The Haggadah (3) - The Holy Simanim of the Seder

Today's limud is pes and we at the hashem holding at the third shear of pes we're actually ready to begin the actual today's shir is being learned then may today's learning and really the learning of the kabur be a and a source of an ali for his nish. So in the previous share we introduced the specifically we talked a little bit about the origin of the hagada. We talked even more specifically about the fact that it's not so clear where the hagod that we have came from. A lot of the Hagoda are Mishnas and Peric. A lot of the Hagoda are Bryces Multilus and Sephri. A lot of the Hagod are gumas that were mentioned by in if you do a little bit of history, you'll see the already had that mirrors ours. There were two big ones and Goyans all had a goddess. So the concept of a hagod is a very very old concept. In fact, the gammorra twice in parim mentions the of I saw in Ramanak mendel kasher's hag his which is a play off his magnumopus the he suggests that it's and it makes so much sense that the garra says that kadush were instituted by the anc So if the went and they took ideas many of which were even biblical in nature and they said this is the way I want you to say it and this is the time I want you to say this and I want you to do this now and do that later that was a big part of the avoid of the something that we've spoken about a lot most recently in the Boca Raton synagogue but the bottom line is an in an idea that we know is so much part and parcel of the of the well it's then said that the as well the way we have it also came from the and I think and that is says that the were the authors of the Mishna so we know who exactly authored the Mishna is a topic that's fascinated yidden forever the simplest answer is but we know it's not so posh that he actually wrote the Mishna in fact according to Mosim he was maj the Mishna he put it together had a team of that were working on deciding which of should be the one that would make it into the final Mishna but in terms of the origin of those where does it come from so it's the says it comes from the well so much of the comes from the Mishna So if the are the authors of the Mishnayas and the Aniknasda the authors of it's almost improbable to think that they wouldn't be the authors of the either way that might be the short answer to this uh frequently asked question and that is who exactly wrote the Hagada probably the same authors of probably the same ones that said that you're supposed to have creatur and you're supposed to do it in a certain format it's probably the same sadikim that said etc etc either way we're moving along already we're holding at the sedar so I think as just one point that I think will lend some clarity to this year and to the subsequent year as well and that is I was thinking I think there are four themes that number is pun intended because everything at the seder is for I think there are four themes that underpin the things that we do at the seder part number one uh y at the seder is supposed to behave in a way where he's showing that he's free not just free that he's not a slave but free that he's a Ben melik the first mccart to This is the in and this is in. So the first of many in that talk about the base. So in a person should make sure that his table is set beautifully and he should have the nicest that he can possibly have. So interesting. that a person should try to make his seder table as nice as he possibly can. Additionally, a person should make sure that his place is going to be prepared. So like this, he'll be able to sit and he'll be able to recline. If you look at the they say that this word of is an explanation of both things that said because a person is supposed to behave as a therefore additionally it's for that reason that a person is supposed to be he's supposed to be so right out of the gate in the second literally in says that a person has to make sure he's going to go out of his way to be another thing that we do That's so obvious that's related to is we drink four cups of wine. Now there's reasons why four. But why wine? There's one reason for that and that is because it's supposed to be and drinks wine and he puts himself into a good mat. The point is theme number one that permeates the seder is ironically theme number two is the exact inverse of acting and behaving like is supposed to remember and it's for that reason there are many things we do at the sedar that you would expect somebody that was once a a slave who's trying to remember his abdus to do the most notable one is we eat m which was even a mitzvah ris so we'll get much more into and we'll get much more into this but the bottom line is a second theme that we will see that permeates what we do is we remember the fact that we were once aim and on some level we behave like aim at the lea theme number three and that is that the seder at least the unfanged is supposed to happen very very fast. If you remember from back in the day and no kiddish right you make kdesh very very quickly and this is a theme again of this where you're supposed to behave very very quickly. What's the mar? It's not those sheets. The is the first in so we're going backwards. We mentioned well you know what is a person should make sure that he sets the table. So it's actually to make sure that the table is set somewhat early in the day you should walk into your dining room and everything should be set. The reason is So like this when you come home as soon as it gets dark you're going to be ready to eat. Now the brewer says you're going to eat as soon as you get home. What happened to the seder? You'll start to say like this you'll be able to eat as soon as possible. But of course you're not going to eat right away. Says in let's say the man is in that's where you usually are at night. You should get up quickly because the mitzvah to go home and again start the process as quickly as possible. Why? It's because we don't want the children to fall asleep. So theme number two three that you find out to say there is that we do things very very quickly and the reason we do things quickly is is because we don't want the answer. Now why is it so important that they don't fall asleep? So the push you would say what do you mean they're supposed to partake in the sed but there's a much more brisk answer it's because the mitzvah of he believe it or not your child is the mitzvah you need your child at the sed because there's a mitzvah of and it's for that reason if they're not there you get no mitzvah. So all the nan that go in to making sure you do a mitzvah and you do it perfectly have to go into making sure your children are at the sed. If we don't 100% why we need our children at the it comes from of understanding. It's not this beautiful night where the family gets together and the kids are there and they read the that's of course part of enhancing the but is that the child is the you can't be your if your child is not there. So it's so critical it's the first that you have to act very very quickly to make sure that the children because without them you really don't have a say there. It's somewhat that's the third theme. The fourth theme is that we do a lot of strange things. We do things that are very very out of the ordinary. We do things that we never do. And the reason we do these things is because we want the kids to notice. We want the kids to be inquisitive. We want them to ask, "Why are you doing this? Why you doing that? That's funny. That's weird. That's out of uh character." And when they're going to ask you that question, then you'll be able to be in the most appropriate way and that is now today the way we set up the whole question and answer part of the seder is the kids in yeshiva learn what the questions are. So they come prepared, locked and loaded. Not just that, they already know the end of the story. Spoiler alert, the teachers already tell them they know and then we were saved with so a little bit it steals the thunder of the way it's supposed to play itself out and by the way you see already in the times of the way it is we're going to get this in the next year when we get to the but for now keeping this very very high level in a perfect world the way it was set up at least was the kids weren't going to school they weren't being taught anything they would show up for dinner the They show up every night and all of a sudden for some reason this night everything is just completely all upon him and they would start asking questions. What's this about? What's that about? What's that about? What's this about? And the Tata would use that as an opportunity to now after he's piqu the interest of his child to tell him the greatest story of all time and to be and to get involved in that we spoke about in the previous. But the bottom line is again four themes that were juggling that were straddling during the number one number two the opposite number three we do everything the we do everything and number four we make several and I think on that note we're ready to start the seder. So the seder begins with kadesh or rightesh what exactly is the kadesh or the short answer is it's a sim what's a sim so the know that a sim is something that the garra very frequently uses when the gammor wants you to have a short way to be able to remember a lot of information. So some sug that have like a difficult bryer and there's eight different amay that's eight shot and a bryer. So there'll be a sim and the sim is going to be a remim or maybe the names of the a sim is a a very very critical tool that kazal used when they taught garet the reason the sam were used is because tyra was taught once upon a time b and as a result you couldn't look in a gar and see what did say what did say what did say what did say what say what said so like this you had a sim and the sim was your way of remembering it but The bottom line is a simmon was a tool that kazal used and it was a a way to remember a lot of information. That's what the simmon of kadesh or is the simmon of kades or kasis is a way to remember. Now it's a way to remember a lot of information a lot of things that we're going to do during the sedar. Additionally it's a way to remember the order and the sequence of the things. So it's we wash our hands. You wash your hands and this time you do make you make it's matzah. There's a mitzvah to eat matzah. That's the be and the different as it relates to how you're supposed to bench. So a way to remember all these things additionally a way to remember the seder is by going through kadesh. You know I've seen over the years different kashes on the simmon. Number one how come you don't mention for example the dal kisus right? There's a lot of things that don't get mentioned. Now if you ever learned the sim in sha so you know the sim doesn't mention everything. The sim mention certain things. Now why does the sim mention certain things and not other things? So that's you had to be there. As a matter of fact, we always quote from a safer that was written by the aderas. It's called migillasim. A whole safer that was written to learn upim. But one thing's for sure. If you ever learned the sim in you, you know the sim doesn't mention everything. Another question is why is it and right or mean the same thing. The only difference is do you make a bra? Do you not make a bra? Ostensively. So why is it or but the ter it's because sim were usually given over balp. And because someone would give him B, you had to remember it. And when Khaz gave over information to be remembered, they very often did it with a niggan. So to sing is probably really really the right way to do it. And a niggan usually rhymes. So it's right. I think it's posit. But again, it's when you appreciate what a simmon is, these cashes all go by the wayside. But just one other point and that is that it's interesting I saw in his so in uh perisha this is in his m to the seder twothirds of the safer is his m but in his m he has this simar and he quotes the sim kadesh that everybody knows and he actually gives us the origin of it so it seems that the origin of kadesh or kat comes from one of the balto his name was raenu I saw Margolus whose is somewhat in his he also says that the source we know today of the kadesh comes formaliza okay interesting who was paliza one of the balas okay interesting but I'll tell you something that's taking and that is that we've spoken over the years and really in recent years about Paris's famous debate in France in the year 1240 which ultimately led to the and if you remember Paris was the but really there were four there were four Jewish attorneys that went and represented the Jewish people they were all the most famous one was it's known as his debate the next most famous one is the smack we have a raider where the smack says something somewhere and it's to one of the arguments that they made during this great debate but of the other two another one of them was paliza was one of the yidden that represented during that very very critical tufa and he was that it's his sim that's the sim that every single begins to say just a little bit of a herish a little bit of a feel for who he was but the bottom line is it's not the only sim and in fact in he did what he does best. He aggregated he was Malik and he has 14 different sim that trace themselves from the just to give you a little bit of an idea. The second one comes from the max. The max is a rash. This is the sim keshman. It's a whole fancy one. The third one that he brings is from the This is long. It goes on and on and on. You get the gist. But again, we're talking about we're talking about literally everything we do today comes from these. They had different it seems like there was an Indian to start the sed with a sim. The sim that made it is the sim form paliza also known as from satire. But the bottom line is he was one of the sadikim that represented during that kufa. Either way, that's how we begin the seder, we begin it with the smon. Okay. So after we sing kadesh, it's time to begin. So is kadesh. What's kadesh? You make kadesh. We make kdesh the whole year. And as a result, I don't think we have to focus so much on kadesh. Number two is Orcat. Number three is karpass. So this already requires a little bit of ear. Now the first thing we need to know is that or karpass come together. They're not two independent things. So kadesh is completely independent from orcat is not independent of karpass. Orat and karpass are very much bound by the hip. They're very very much associated with each other. As a matter of fact, the reason we do or is because we do kpat. It's no different than the reason we do is because this mat you're going to eat bread. So you have to do a you're going to do you have to do an or which means that if you want to understand or you have to first understand karpass and then work backwards and understand or We're going to go to eggs because I think that's the right way to do it and first try to understand karpass and then understand or so what exactly is karpass? So we know what karpass is because we've been to a seder or two in the past. Karpas is we take a little bit of kafel or a little bit of a vegetable. You make a prima. You make sure that you eat you have a mind to be why exactly do we do it? So the is a it's a says after the makesh fun they bring in front of him a vegetable and he takes that he takes that vegetable and he dips it into something and he does this even though the meal didn't start yet because he don't wash yet but is an Indian to eat a vegetable and to dip it into something before you actually start the meal. Now the Mishna says that you take Khazeras. Now what's Khazer? So we know Khazer is Kazeras is lettuce of mur fame. All the speak out that when the Mishna says Khazer Khazer is in fact the reason the saying is as aes it's a rea you would have had you can't use because you're going to use Khazeris soon. That's the going to use Khazeris now before you Yait the M. Then how you going to be tomorrow later? I was said already that if you do it now this it's okay and with that it's going to be fine. But really what the Mishna is saying is vegetable the Mishna is just teaching me that if you want to use a khazeris you can use a khaz. Okay. So why you doing this? So if you look at rashi and the rash they both say the same exact thing. The reason we're doing this is is because usually and certainly back in the day the way a meal started was the family would get together, they would wash their hands, they would sit down, break bread, and they would eat a meal. The meal started with the bread. That's why when you eat a proper meal, you make a bra on the bread and it pers everything else because everything is tough somewhat to the bread. That's 101. But the point is that the meal always started with bread. You're going to go ahead now. So you're doing something very out of the ordinary. Why would you do something out of the ordinary? Oh, because that's theme number four of the you want to do that because you want the children to be watching and they're going to say what's going on over here. So So you know what's going to happen? The child is going to see something's very strange here and he's going to go ahead and he's going to fire away and he's going to ask the question. The Rashbam says the same thing. He's going to ask what's going on. He said, "I never saw such a thing." And because I never saw such a thing, he's going to be very taken back. And because he's going to be taken back, that's going to cause him to go ahead and ask the question. And by him going and asking the question like this, that will be leading up to like this, you'll be able to in the proper way. So the reason there's a mitzvah of kbas is theme number four you're doing something that tak is strange there is no and the fact that it has nohat is really the it's because we want to do something out of the ordinary that really has no mahal so like this the children are going to ask they're going to be taken aback what's going on so if subconsciously you know maybe we were afraid to say this out loud but if subconsciously we never really knew what karpass is we were right we weren't supposed to know what karpass is karpass Really again this is all and there's just like everything that goes on by the but we're focusing now doesn't have and that's the whole it's look at the that rashi seem to say that what's the hecker the hecker is the fact that you're eating before the suda if that's the case why do you have to dip it into something right doesn't it sound a little bit like the Tel is the hecker. Well, it actually says it's not the Tibble that's the hecker. It's the actual leading that's the hecker. So some say that the is and it's only referred to as in the because that's the way they used to they would always be metabolit but to be kas you don't have to tinker on or anything else for that matter because it's the actual eating it that's fulfilling what wanted you to do and that is to do something out of the ordinary stating that take a look at right here in butam say that it's True Rashi said that there's a hecker by eating before the suda which is something that you don't usually do and that in of itself would be enough but we want to make a hecker a double hecker and therefore we say don't only eat but also dip it in this is getting really weird and this for sure is going to get the child to go ahead and ask the question so itself is a hacker but the table is like a double hecker and why only have one hecker if you can have a second hacker now stating Yeah, despite the fact that the Mishna says that and we just said that is for sure Davka but really it could be any vegetable but we know the ministrol is to eat karpas where does that word karpass even come from right it's not a gmor word karpass are always vegetables where exactly is the origin of of karpass so the truth is that it comes already from the G and the Maril as quoted by the Mavram was the one that said that there's a a capeda that from all the vegetables that you're allowed to use the one you choose is the carpass. To be clear, the go quoted karpass as a type of vegetable that was used. The Maril is the one that said, "No, I want you to ask to use carpass." And the Mabra says that the Maril said Remis that the word karpas is per which means 600,000 in was subject to. So like this when you go ahead and you eat the carpass you're going to fulfill a rem to theme number two right if the whole and that is by as much as the Indian of karpass is really theme number four is but at the same time we do it with karpass and the mar said that the reason we do it with karpass is based on this Indian of now the question is if there's a to use a specific vegetable and we even know the vegetable the vegetable is called karpass so what exactly is the carpass. So, and this is an he says quote he was imagine. I can imagine how hard he worked for this. He wanted very very badly to know what the carpass is. That it came out of the mouth of the used. So very much wanted to know what's the and he found it's called a I don't know if I'm pronouncing this right. And he says in German it's called what we know in English as celery. something that's usually dipped into and this is exactly what we do. He said the was and he found that you want to know what carpass is? It's celery and then says I gave a sim that is kale po. So if you eat karpa celery and it's fed olive it's kale poism but the bottom line is this is what's going on with carpas again why do we eat karp for no reason it's stating that said karp which throws us into and says he want it's celery and he writes himself that of he himself Who's I don't know but the bottom line is when we eat a potato right or but the bottom line is to go ahead and to eat celery and then he said is kale but just one more in karpas before we move over to orat and that is so again the whole of of kpas is to eat a vegetable okay which vegetable does but let's go back to the shot It's so I think the question begs itself, why you have to eat a vegetable? Eat anything except it's not vegetable and a fruit. Why does it have to be a vegetable? Now the vegetable even gets you into trouble with the m with the bras. Now maybe it helps you with the m we're going to get into that when we get to the m but I saw margles in his and this is on the miriam side. It's the more uh classic if you know you know Margolus side of the Hagada in Shabas the Gumar says I he said when I was an Arab man I never ate your and he said that when I became a I also never ate your rockus. He says but you see when I was an Arab man I never ate your ruckus this is what we need is mishum gur he said because your rockus opens up a person's appetite and once it opens up your appetite at that point you're going to be so hungry and he said I had no money and because I had no money I had no food and as a result when I was in said I never ever ever used to eat your he says it's not to say that says in the world of and wine this is a top five maybe top one that used to drink wine the entire pes because he wanted the wine to open up his appetite. So like this when he's the mitzvah of matzah at night he's going to be more hungry and HE'LL DO A MORE AND IT'LL BE A KANO. So Mara said you see from there was an inion to do something to open up your appetite as much as possible. SO IF WE'RE going to eat something that's going to go ahead and create a basic not something else either way that's what kas is okay so now moving backwards what is or so we said you have to know karpass first and then we can go and then we can do So the makarta or is not surprisingly a gamar and not surprisingly a gamaric right we're living now in the world of of the is on the mission that we just learned that says of anytime a eat something and he takes that food and he dips it into a mashka. So you have to go ahead, you have to wash it. What was coming to say? He was saying that being that right now you're going to take a vegetable and you're going to dip it into some sort of before you do it make sure you wash your hands. If you take a look at all the right here on the page, they all say the same explanation. Why is it that now disclaimer really in order to appreciate this we have to be holding in the sugis of which we're not but the shortest version of this is because kazal said being that there areas right a person's hands have a life of their own so they have a den of a shy so hands have a den of a shy now a shy could only make and even that it's only that are either truma or kachum. There's no such thing as a shishi ltoma of one exception and that is kazal made a takana another takana and that is that if a sheni comes in contact with mashka the mashka becomes aishma which means that if a person's hands which are sheni touch a mashka the mashka then is going to become it's for that reason because if you're going to take food Now with your hands, not wash them. They're going to be a shy lma. You're going to take the food. You're going to dip it into a mask. Your hands are going to touch the masa. Make the mashka into a lma. The mask is then going to touch the food which and make it into a shiny ltoma. Now, which is what your food is can be a shy. So, it's really going to be tummy. Okay. What's the punch line? The punch line is there's another that says you're not allowed to eat something that's tummy. So it's because of the fact that a person's hands are considered to be it's because of the fact that comes in contact with makes it into and it's because of the fact that you're not let to eat food that's doesn't matter what level of it is another that we have this good stating that and this starts on the bottom of and goes all the way says that even though you don't make a of when you do this now says at first glance you're going to say why there's for example that you have to wash your hands you need before you eat bread so if there's that you make before you eat bread and then you make a bra right so why would it be that culture over here you wouldn't make a says two reasons. The first reason says is that there's a fundamental difference between and the fact that a person has to wash his hands before he eats bread. So we just explained why it is why is it that before a person eats bread, he has to wash his hands. What's that all about? So the truth is that if you ask the man on the street, he's going to tell you that it's because once upon a time, people would eat shroom. Say nobody eats truma, but once upon a time there was a concept of being an someone was a he was etc etc. He would eat chuma. Truma has to be eaten. As a result, someone that was an before he would eat the truma, he would have to make sure that he's tar and we mentioned it a minute ago are considered a shen could be trauma to make it into a so that's part that if your hands are you cannot go ahead and eat cuz you're going to make it into what do you have to do you have to do it's because of because of the fact that once upon a time people were and when they were they had to wash their hands before they ate the chum so it's for That reason said that every single PERSON THAT EATS BREAD ALSO HAS TO DO THE same thing. Now you tell me why is it only true for bread? It should be true for anything you can eat. It's because that's the always and it's for that reason when it comes to bread this is what you're supposed to do. I think this is what the man on the street would say and he's right stating that the fact that we wash our hands before we eat bread of it's because of that's the explanation we just said it's also related to mitzvah and the is a little bit of a discussion what does that mean I'm skipping my said mitzvah You want to know what mitzvah? It's the mitzvah. Don't you know you have a mitzvah to listen to? That's the mitzvah. What did I say? And by the way, this is the only memor that we have for so there's a lot of and related rapes. But this is the only we have in on that one says this that talks about someone he didn't wash his hands. Oh, it's a it's a that hands are and you have to wash your hands. So from this that there's a very similar gum this very short one line says it says But the bottom line is it's that when it comes to for bread, there's two reasons why you have to wash your hands. Number one, because of it's related to some issue. Number two, a very similar that when it comes to the reason that we wash our hands before a person eats, that's for one reason and one reason only. It's to prevent the thou shalt not eat something that's when it comes to why there's a mitzvah to wash your hands before bread, it's for two reasons. IT'S NUMBER ONE TO PREVENT AN IS THAT SAME exact don't go ahead and eat something that's tummy. There's two reasons. Here's the rule. You don't make a when you're doing something that in it of itself has no positive intent where all it is is a it's holding you back from doing something that you're not supposed to do. YOU KNOW WHEN YOU make a you make a when I'm doing a mitzvah WHEN THERE'S SOMETHING POSITIVE WHEN I'M DOING something that's actually adding value now I'm increasing my SANCTITY THAT'S why you make you don't make a you make a that's the concept is but here's the point it's because of that extra that's true by before you eat bread that's not true for that reason. Then says one other thing says the other reason is he says because let's be honest today we're all tummy anyways. So today you're going to wash your hands all of a sudden anyways. So by you going ahead and you washing your hands today, you're not making yourself tar anyways. And even though there's a mitzvah yeah but at the same time you're not really becoming that you're not really becoming that's why people are not even so miser in this says and it's for that reason it's for that reason at the very least if you're going to do it you're not going to make but then concludes and says stating that as much as I'm very confident in what it is that I'm saying however I don't Sedum is supposed to be like I don't think so. I think like in all the that talk about the seder I'm not sure that you really are supposed to make the but I don't think it's right and it's interesting this whole that we just spoke out as this is himself acknowledged he's and if you look at the as a matter of fact if you look at the brings the says It's because it's not that way stating that right here in both places says that we wash our hands before we eat but we do not we do not make And the reason we don't make speak out all the not that way we make like the not like and it's for that reason the is by the that's obvious but when it comes to we don't make a it's all based on this which is really Even though usually goes with the but he pass like the so this is the to go ahead do the but at the same time not make a now one of the big questions in or is that understand if or has nothing to do with the sed right I mean you could have thought by the way that the reason you do is because how you going to start the sed without washing your hands right we know all the if that's not the reason but this is like a It's it's related to which probably the reason we don't know this but it's and if that's what's going on over here big how come every time you take I don't know something you dip it into something that qualifies as a so the should be that you should have to have right How come that's not the way it is? So again it's based on who already acknowledged that the ministrol was not that way. If they look at the Mishna in the Mishnaber says that many of the were very very disappointed at this minute and even though this meaning already has a source in also have So if you want to know the he like most but the bottom line is I think of is when it comes to this Indian but every single year does it even made it into the every single year did the question is why if we're make the whole year so how come all of a sudden now how come all of a sudden now are we going to be so if you take a look at the in he brings from that said you want to know why even though we're make the whole year now we're it's the reason it's based on theme number four you want the more it's because at the end of the day you're sitting here by the seder and to start the but also even more than that this is the you're sitting at the so you want to be medactic in every as much as you could you want to see every word right you say kdish differently by the seder also because I kish Every Friday night I make kesh every yont right but it's the le this is the night and as a result there's a certain zahus there's addict that mirrors the zahirus and the dict that we have on that we have and this is the way it should be so being that you're in the presence of the this is this is what's going on right now so it makes perfect sense for for us to have as a but either way in terms of understanding or really comes after karpass because there's a karpass which is kadesh It's for that reason we have which according to the today is also only shal which makes the whole one big but obviously there's a little bit of and that is everything that we just discussed but one more word in the simmon and that is so what's yakat we take the middle the matzah and we break it into two parts the bigger half we put away for af and the smaller half we leave together with the matis we leave it on the table what's this in why exactly is there something called uh so the martiat again is in the of the inim says you should take the Middle you should break it into two. One half should be put away. You put it under something and the other two you should put between the two. So the is what's the so it's a it's a also we know that the refers to matzah as the brings throughout different I think if you tally it up six different tes of why matzah is called and one is oni Just like an is usually eats something broken like a broken piece of bread. So you're supposed to eat le you're supposed to eat a puss. So there's an in at the to eat a to eat a a piece of bread or a matzah because you're not letting bread that's going to be broken and it's for that reason we do yah. For that reason we take the middle matzah we go ahead and we break it. Now, if you take a look at Rashian and Rashbam, Rashi and Rashbam both say that there's an Indian to eat matzah that's going to be matzah. The problem is Pes is also yontiff like Shabas you have to have. So I can't just have a because if I have then I'm not going to be of it's for that reason you have to make sure by the you have three matzah two that are going to be like you have every shabas and every third mat that you'll be able to break in half. So like this you'll be able to ma mitzvah of matzah prussa goes a little bit more than this. So what do you do with the matzah pussa? So half the mat you leave on the table, the other half you store away for what's the he says it's posit because the mat is called and it's for that reason when you have to make sure you do it like the and the so it's for that reason you too need to go ahead and you need to do it. Now there's two mitzvah of matzah that take place at the sedar. Number one the mitzvah of matz and number two the mitzvah of isb and was also eaten as matzah being that there's an Indian that the matzah has to be right. It has to be the man ate. It has to be on it has to be. So the two mitzvah are both going to be. So you're going to have the because you always have to have this is a den on every single but you want to be the two mitzvah of with why because that's how the man arman doesn't have a full matzah when he has a whole loaf of bread. The arman has a little scrap of bread here and a little bit of bread there. That's what he's eating. That's the way he rolls. Right? So it's for that reason you want to mimic the theme number two right that's why your mas are going to be broken. So it's for that reason we go ahead and the two mitzvah that we have how we those mitzvah we're going to be those mitzvah through the one is the regular that's going to be from the smaller and the other one is that's going to be from the bigger half. Now why is the bigger one put away for the and by the way what's the we just read the the right we didn't see that what exactly is the so the already comes from the and it's based on the fact this is what the says on this that the believe it or not is not the first it's actually the doesn't mean that's the I think you with the first gaz so you have to learn up this t a little bit better but he says that's the I mean that's the you want it to be a BIGGER SHARE AND THAT'S WHY if you take the the bigger half there's a better likelihood that you're going to have a bigger share now today people have pounds of matzas flying all over the place I don't know how relevant to Thomas not just that you're taking the matzah prussa and you're diving it up amongst your entire family so there's no way you're going to get your kazayas just added that matzah prusa but if you just visualize this world you have three matzahas two for the lishna one is going to be broken the two broken halves. One is going to be for one matzah. That's the first kazayas. And the other one's going to be for the other. That's the second kazayas. Okay. What do you do with the you steal it, right? That's what the kids do. What's that all about? What's the makar to stealing the af? So, it's actually interesting. It comes from the raam. That's where it comes from. Comes from the raam. That's a good makar as far as makaras go by the way. But it comes from the where did the ram get it from? So he got it from a very very cryptic one line in the said weap so like this the children won't fall asleep. So this is one of the things that we do to keep the kids up and What? Now what those words mean? This is a big big big big big discussion. There's a lot of different what exactly this might mean. The and the says you want to know what means I'm going to tell you what it means. One person takes the matzah from the other person. Right? You hear those words? So, uh, the the man of the house starts with the matzah, but then it ends up trading hands multiple times. This thing's being flipped all over the place for profits by the time it gets back to you at the end of the but it comes from and is why it's the children shouldn't fall asleep. It's because they're going to say, "WHY EXACTLY ARE we fighting?" I THOUGHT ONE OF THE rules in this house is we don't grab things out of other people's house in an impolite way. Exactly. So thankfully this was the but the bottom line is you do this and the idea is again this but you want to know the toing the it comes from this line of now we mentioned this. what exactly those other are that's something we're going to get back to but the bottom line is this really concludes the first shear of the actual again this is choppy by its very nature right we're used to learning a black gamar together or a perish together so this li is is definitely very very different but the bottom line is kadesh kesh karpas we spoke a little bit about what that is we spoke a little bit about what that is and really really we mentioned mentioned how there are these these four themes that keep on presenting themselves throughout the number one we have to behave like number two we have to remember number three we have to act quickly because we don't want the children to fall asleep and number four there's an Indian of doing things because we want the children to be inquisitive we want them to ask questions so like this we'll be able to in the best way which is which is the father telling the story as the reaction to the question of so in the next year we're going to continue with these four themes and we're going to continue you know moving along and setting up the and then we'll get into and start telling the story the story of the story of how took us out of ben but just to end with one short rabbite and that is so we start the seder with the simmon And we said what's the say the sim the simmon is the ideas that we have to remember and we have to remember what to do and what order to do them in. And it's for that reason we have this little cheat sheet to know exactly how we're supposed to go about it. Incidentally, you know, if you look a little bit more carefully at the simmon, really some of these things we do every shabas and every yontiff, right? Kadesh, we make kadesh every Yeah, we always do. That's the regular mat. No, no. Oh, yeah. No, there's no bench obviously and how you don't do. So really if you think about it of the 15 things that we have in the five of them you have every so you could start and all the other etc etc you could say right just to visualize this a little bit better what's being now because it's the are the other 10. So five of the 15 we always have it's the other 10 that are the that are the we also mentioned that this is one of in Kasher's list 14 different all coming from that gave us different in terms of how to go about it but one thing seems clear and that is used to begin the seder they used to begin the seder with so I once saw and this is in the that he used to say over every single year at his seder a that he heard from his who said that why is it that the begins the seder with a sim he said to him it's the last said I feel lost. Not just lost, I feel like a lost sheep. Please try to find me. And the reason is he said because I haven't forgotten your mitzvah. So that the Pharisees used to say that we're waiting for to find us. We're waiting for to say, "Oh, this is my this is and I'm going to go ahead and I'm going to you and I'm going to take you out of this golas." He says, "The problem is, BUT WE'RE LOST. AND BECAUSE WE'RE LOST, IT'S HARD TO FIND something that's lost." What do you do when you're trying to find an you look out for a he said, "I was lost. I was like at the same time. Look for me and you'll be able to find me." You know why you're going to be able to find me? Because I have a sim. And you know what the sim is? It's the mitzvah. I haven't forgotten your mitzvah. And when aid does a mitzvah, that's a sim. And when a yid has a simmon aid, they used to find him. And if they wish to find him could be him could redeem him. He can take him out of the gull. So he said used to say that you start the night of we turn to and we say I'm lost like he says try to find me and you'll be able to find me. You know why? Because I haven't stopped doing a mitzvah. And that's why we do the mitzvah and we put the mitzvah into a sim to show that our mitzvah that we're doing etc. These are like in parenthesis, but it's a sim that we're and when there's a sim that we're is going to be able to find us now that the when it talks about the mitzvah of so the says in par that if you're going to see your friend or you're going to see his don't turn a blind eye, right? You have to make sure that you're going to return it. So it says that if you see your friend, you see his set, you see his you see his you see any one of his says that why does it have to be so wordy as to mention the and not just that. So why all these words and the garra goes ahead and the garra said but at the end of the garra the gmorra fears but I don't know why it had to say the word take a look at the mar the very very end the says maybe the reason the threw in the word in the parish of because this is a tom You want to know why it says the law says referring to is also lost and there's a mitzvah that is going to go and is going to see uses won't be missing from us. He'll be back the but either way this is the herage of the you want to find you you have to have a sim that's why we start the sed with mitzvah we start the sed with the sim is hence hence this of starting the seder with December.