The Haggadah (4) - The Sacred Setting of the Seder

Today's limud is Pesm holding at the fourth she of Pes today's Shir is being learned Ben the may today's le and all the learning of the beus and an ali here for his nish. So in the previous we set up the leer we set up the lim of and really we're holding very very quickly at the climax which is mag which is when we tell the story of mit we spoke a little bit about the different themes that are straddled throughout the lease. One theme is that we do things as of we behave and we act as free men. We were freed on this day 3,338 years ago and we act the part. It's for that reason there's that you're supposed to set the nicest table that you can possibly set and you're supposed to put out your finest kim that you own. It's for that reason when you eat at the le you eat baha. It's for that reason you drink four cups of wine. Another theme is we do things to remember the fact that we were once slaves because let's be honest, 3,338 years and a day ago we were slaves. That's why we eat mr. We'll see more about things that we do in today's we talked about a theme that we do things quickly. Truth is, I was thinking we could categorize that bucket as fast or the way I was taught Chel or we can categorize that theme that we do things as meaning the idea is not necessarily you want to go quickly. In theory, you should be taking your time, but at the same time, we want to do it while the children are still awake. And the reason is we mentioned it's along this the children are the mitzvah. If you don't have your child at the sedar, you might as well not have your matas at the sedar. There's a mitzvah of the and as a result the children have to be up. But the point is that's another idea that permeates the seder where we act quickly or at the very least we act in a way that the children are not going to fall asleep and then finally we do just out of the ordinary things. We make shinuy things that seem to make no sense. And the reason they seem to make no sense because I'll peep I don't mean I'll peep but I'll peep shot. They really don't make sense. And the whole idea is for them not to make sense so that the kids are going to ask questions. You'll be able to be in the perfect way which is then you're going to go ahead and respond. You're going to do it sha but again that's just sort of the highlevel setup some of the ideas that we talked about in today's sh we actually begin the we begin if you look at the old hagas old as in the begins with these words so just two points before we even start number one in the world of what's the origin of this part of the aod What's the origin of that part of the Hagada? It's a whole sug and even books written on this topic coming both from the world of Israel and from the world of academia. But when you go down that road, believe it or not, most people get stumped right in the beginning. We're not sure what the makar to is. Rau margles in his sees an abu who says in uh a fleeting way. You almost wouldn't notice it if Abu Margolus didn't give it the shout out that although we're not 100% sure what the whole is but take a look at a Garis at the very end of so the Gar is talking about the greatness of Rahuna and the Gmorra says one of the incredible of Rahuna was when he would sit down to eat a sudo when he would literally break bread have a he would open up the door of his house and he would say quote Anybody that's hungry is invited into my house. He should come on. Ro said, he said, I heard all the hanhoggas. We only mentioned the last one, but I heard all the hanhog of raun and I could do every single one with the exception of this one to literally invite the entire raba's case would be but to invite the entire town into my house every single time I'm having dinner. This is above my pay grade. The great Rabba says this is something that I would not be able to do. But here's the point. We have a mccar to this in the bi and it would seem that this was some sort of custom or hag for sure cir the times of rauna did raun get the from the hagada did the get the foruna I don't know but the bottom line is this is for sure a little bit of a in fact brings that one of the he refers to him as so he had a minute that when he would say he would open up the door of his house look it's p It's because it's coming from this and in this what do before he said so there's no question in the world this would be a that the appropriate way to actually say is by opening the door and then afterwards inviting everybody in. The second thing that's worth mentioning as it relates to just to is that I saw in the brisk so they bring that salvic said that it would be very tempting if you didn't know to think that is really uh pish on yat. So let's follow the trajectory of the beginning of the seder kadesh or karpass means you take the middle matzah and you break it into two. What's the first thing you say right after yhat? You lift the matzah by the way and you say this is the poor man's bread, right? This is some uh inferior type of bread. You broke the matzah. You made the matzah into a a matzah pruss. By the way, the gumar says we quoted it in yesterday's sh why is it that we because so it's for that reason we're going to go ahead and we're going to follow suit that we're going to eat matzah as well. So you make the declaration and I think subconsciously it's very that when we've gone through the seder all the years we've connected with you break and then you say now it's a good segue and if you want to say there you probably can but at the same time in terms of if you look at all the old hagodas look at the raam zagod look at the ritual look at the makovich zagod They all start which means that is really not necessarily or not inherently connected to anything that came prior. You did and now you're going ahead and you're starting and punk starts with. So as much as it feels like the two are connected and again as a secondary point they probably are but is not the it's not the it's not a commentary on it's actually turning the page it's focusing now on the next part of the hag the iker part of the hagada the hagada itself and that is maggots. So again how does maggot start? How do we begin to be the mitzvah of by the way just to bring out this point in another says that when you are the mitzvah of so you're supposed to say every single word very very carefully not just that brings that there was a meaning of that they would say the wouldn't even say it's Rama and the reason is because they wanted that the women and the children people that maybe weren't so fluent in to be able to understand what it was that they were saying. So it says the that if there's a special of how you're supposed to say the words of the that are mitzvah because there's a lot going on in the mag is 115th of the so in terms of the mitzvah which is that has to be done in a certain way. So you have to know where starts it starts from because this is the beginning of of the mitzvah. So how do we begin? So let's read the words of this holding the matzah is the that when they were anyone that's hungry is invited to come in and eat anybody that wants to partake in the carbon is invited to come or anybody wants to be part of the suda this year we're here next year we hope to be this year. We're still slaves. Next year, if you think about it really, seems to be a compilation of three statements which at first glance have nothing to do with each other. were at. We'll get to that soon. That was proclamation and finally that we should be next year to not have the sed but rather we should be to do it the way we're supposed to do it by the makdash. Three very very beautiful statements but at the same time there doesn't seem to be any connection. What's the seder of these three? What exactly is the reason that we begin the seder or we begin mag with three? So if you take a look at the old hag goddess the god of the abarbanel called ze. If you take a look at the brings it in his all say the same which means that the quote unquote and they say as follows that really in a perfect world when you're sitting down at the and you're going to be the focal point of the night would be the carbon pes carbon pes which was brought on yodal Nissan and was eaten belov at the leer That without question was the main chorus literally and figuratively of everything that was going on at the le when we're in g so we don't have a carbon p and because we don't have a carbon pes what then becomes the entree of the seder it becomes the matzah so we start off the seder and we say taco this is not the way it's supposed to be the seder is supposed to center around the mat. It's supposed to center around the carbon which is but really it's supposed to be the carp of this is the way it is. This is the way it is. So we start off this is the feature the main character of the now because the main feature is the mat and not the carbon. You know what is in order to eat from the carbon pes you had to be from the menu you had to RSVP if you didn't make a reservation we know this from learning you were not able to partake in the carbon p additionally in order to partake in the carbon p you he had to bear if somebody was HE GOT PUSHED OFF HE GOT bounced to pes but hey today we don't have a carbon pes so if you want to partake in the seder you didn't have to make a reservation you don't have to be taught I don't have to do a background search on you every single person can come and partake in the government. So we say we could do what did we just walk outside look for a guest to invite into our seder everybody's invited being that the beginning of is this herish that we feel so bad that we're not where we want to be. So this year this year it's called should be this is a that's 5 600 years old. This is the way the in what the herish of the is supposed to be when he begins to say the word if you think about it really the herish of is very similar to the herish that we mentioned from that quotes in the end of that he quotes in his why we don't make the of because really that's what we should be doing this second right here instead We should be making the it's the is that we're not doing it the way that we're supposed to be doing it on some level. This is a CPC number one. It's not the carbon and then the of that we already want to be telling a new story who took us out of who took us out of but again we start this sa this beautiful beautiful night but we do it with this bittersweet herish of let's be finally ready Okay. So, uh this is just the it's a short but this is just the so we started by saying so matzah is referred to as what's the origin to this to this phrase. So the origin to this phrase is really a posyra. The terra in par, this is a Mishna. You're not going to find this anywhere in describes as being the says of So the when describing the mat describes it as that's the makar the origin to these words you don't need margles for this that the matzah is referred to as so what is mean what is the t of those words if you take a look at rashian says it's bread that reminds us of the of the pain that we had when we were in Mit. It sounds like from Rashi that the purpose of the matzah is to remind us of the fact that we were once slaves and we were bits we were bit. Therefore, we go ahead and we eat. Now, why would matzah beam? That's not because it's poor man's bread. Doesn't have a lot of ingredients in it. It's something that's cooked in a very haphazard way or baked I should say. But the bottom line is that it's something that's inherently inferior. And it's referred to as because we were in this in very very inferior state. It's take a look at this. other they all say that this is this is what it means is this just want to bring this out a drop better if you go through the there's many many different that the gives in terms of what the is I'll just mention somely says that the word is and he learns from here that you can't use in order to make matzah okay says that is oni An oni doesn't have a lot of ingredients. Thus, matzah is not let to have a lot of ingredients and therefore you can't put any you can't put any you can't put any you can't put these ingredients into your matzah said that the reason it's called to support. So there's an idea that it's because there's a mitzvah to say you say another says so too you're supposed another says it's a joint effort they don't have aim so he does what he does and she does what she does and then together they make it through. says, "So too, there's an of the he's supposed to be in his thing and she's supposed to be in her thing." The has a whole bunch of different is, but is telling us the and are telling us it's the bread of our affliction, not the poor man's bread. That's not the is and it's called. But if you think about it for a minute, it's really a double play and we in the just spoke about this at length when we were learning in and that is why do we eat you made a very very big deal about this. It's a Mishna says and then went and he said the reason is because when he left on Nissan So all the balabustas who were preparing they didn't have an opportunity to allow the dough to rise because they went out they went out so quickly as the says the says it's because we want to remember the and we want to remember the fact that when we left we left in a second we left And it's for that reason we go ahead and eat matzah. And this is a by the way. So we know for sure that the reason that we eat matzah is to the way that and this almost seems to say the exact opposite. And the martashi by the way is free but this is what the saying now truth is that if you go in the what are the next words? Oh, the reason you're eating is because we left and call you. So, this is a little bit confusing. How do you read this Pik? The Pik seems to be telling me two ideas that the represents two ideas that blatantly contradict each other. On the one hand, On the other hand, it's says you're trying to remember the fact that you got out so quickly. If you take a look at the Ramban learns in this P that the P is actually telling you that there's two reasons that you eat matzah. When you eat matzah, you're actually remembering not just the fact that we left, but you're even remembering the worst of times. What happened before that? You're remembering the this is to me such a big I mean it's that we need to speak it out inside says the Ramban is referencing to all the you have in the of that we didn't know from parishes number one the over here informs us that is this is not something we knew from the right it's not something we knew from learning to teach us so that we should know that we eat matzah to know that we love which is something we knew already from Parish's point that's why that comes first not just that but also we should remember that that we were mit and we didn't have proper bread all we had was a little bit of uh wheat and a little bit of water and all we were able to make WAS MATZO THIS IS BEING to two things. Are you ready for the punch line? We need a drum roll. And this is literally the way we start the we start this is the part. But the almost in the only way you could learn the and that is the really the mat represents two things. On the one hand it represents and on the other hand it represents the fact this is a critical addendum to the raid that we spoke about and that is we said m it's everybody knows it's a mishna what are you talking about it's we sp all the different but the bottom line is there's a whole another component to this and that is there's really a second two that contradict each other on the one hand on the second just to bring this out to out more. If you take a look at the Abu Dam's, which by the way, as we can see already is a very critical march. If you want to learn through the with the that he brings quote he brings from the who was one of the who said in the name of Ben Ezra also known as right the he said he was a captive inu in India they used to give him and they had this They didn't give their prisoners. They didn't give them Ezra said the reason was he said it's because it takes a long time to digest. It stays in the system uh for a long time. As a result, you don't have to eat so much. It's very economical. So, if you have a captive and you need to feed him to keep him alive, there's a good way to keep them alive. extremely and this is exactly the practice that the Egyptians used to do with the but the bottom line is is there these two that you find with regards to on the one hand it represents the worst of times on the other it represents the best of times stating that if you take a look at the right here on his he has a tremendous and by the way all the old hagodas have a huge on and this is very much the which is why I thought we have no choice But to go through this properly and that is that barbell says that doesn't quote the rabban does quote thera that this matzah but at the same time we say in the matzah and we don't mention the fact that we were once slaves and when we were slaves we were fed matzah the only thing that we mention is the fact that and if that's the case in the mitzvah in the time of why we have a mitzvah of it's one reason it's singular it's not it's one it's there's a mention of that's because there's also a to the and the you should know there's also a but at the end of the day as much as the pik seems to be saying to him and the rabban for sure seems to be saying to him the said it can't be because I have a murish looking me in the eye that says and you don't mention the where do you mention by that's why you mention in the part you talk about you don't mention it when it comes to the what you should have said was to categorize it like that you'd remember it so well but says that nobody did that what we said was You have to say that as much as it's but at the same time that's not the reason we eat matzah. It's a for but it's not the reason that we go ahead and we do it. We mentioned yesterday that we eat carpasses, but when we eat the carpass, we pick celery, right? We pick the carpass because which gives us a matzah on a biblical level is doing the same exact thing. We're eating the matzah because that happens to be. But the bottom line is that we eat matzah. Why? So before this before the and the early on of you would have said it's but really after further review it's there's really an element of as well. It's actually interesting that when we start the we focus on the we focus on the and then when we come to the end when it comes time to actually eating the mat then we focus on the there's two but the in the beginning is the and the is and I think the p is we're just going and right now at the beginning of the on some level we're supposed to put ourselves into the mat of so now we're focusing on which of the it's but then when we get ready to the end and we get to the and we get to the fact that took us took us out of and we get to the and we get to denu then the doggish is more on the gu. So then we focus on which component of the matzah we can we focus a little bit more on the gula component of the matzah. Either way this is just a little bit of a an eon in terms of understanding but just to end with one and that is in this is in the on shabas. So if you have the newer it's in page if you're old school it's in the older said that every single year it starts the he says and then he says what would it be if you attack a goat to your front door like Rafauna did and you would make this huge declaration and you would invite everyone that you do know and you don't know into your seder and they would actually come. Now what where would you put them? What would you feed them? How many pounds of matzas did you buy? It would be an impossibility. Which means that when you say let's be honest, you don't really mean it. How's it possible that you start this holy holy night? How's it possible with you're not really inviting everybody? You don't want them to come. And let's be honest, if they came, you wouldn't even know where to put them. So for said that he repeats over and over and over and over again throughout his and that is that it's that in a kadusha the place the area the perimeter is not bound by physics. So created and there are certain scientific rules that govern the way the world works. One of them is that things are bound by time things are bound by space. Er, kadusha transcends physics. And if a person is a mockim of kadusha, space, time, these are all things that suddenly go by the wayside. And he said, exhibit a for this is he says we know that is referred to as what does it mean? This is in the of talking about the beauty of that once was says that just like a just like a deer as grows so the skin of the grows with it so too the more people that come to Israel the land expands and it facilitates all these people that are trying to come in. It's because has so much and because of that so much it's able to literally expand. That's why it's referred to as the said that as much as has so much which is the within has even more kadusha. It's for that reason the Mishna says that one of the Niss that took place in was that when the Yidden used to come and they were a person never felt a person never felt like there were too many people there and there was too much going on. A person always felt calm and relaxed. You were able to walk in walk down and you felt wow that's more than just oh the land expanded to allow people in. Oh, I'm here but I feel very that's because even more that within the was and that's the mikt that's the say when the used to come to be and they were in theor so they WERE that's more than IT'S LITERALLY THAT'S BECAUSE theor has even more than as a result more you're less bound by the laws of physics. So over there you could be in a mad he always speak out that said that that what was the nest of so everyone always says over the miracle was that even though it was so tight they were if a person would have a he would that's not a miracle what's the miracle that's how it works is not the science he says you know what the miracle of was you could be in a mock AND YOU COULD FEEL IS the is the and he says why the wanted they should be but the nest wasn't the was the classic but then the went right there and he says that when the yen crossed the yard in the times of so all of STOOD BABAD IN BETWEEN THE BUM of the ar how's it possible 600,000 plus the women and the children how is it possible they were all standing bhabad the terist cuz That's already the and in that place RIGHT THERE THERE'S SO MUCH THAT THERE WAS NOTHING not even not even but here's the bottom line the bottom line is is that when a person is in a mat of the moreish the matz is the less it's bound by science that's why was able to says okay. So if a person understands what the lea is and a person realizes that at the night of pes there's such a scholus in the world and his bias becomes such a mum of a sashina he would realize his bias is a place that is not bound by physics and if it's not bound by physics he can go to this front door like did and he could say and every single one of his neighbors and their families and can come and it's going to be room for them. And a person could take out his matzahas that he bought and he could start titling matzas to every single person and everyone's going to get exactly what they need because in a of inad says he's not lying. He's telling the truth. Everybody can come and if everybody came everybody would have everybody would get exactly what they need. You know just to end with one heres if you go through again the of the on the themes that they talk about is why is written in Aramaic is written in Kadesh. Why is written in Aramaic? Now the truth is that we mentioned that halaka seems to trace itself back to maybe circuna. Well if that's the case it comes from bavvel and bl the language they spoke was Aramaic which is why the bab is written Aramaic and that would actually be a very good shot. Most of the we said comes from and most of the it's like says in his literally first paragraph in his comes from everything we have from but as it relates to this this is more from this man of when Rafa used to say Rafa said it in Aramaic so when we say it we're saying it in that in which it was composed we're saying it in the of Aramaic but if you take a look at Abu Dam you take a there's an literally terms of trying to figure out and trying to explain why it is that we begin the in Aramaic but maybe you could say and maybe as far as goes this is the says when I used to go together with so he would always say but is how we'd say the sometimes he would say And sometimes he would say it in Aramaic. How is diving for sometimes in Aramaic said a person should never d in Aramaic said that if somebody dies in Aramaic will not be able to help him with his wasing for and being that he was down for He didn't need the to understand this. You know why? Because is with him said in the name of how do you know that is always with and then brings a when somebody goes to be there's a whole you know this there's a whole how you have to conduct yourself when you're in the presence of this has that the Yidden had once upon a time they would go to and they realized that they had to you know but it's that understand all the but there's one they don't understand and that's Aramaic and we've spoken about this in the past but the bottom line is is that there's one language don't understand that's Aramaic and it's for that reason when a and you never d in Aramaic stating that when he was he used to in Aramaic and the reason he didn't feel that what do you mean you can't dab in Arabic cuz that's all when your is going that's when you need the malik the but when a person's in the presence of the understands and he would go ahead with I always felt that why did he do okay you still don't have to dab in uh in Aramaic it was probably to GIVE TO THE HE WANTED to be he wanted to tell the you understand in Aramaic everyone knows that you don't in Aramaic OH BUT THE IS WITH YOU right now and that SHOULD GIVE YOU COMFORT THAT SHOULD GIVE YOU YOU SHOULDN'T FEEL AS LONELY the bottom line is is that there's an that don't understand Aramaic and that's where when he was in the presence of the to bring out this he would to bring out this point you know brings us in when it comes to the you should not say the drink shouldn't be of it's supposed to be of and then in parenthesis the mish says the is If you take a look at the schlaw says why is it that a person should not read the he said not read he said the reason is because when aid says the comes and he says I want to hear how the telling the story of so he says everyone knows is not supposed to sit so said that when he's because of the cover he has to have is SUPPOSED TO BE HE'S NOT SUPPOSED to sit when he's doing it in the presence of the he's literally doing it in the presence of the say that just like when took when he did 3,330 years 8 years ago he did every single year at the closest that we have with maybe maybe that's why we start the seder we say we begin like said we do it to bring out the same that we don't have to go through any we don't have to go through any but we're talking directly to our in the presence of the and the reason we start is to bring out this point it's interesting that if you look at the already picked up on the fact They bring out this point that we start so the shouldn't understand it. As a matter of fact goes so far he says you know why you say because you're about to say you're going to invite everybody in. What if the come that's what I would say he says yeah but what about if the come what if the COME? WHAT IF THE COME? SAYS, "By the way, but what if THAT YOU'RE INVITING THEM INTO YOUR HOUSE?" HE SAYS, "DON'T EVER SAY THOSE WORDS." The power of words. You're going to say, "You're going to say in that all the bad guys understand what happens IF ALL THE COME IN THE SMALL THEY'RE GOING TO WALK IN. THEY'RE GOING TO CRASH YOUR PARTY. Now it's going to be you don't want them at this party." And as don't say it in a SO and that's why you say even said such a vert but I think thisish maybe and that is is that we're in the presence of the this is not just upshot in it just brings out it gives us color terms of understanding the and again if you look at desire and you go through This is the we're sitting in in the presence of the there's a closeness that we have on this night that really we're not to on on other nights. There's a certain kadusha that's inherent to the and maybe this is something we symbolize with the opening words of mag of that's why we say and we don't say It blesses.