have Rochtza, and Motzi Matzah, and Maror, and Korech, and Shulchan Orech, right? What is the steak you're going to eat at your meal have to do with Sipur Yetzias mitzrayim, nothing direct, right? So, the haggadah, even though from a technical sense you would think is the way that we're mekayem the mitzvah of sippur yetzias mitzrayim, over me lo macharem, the way we are mekayem magid, which is one of the things we're going to get to all this, that we do at the leil seder, but really it became synonymous with the handbook. You come to the seder, you bring your vice kittel, you bring your haggadah, you open your haggadah, you know exactly what to do, when to do it, and really it's very much the roadmap of exactly how the Yid is supposed to conduct the seder. Now, as it relates to this shiur, we're going through the haggadah shel Pesach the way we have it now. So, even though the primary focus of the shiur is going to be the mitzvah of sippur yetzias mitzrayim, because let's be honest, that is in many ways the primary focus of the haggadah, but the haggadah starts with kiddush and it makes its way through Chad Gadya, be'ezras Hashem, I think the right way to go through the haggadah is the way all the meforshim commented on the haggadah throughout the generations, and that is by writing a peirush and going through the haggadah literally from beginning to end. But at the same time, we have to remember that the primary focus of the haggadah is being mekayem the mitzvah of sippur yetzias mitzrayim. So, I think as it relates to this shiur, and this will be, be'ezras Hashem, the last introductory shiur, the next shiur we're going to dive in already, I think it's kedai to give a little bit of an introduction to the mitzvah of sippur yetzias mitzrayim. I'm also a little bit on shpilkes, I also want to jump in a little bit, but I think it's kedai. I think to talk a little bit about sippur yetzias mitzrayim, I think it's going to give us a better understanding of the mitzvah of the leil seder, a the mitzvah that really is what the haggadah shel Pesach is all about, and I think that this hakdamah will give a lot of clarity in terms of understanding everything that we do at the leil seder. So, again, be'ezras Hashem, a little bit of an introduction to the mitzvah of sippur yetzias Mitzrayim. So, there's a mitzvah in the Torah for a Yid to mention yetzias Mitzrayim every single day of his life. It's one of the many mitzvahs that we referenced in the first year that the Torah told Moshe to tell the Bnei Yisrael they're going to have to do so that they'll never forget the message of yetzias Mitzrayim. So, every single day a Yid has an obligation to mention yetzias Mitzrayim. When do we do that? We do it when we say Krias Shema. We do it b'mayim b'ahavah. The third parsha of Krias Shema is the parsha of tzitzis. And the parsha of tzitzis ends with one verse that talks about yetzias Mitzrayim. And when we utter that one verse, we fulfill a mitzvah as a d'oraisa. And the mitzvah is remembering yetzias Mitzrayim. Stating that, the Rambam in his sefer hamitzvos, when the Rambam went and he categorized the 613 mitzvahs, the Rambam omitted the mitzvah of remembering yetzias Mitzrayim. And all the meforshei Rambam, all the nosekei kelim wonder out loud, why is it that the Rambam, when he came up with his top 613, he omitted the mitzvah of remembering yetzias Mitzrayim? Now, the Rambam didn't omit it because the Rambam felt there's no mitzvah to remember yetzias Mitzrayim every day. It's a pasuk in the Torah "Lo sishkacheha yom tzeischa me'eretz Mitzrayim kol yemei chayecha." And the Rambam in his Yad Chazaka says meforesh mitzvah assei min haTorah to mention yetzias Mitzrayim. So, the Rambam held there was a mitzvah, but for some reason, the Rambam felt that it doesn't count as one of the taryag mitzvahs. It doesn't count as the 613. By the way, just a little bit of a disclaimer, big misnomer is that whatever's in the 613 mitzvahs is a mitzvah. Whatever's not in the 613 mitzvahs is not a mitzvah. That's a terrible mistake. There are many mitzvahs that are not mentioned in the 613 mitzvahs that are very, very much Mitzvahs. But the point is the Rambam doesn't mention the Mitzvah to remember Yitziat Mitzrayim every single day as one of his tiag Mitzvahs and the question is why. Some base medrash it said over in the name of Rav Chaim Brisker that Rav Chaim said with a little bit of an introduction that is we say in the Haggadah shel Pesach Amar Rav Elazar ben Azarya, Rav Elazar ben Azarya said "Harei ani keben shivim shana. I'm approximately 70 years old velo zachisi shetehei omer Yitziat Mitzrayim baleilos ach implementing what I always wanted to implement and that is that we should mention Yitziat Mitzrayim by night until ben Zoma said the following drasha. What was the drasha? It says "Lema'an tizkor et yom tzeischa me'eretz Mitzrayim kol yemei chayecha." "Yemei chayecha" said ben Zoma is "hayom." "Kol yemei chayecha" is "haleilos." So said Rav Elazar ben Azarya that when ben Zoma made that drasha finally I had a makor and I was successful in being able to implement what I always wanted and that is we should mention Yitziat Mitzrayim not only by day but we should mention it at night as well. "Chachamim omerim" why did the Chachamim disagree? Meaning it seems like they maybe could have known this drasha but chose not to. It's because they "Tait shemecha yacha el mazeh. Kol yemei chayecha is lo lemei yemos haMashiach." They said that the word "kol yemei chayecha" is not coming to be marbeh leilos but rather "kol yemei chayecha" is coming to be marbeh yemos haMashiach. In other words there's a machlokes Rav Elazar ben Azarya {slash} ben Zoma and the Chachamim whether there's a Mitzvah to mention Yitziat Mitzrayim balailo or not. Rav Elazar ben Azarya and ben Zoma held that it says "Lema'an tizkor et yom tzeischa me'eretz Mitzrayim kol yemei chayecha." The word "kol" is the rabbos. What's it coming to be marbeh? "Haleilos." The Chachamim were cholek because the Chachamim held that it's true it says "kol yemei chayecha" and it's true the word "kol" is the rabbos but it's not coming to be marbeh leilos. You want to know what it's coming to be Marba? It's coming to be Marba you might say she act. But I'm a whether or not you supposed to mention you see me trying by Lila or whether you not supposed to mention you see me trying by Lila. Truth is the flip side of the same coin. The first whether we going to mention you see me trying be my summer share. If it's so it's not be my summer share. If however it's not my summer share then it is my summer share. In other words to my son over here had a tight call you make a Yahoo. Not coming in is are we Marba the midst of say you see me trying I feel by Lila or are we Marba that it's going to be true even be my summer share. The in his past kings like Rubble over been a liar and and been a liar. Not like the Rubble over been a liar to mention you see me trying and you have a liar to mention it by day and you have a liar to mention it by night as well. If that's the case that it comes out that when it's going to come there's going to be no midst anymore to mention you see me trying. So said the Rubble over been a liar to say me trying he wrote he gave certain guidelines what makes the cut as being one of the midst and what doesn't make the cut cuz again there are midst that don't make the cut. So how do you know what makes the cut? And one of the one of the that the Rubble over been a liar was that any midst that's not going to be my summer share is not one of the midst. So said the Rubble over been a liar half of the Rubble over been a liar the Rubble over been a liar like Rubble over been a liar and been a liar. That call you make a Yahoo is a liar. If that's the case he's not Marba like the Rubble over been a liar come the midst of say you see me trying that midst of this is going to be it's not going to be true be my summer share. It's not going to be true be my summer share. The Rubble over been a liar who says that I only count the midst that's going to be true be my summer share. He wasn't mine it as one of the midst. Born Stein in his classic must have a liar. Zois l'Yakov, he brings this piece from Reb Chaim Brisker. And Reb Shmuel Yankev says that l'fi Reb Chaim, there's a very interesting observation that needs to be made. Because although the Rambam is not moyneh the mitzvah of z'chiras yetzias Mitzrayim in his Sefer Hamitzvos, the Rambam is moyneh the mitzvah of sippur yetzias Mitzrayim in his Sefer Hamitzvos. In other words, there's a chiyuv every single day to remember yetzias Mitzrayim. There's a bazundere chiyuv b'leil Pesach to remember yetzias Mitzrayim. The general mitzvah is what we know as the mitzvah of z'chiras yetzias Mitzrayim. The mitzvah that's nogeia by the leil haseder, the leil Pesach, what we know as the mitzvah of sippur yetzias Mitzrayim. The Rambam is not moyneh z'chiras yetzias Mitzrayim as one of the taryag mitzvos. But a mitzvah kuf nun zayin, b'mispar shel haRambam, the Rambam says is a mitzvah of sippur yetzias Mitzrayim. Now, if the Rambam counts sippur yetzias Mitzrayim as one of the taryag mitzvos in the cheshbon of Reb Chaim, that means that even when Mashiach's going to come, we're still going to have a mitzvah of sippur yetzias Mitzrayim. And the question then is, why is not the mitzvah of z'chiras yetzias Mitzrayim that we're not going to have when Mashiach's going to come? Whereas the mitzvah of sippur yetzias Mitzrayim, that is something that we very much are going to have. So the truth is, in order to properly appreciate the question and to try to come up with a little bit of a mahalach, we have to really take a step backwards, and we have to understand a little bit better what's the difference between the mitzvah of z'chiras yetzias Mitzrayim and the mitzvah of sippur yetzias Mitzrayim. In the Sefer Imrei Brocha, who was one of the talmidim of the Brisker Rav, k'yadua in the olam Yeshivas. He writes on his first comment on the Haggadah. It's on page I'm off. He said, "I heard from my Rebbe Hagayid the Brisk Shlita, the Brisker Rav, who said that his father, Reb Chaim, at every single seder, at the beginning of the seder, he would sit down and he would repeat the same dvar Torah. He would tell the chevra, 'What's the difference between the mitzvah of skiras yitzias Mitzrayim and the mitzvah of sippur yitzias Mitzrayim?' This question, every single day there's a chiyuv l'hantiskes yitzias Mitzrayim kol y'mei chayacha. So, in what way is the leil seder special? In what way is it different?" And Reb Chaim used to say there's three chilukim. He said, "Number one, every single night, every single morning, there's a mitzvah to mention yitzias Mitzrayim. But by the leil seder, you have to do it derech shailah u'tshuvah." The pasuk says, "V'hayah ki yishalcha bincha machar, v'higadeta l'vincha bayom hahu." That's why the surah of the seder is the child says, "Mah nishtanah?" And the teretz is, right? It's done in that seder based on the mishnayos in Avos based on the halacha. It has to be done b'derech shailah u'tshuvah. And Reb Chaim said that's something that's true for the mitzvah of sippur yitzias Mitzrayim. That's unique for this night. This is not something that's true for the mitzvah of skiras yitzias Mitzrayim. The second chiluk Reb Chaim said was there's a halacha, it's a mishna in Avos that when you m'kayem the mitzvah of sippur yitzias Mitzrayim, you have to be mascho b'ginus and you have to be m'sayen b'shvach. We mentioned a moment ago Machlokes Rav and Shmuel what exactly it means to be mascho b'ginus. But that, said Reb Chaim, is true for the mitzvah of sippur yitzias Mitzrayim. That's not true for the mitzvah of skiras yitzias Mitzrayim. So, said Reb Chaim, that's the second chiluk between what's different with the mitzvah that we do at the leil seder versus what we do the whole year. And the third chiluk Reb Chaim said was is that the mishna says Rebbi Gamliel omer, "Kol sh'lo amar shloshah d'varim elah what's the point of Pesach was saying that in order to fulfill the mitzvah of you have to explain why it is that we eat the carbon Pesach why it is that we eat matzah and why it is that we eat maror to be the mitzvah discourse of for that you don't have to measure said the brisker to say over by his sayder every single year that there's three between the mitzvah of versus the mitzvah of number one CP has to be number two you have to be number three so in the brisker they bring so he was very very in this and he said that he thinks there's other things as well that you find you have to do in order to fulfill the mitzvah of that's not included in the discourse of mitzrayim call you may call you may specifically you don't have to do that you don't have that feeling when you say every day but at the sayder you have to literally make the story of mitzrayim and mitzrayim so real that it's literally at your mitzrayim and that's an Indian said that you find by that you don't find by like a real brisker he asked it as a and he said there's three minutes I have a fourth and if you go through it in the there's a fifth and a sixth again we're getting a little ahead of ourselves but the bottom line is, really in short, the mitzvah of zechiras Yetzias Mitzrayim is the short version of just giving a shout-out and some mention of Yetzias Mitzrayim versus sippur Yetzias Mitzrayim. That's the longer version that comes with all the ancillaries, all the bells and whistles. We have to do it in a more proper way. So, the two mitzvahs are not mamash the same mitzvah. So, this idea that the mitzvah of zechiras Yetzias Mitzrayim shita d'Rabi Amram is is not noheg l'moshiach. First is the mitzvah of sippur Yetzias Mitzrayim. That's something that is noheg l'moshiach. In and of itself, there's makom l'challek. It's not the same mitzvah. Right, one is just a fleeting mention that you do every single day of the year. Okay, that's not something you're going to have to do b'yemos ha'moshiach as opposed to as opposed to the mitzvah of sippur Yetzias Mitzrayim, which is the more engaged version, where you're really telling the story on that one night of the one week of the year in the most intense imaginable way. That's a mitzvah that would be noheg af ilu l'moshiach. But, Rabi Shimon bar Yochai said it's not really a satisfactory explanation for the shita d'Rabi Amram, meaning the chelek between the two mitzvahs that Rabi Chaim already laid out very, very clearly. But, it's still a little bit unclear. And the reason is cuz if you take a look at the Gemara in the end of the first perek in Maseches Brachos, commenting on that mishnah of Rabi Elazar ben Azarya that we mention in the Haggadah shel Pesach, the Gemara says, "Tanya, Amar Rabi Elazar ben Azarya v'chachamim." Ben Zoma who held that "Kol yemai chayechu l'rabos halleilos." And the chachamim who held that it's l'chiyuv l'moshiach. So, the Torah gives us some backdoor access to exactly what their shita d'Rabi Amram was. So, Ben Zoma told the chachamim, "V'chi maskirin Yetzias Mitzrayim l'moshiach?" Why would we mention Yetzias Mitzrayim l'moshiach? "V'al lo k'neged d'naviyim amar 'Hinei yamim ba'im um Hashem v'hayah kol yom k'yom ha'chag ha'zeh l'yom ha'aretz Mitzrayim." the hidden when they're going to sit down and they're going to talk about miracles and not going to talk about the miracles of Israel. Rather, what they're going to say is he said that there's going to be a day that's going to come when the miracles that are going to happen when the world is going to witness things that are going to dwarf the miracles of and when you didn't come together to talk about the needs of the place of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the He didn't mean that you're not going to talk about it at all. He meant it's going to be tough. The stories that you're going to tell are going to be the stories of the miracles that are going to happen in the future, but at the same time there's still going to be a shout-out this in your end of itself is not necessarily a checkmate right now that we're not going to talk about the miracles in the end of days, but it's that the time of and that the reason why there's no is because the most of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book of the book Yirmiyahu, well, if that's the case, m'aleh the mitzvah of s'chiras yetzias Mitzrayim and m'aleh the mitzvah of sippur yetzias Mitzrayim. So, Shmuel Yankiv said it over in his floor. And I think this is so critical in terms of understanding the leil ha'seder. Sometimes you hear it's about Torah, it's about Torah, and sometimes it's foundational. Seder of Shmuel Yankiv. If you take a look at the Rambam in the Sefer Ha'Mitzvos, when the Rambam mentions the mitzvah of sippur yetzias Mitzrayim. Again, the Rambam doesn't mention s'chiras yetzias Mitzrayim, he mentions sippur. The more that a person talks about the miracles that Hakadosh Baruch Hu performed, and the more a person talks about the tzaros that we had, and the more a person talks about the tzaros that we had, the maser u'bigzerah, the more a person talks about that part of it as well. V'eich l'vacha Hashem l'kama seinu me'hem. U'v'hoidah Yisrael yisborach al ma she'g'malanu me'chasdov, yehi yosef tov. Let's do this a little more carefully. The more a person talks about the nissim that Hakadosh Baruch Hu performed for us, and the more a person talks about the tzaros that the Mitzrim gave us, and the more a person gives hodah to Hakadosh Baruch Hu, u'v'hoidah Yisrael yisborach al ma she'g'malanu me'chasdov, yehi yosef tov, it's going to be g'valdige. Where did the Rambam get this from, that the more you talk about yetzias Mitzrayim, the better it is? Kol ha'marbeh l'saper b'yetzias Mitzrayim, harei zeh meshubach. Says the Rambam, what does it mean to be marbeh l'saper b'yetzias Mitzrayim? Talk about the miracles Hakadosh Baruch Hu performed. Talk about the tzaros that Paroh gave us, and give more and more and more hodah to Hakadosh Baruch Hu. Thank you, Hashem, over and over and over again for the fact that Hakadosh Hashem Hu took us out of Mitzrayim. If you take a look at the Chinuch, it's a mitzvah chof alef. When the Chinuch brings the mitzvah of sippur yetzias Mitzrayim, says the Chinuch, "Lesaper b'inyan yetzias Mitzrayim b'leil chamisha asar b'Nissan kol echad l'fi tzarcho v'shainu ul'hallel ul'shabei'ach Hashem Yisbarach al kol hanisim she'asoh lanu Hashem." The mitzvah of sippur yetzias Mitzrayim is made up of two components, or dare we say, "tzvei dinim." There's one mitzvah to talk about the miracles that Hashem Baruch Hu performed. There's another mitzvah to give hodah, to thank Hashem for all the miracles that Hashem Baruch Hu performed. Said Reb Shmuel Yankev, "The mitzvah of skiras yetzias Mitzrayim, that mitzvah is singular. Mention yetzias Mitzrayim. Doesn't say anything about giving hodah to Hashem Baruch Hu. It's mention yetzias Mitzrayim. Why would there be a mitzvah to mention yetzias Mitzrayim? It's because what we talked about in the first year. It's because our whole emunah, our whole our faith, everything is predicated on the miracles of yetzias Mitzrayim. It's so critical and so integral that every single day a Yid has to mention yetzias Mitzrayim." Stating that, stating that, Ben Zoma and Reb Elazar ben Azaryah held that once Mashiach's going to come, that mitzvah is no longer going to be applicable. You know why? Because then we're going to have miracles that are going to dwarf the miracles of yetzias Mitzrayim. So why do I have to get my emunah from number one miracles that were not on the same level? Number two, miracles that happened 3,338 years ago. The world's going to wake up and there's miracles that are going to be so much greater, so much more powerful, so much more impressive. There's no point. So instead of talking about miracles that I heard from my father, heard from his father, "L'fi emro chaya Hashem." Rather, what we're going to talk about is the new miracles, "Kim chaya Hashem asher heila, v'asher hevi asher hevi sippur yetzias Mitzrayim." "U'mkol ha'otzos asher nidachtim sham." But that's only as relates to the mitzvah of skiras yetzias Mitzrayim. But the mitzvah of sippur yetzias Mitzrayim has a second din. In addition to Sipur Yitzchriyas Mitzrayim being Shchirus Yitzchriyas Mitzrayim, will be next level with Derek Shavuos and master of Yitzchriyas Mitzrayim and Rabbi Gamliel and Rabbi Meir and Rabbi Shimon but in addition to that there's another component like the Rambam says in Mitzvah 21 and that is there's an Indian a person also has a La'halel U'l'shabei'ach Hashem Yisborach Al Kol Hanisim She'asah Im Anusham. That's included in the Mitzvah to say Rabbi Shmuel Ha'Yid it's mitzad that. It's mitzad the second in. Mitzad the Hakoras Hatov for the fact that Hakadosh Baruch Hu performed those miracles. What? Just because you're going to have greater miracles that are going to happen in the end of days that means you have to be makir tov for what happened in the past? Somebody does you a small favor and then he does you a big favor so you only say thank you for the big favor? You don't say thank you for the small favor? That's a kafri tov. So the mitzvah of Sipur Yitzchriyas Mitzrayim said Rabbi Shmuel Ha'Yid which has a singular purpose it's all about emunah. So for that I don't need in the end of days to get my emunah anymore from those events. I'll get it from the new events that are going to happen the more current the more powerful the more impressive and it's for that reason there's going to be no mitzvah in the days of Mashiach of the Mitzvah of Yetzias Mitzrayim because of the miracles. And that's why the Rambam doesn't bring in his Minyan Hamitzvos Rabbi Elazar ben Azaryah and Ben Zoma's halacha. It's because he holds that it's you only bring mitzvos that are in the days of Mashiach and that's not going to be in the days of Mashiach whereas the mitzvah of Sipur Yetzias Mitzrayim which has two dinim it has an Indian of being machazik emunah for sure that's the avodah of the night. But there's another Indian and that is La'hodos U'l'halel mitzad the chizuk emunah El Chaim that wouldn't be in the days of Mashiach but it's mitzad La'hodos U'l'halel it's mitzad the second in. It's mitzad the Hakoras Hatov that's something that's going to be in the days of Mashiach just like it's in the days now and it's for that reason it's for that reason the Rambam brought it in the Sefer Hamitzvos because this takanah will be in the days of Mashiach. This takanah will be in the days of Mashiach. The days of Mashiach. The truth is if you think about it, I think it gives a poem Hadashas. Again, it's clear, nothing fancy over here. But it's just a a clarity in terms of understanding the Haggadah. In terms of understanding the midst of CP 6 minutes Ryan. CP 6 minutes Ryan is made up of two components. Number one, we talk about how we were slaves and God took us out of slavery with The objective is a moment. I call this part of who exists. I call this part of who knows. I call this part of who cares. I call this part of who will punish. I call this part of who can punish in any which way he wants. That Indian of a moment that we got under backed in our conscience and our Pinto lead. That's something that we talk about at the latest seder. That's one component of what the Haggadah is all about. But there's another component of what the Haggadah is all about. It's the second bin of the midst of CP 6 minutes Ryan. And that is the whole day to the hollow. You haven't noticed that's mom and what we do in the Haggadah. When we start the Haggadah, there's a moment question and then we get into it, right? My name is Tana. And we talk all about the stories of Yeti 6 minutes Ryan. That's what it's about, the miracles and And 50 markers, 200 markers, 250 markers, right? And then all of a sudden we pivot. We pivot to We say hollow. And then after benching, we go all in with hollow and we say nishmas and we say hollow Godel. It's part and parcel of the same mitzvah. It's not like a separate you know, the the family's together, so let's sing our favorite album free songs. That's not what's going on. What's going on is is that this is part and parcel of the mitzvah of CP 6 minutes Ryan. CP 6 minutes Ryan is made up of two points. One sentence in the Haggadah. It's to tell the story of Yeti 6 minutes Ryan and the hollow and the Shabbat. I'll call on these things to also learn them some. These are the two components, the two in Yonyom that make up this one mitzvah of Vihigadeta L'vincha, that make up this one mitzvah of Sipur Yetziat Mitzrayim. I think I think a perfect Tzushtel to this is Luvay Da'am Sh'tafina. The Abudraham in his Seder Filosofa Pesach, and this is in perek aleph, this is one of the Rishonim. So the Abudraham says, why is the Haggadah called the Haggadah? So we mentioned at the beginning of the shiur, the word Haggadah really has its roots in Gemaras. Why is it called Haggadah? "V'nikra Haggadah" says the Abudraham, "it's called Haggadah al shem Vihigadeta L'vincha bayom hahu." Says Vihigadeta L'vincha "V'oid b'nei Yisrael Magid b'inyan Yetziat Mitzrayim v'hanisim v'haniflaot asah imanu Hakadosh Baruch Hu ba'eis hazeh u'va'eis hahu." So you want to know why it's called the Haggadah? It's milashon Vihigadeta L'vincha, which is the idea, you're supposed to tell a story. You tell the story of Yetziat Mitzrayim. "V'eish m'farshim" says the Abudraham, you ready for this? "Haggadah hu milashon Hodah v'shevach l'Hakadosh Baruch Hu al she hotzianu me'eretz Mitzrayim." Where does the word Haggadah come to "shevach v'hodah"? "K'mo she'mevuar b'Targum Yerushalmi." Says the Abudraham, take a look at the Targum Yerushalmi on the words "Higadeti hayom lashem Elokecha." This is in the parsha of Mikrei Bikurim. So when the Yid used to bring the Bikurim, he would say "Higadeti hayom lashem Elokecha." And the Targum Yerushalmi says "Shevach hayom madain." "Higadeti" is milashon shevach. "V'chein Targum Rabbeinu Saadia Gaon al ha'arav." And he says if you take a look at Rabbeinu Saadia Gaon's Targum, which he wrote in Arabic, as what we know as the Tafsir, if you take a look at the way he titches it's in Arabic, so unless you have a translation of the Arabic, don't look it up. But the way he titches it in Arabic is is that the word "Higadeti" is milashon shevach, it's "Shevach hayom madain." That this two type that it means also milashon hodah. In other words, the Abudraham is saying that the word "Vihigadeta L'vincha", the word Haggadah, is Targum the mashma. It means market. It means tell a story, but it also means be my Shabbat. These are the two dinim. These are the two and Yona. These are the two components of the mitzvah of see what you see is me try on the one and we got it to love and cover your way me lotion market tell the story of you see is me try and be my Shabbat the knees of the floors, but there's also he got it to love and cover your way lotion of Shabbat give Shabbat for your dog. I got this and that's the avoid of the seder. You have the first half of the seder where you focusing more on telling the story. It's that tight of the of you got it to love and you got it to love and cut and then the second half of the seder. You shift your focus. You talk about how well how good this mass right it's that's what's going on. It's the whole of of giving how I don't know what is that's also included in the tight of you got it to love and cut because we got it to love and cut is me lotion market. It's also me lotion Shabbat like Saadia Gaon said on the word in his Arabic period known as the known as the tough sir, but just to end with one incredible mashallah scary to say, but with one incredible mashallah that I saw in the Haggadah shall Pesach from Margolies. So believe it or not Margolies wrote a appears on the Haggadah shall Pesach. It's actually two periods. One is called Miriam. The other one is called Moshe. The Miriam period of Margolies is classic Margolies. You're part of the you know what that means. The Moshe period on the Haggadah shall Pesach is a liquid of different periods periods of them on the Haggadah shall Pesach. It's the best liquid I've seen. It's absolutely incredible. It's it's so good. It's not shy. The only problem with the Haggadah is you can't find it, But, again, good luck. But, the Haggadah is absolutely magnificent. But, in his Pirush Kehilas Moshe, this is on the Chassidus side. We'll get to the Litvish side eventually. But, my friend don't forget, if you look at the Chassidus side of Derech HaShorash, in the Pirush Kehilas Moshe, so he quotes from a Chibra called Vayelaket Yosef, that's in the safe at the end of the safe in Mekor HaBracha. So, here we have a little bit of good news. So, one of the many, many Seforim that Rav Mordechai Gollis wrote is a safer called Mekor HaBracha. Ach HaBracha had the zchus to re-publish the safer Mekor HaBracha for the Archi Kallah that we did in Eretz Yisrael a few months ago. This safer is very much yes available, and it was redone with a tremendous amount of his office. Again, also beautiful, beautiful safer. And one of the classics from Rav Mordechai Gollis. So, it seems that when Rav Mordechai Gollis wrote his safer Mekor HaBracha, which is all about Hilchos Brachos, so he sent it to some of his chaveirim, some of the Gaonim in Europe. And yes, then for comments, haskomos, or whatever it was. So, one of the letters that he received back was from a Yid whose name was Rav Yosef HaCohen Schwartz. Rav Yosef HaCohen Schwartz was a Hungarian Rav. Rav Mordechai Gollis refers to him as a bakki nifla. So, what does that mean? I mean, Rav Mordechai Gollis knew everything, so what does it mean when he says someone is a bakki nifla? Maybe it means he knew more than everything. I'm not sure what that means. But, the bottom line is kol haMarbeh l'saper harei zeh meshubach. But, he refers to him as a a bakki nifla. He wrote many, many Seforim. He also came to a very tragic death. He was killed in Auschwitz. So, this Yid, Rav Yosef HaCohen Schwartz, who was a Chassidishe Hungarian Rav, Hashem yinkom damo, he sends Rav Mordechai Gollis a letter with different aros and different comments on the safer Mekor HaBracha. One of the comments that he writes to him is that I saw that in your safer Mekor HaBracha you have a little bit of an arichus. Your arichus is that why is it that you don't make a brocha on the mitzvah of Yitzias Mitzrayim. And truth is we should have already asked this kasha. The Rashba, David is a whole on this kasha. And Reuven Margolis in his Makor Bracha has a a discussion why is it that you don't make a brocha on the mitzvah of Yitzias Mitzrayim. So listen to what this year Reuven Schwartz wrote back to Reuven Margolis. He told him I'm going to share with you a that I have. He said the I have is that the says in Brachos Daf Yud Beis Amud Aleph that there's going to be a time in the future of the Jewish people where they're going to see such miracles they're not going to say anymore that is is that that took us out of Mitzrayim. And truth is that is the which is the of and that you're not going to say Yitzias Mitzrayim by night. And we saw the that but all that means is that we're also going to mention Yitzias Mitzrayim but it's still not going to be the the is going to be the Yitzias Mitzrayim that's the of the on the bottom of So said the Reuven Reuven Schwartz may his come down on me. He said here's my my is that a Jew comes to the Seder and he's going to be and the reason he's going to be is because he understands this is the night of and this is the night that he has an obligation to instill into the hearts and minds of his children, his family this of and his existence. He looks around the Seder and he feels and he feels you know, we're going to tell the story of of Yetzias Mitzrayim. But why is it that for 3,338 years, we're still still telling this story? We're still telling this story. Halavai we should be zocheh already to tell a new story. We should be able to tell the story of how we got out of this galus. We should be able to tell the story of Chaya Hashem Macha Halva Asha Hevias Zera Bais Yisrael Me'eretz Ofainu Mikol Ha'aratzos. He said to say a bracha on mitzvos, you have to be with such a slavus. And you have to be besimcha gemura. Boruch Ata Hashem Elokeinu Melech Ha'olam Asher Kidishanu Bemitzvosav Vetzivanu. I'm so excited to do this mitzvah. He said, "Well, when the Yid comes to the mitzvah of Sefiras Ha'omer Yetzias Mitzrayim, Mitzarech he's so excited. He's overwhelmed with simcha, but it's bittersweet. It's bittersweet because he wants to tell another story already. I don't want to be in galus reminiscing about something that happened 3,338 years ago. I want to tell the story that's current. I want to tell the story that we saw with our own eyes. I want to tell a story that's going to dwarf that story. And we should be zocheh to it already. And he says it's because of that, it's because that as much as we're doing the mitzvah, we're doing it somewhat begrudgingly. We're doing it somewhat with this bittersweet feeling. He said, "That's my hergesh. That's my hergesh." That's what this tzaddik said. Why you don't make the bracha on mitzvos. Why you don't make the bracha on mitzvos on Sefiras Ha'omer Yetzias Mitzrayim. As a teretz to this kasha, it's a chiddush. But the hergesh is fire. Who could argue with this hergesh? For so many years, so many years, we've been getting our emunah through the events of Yetzias Mitzrayim. Our tefillah is that we should be zocheh already we should be zocheh already to get our chizuk and emunah from the miracles that are going to come. Who knows? Maybe we're witnessing them already a little bit. Maybe the wheels are turning. But we should be zocheh already to finally come to the point where we shouldn't have to say we shouldn't have to say anymore but this year finally finally maybe we that we are going to celebrate the we're going to do it with the carbon Pesach we're going to do it the way we're supposed to do it with and hear me I mean I mean I mean