Pesach Haggadah - Part I

Well, we've entered the month of Nissan and the month of Kuhula. Pesa is in the air, Pesa cleaning certainly in the air. And we would like to devote two Mondays to Inyani Pesa, this Monday and next Monday. I'm not exactly sure where I'll be broadcasting from this time next week. Hopefully, I'll put myself out of the way. But either way. So we always, we like to begin with a matter of Halacha and/or Minhaag. And the question that I wanted to discuss this evening is interesting because in many circles, one could say, it's not even a question. And certainly we might not be aware of the various answers to this question. And I refer to the question of when is the right time to bake masses? I think for many of us, certainly today, but in either way, in our experience, the right time to bake masses is hopefully sometime before we buy them, hopefully in the same year. And we buy them sometime before Pesa. And the matter is as simple as that. However, if we look in the Shukhan Auroch, in Aurochheim, Simentafnunches, we will find the following. No I game. There is a custom. Shalola Lush Matsas Mitzvah, the era of Pesa, the masses that will be used for the Mitzvah of Say tonight. The custom is not to need them, meaning not to begin to prepare these Matsas on era of Pesa. And Acher Se Shows, till after six hours of the day, that is to say, till after Khatsos. And why? Shahuz Manhakrabas, Kerman Pesa. Because that's the time that they would offer the Kerman Pesa. So the way the Shukhan Auroch expresses it, no I game. The custom is, or there are those who are accustomed to, not big masses before era of Pesa afternoon, which means a week and a half, it would be Wednesday afternoon from Khatsos, because Wednesday evening is already Saturday night. Where does this come from and how exactly does it land? The truth is, this insistence of preparing the Matsas for Say tonight specifically on the afternoon of era of Pesa, it goes back to antiquity. It is mentioned already in the Chuvas of the G-O-Nim, or of some G-O-Nim. So it's very, very well established centuries back. And, "Reshonim, who discussed this, cite this idea in the name of the Yushalni." So, so far we have names. G-O-Nim say, it should be done, some G-O-Nim apparently busy Yushalmi to this effect. But who is it that begins to give it the explanation that will lead to the understanding, or at least the primary understanding of this idea? That is Rashi. Rashi is cited by a number of works that are mentioned, that are written by his Tami-Dim, which represent the opinions of Rashi. These are works like Safer-Hawra and Safer-Haparides and Sidua Rashi and Maus-O-Ritri. Each of these is a whole enterprise. The world of Rashi is its own world. We're familiar with him as the commentator, the commentator. Par-Shandasa on Hulmesh and on the Gamara, but his halakhic views and so on are the, there's many works written by his Tami-Dim that discussed them. Where does it all begin? There were two mitzvists, or two of the mitzvists of Say-Donite, are in pure terms, the mitzvah of Mats-O. It's full of carbon-pesa. These two mitzvists are halachically equated. That is a concept which is called Hekish. Hekish means when two things are mentioned together in the Pasuk, it is in order to equate them halachically. And Mats-O and Carbon-Pesa are mentioned together in the Pasuk, in Par-Shas-Bow, the Carbon-Pesa is to be eaten Sli-Aish-U-Mats-O. The Corban is roasted and it's eaten together with Mats-O. That means whatever is true for Carbon-Pesa is true for Mats-O. And actually, this is an idea which is explicitly discussed in the Gamara. In the end of Masech-Espsochim, Daf-Kuf-Kaf, the Gamara says that till when does a person have to eat Mats-O? Do you have the whole night? Do you only have until Khats-O's for the actual mitzvah of Mats-O? The Gamara says it depends what your opinion is with regards to Carbon-Pesa. Because that is a Mach-Lokis in between the Tanai, between the rabbis of the Mishna. Some say the Carbon-Pesa can be eaten the whole night, but others say that the Carbon-Pesa can only be eaten until Khats-O's, like Makas-Bachoros. You actually cannot eat it after Khats-O's. So that is a well-known Mach-Lokis with regards to Carbon-Pesa. We normally think about it perhaps as we get closer to the Afikomen. Because the Afikomen we eat as a Zechir to the Carbon-Pesa. And that is why we're mindful since some say the Carbon-Pesa could itself can only be eaten until Khats-O's, the Afikomen should also be eaten before Khats-O's. That's the expression of the Shul-Hunar, "Yaza-Hair." A person should take care. Be careful to eat the Carbon-Pesa before Khats-O's. Other people eat it. Even after Khats-O's there are conflicting opinions. So we normally think about the timing of the Carbon-Pesa with reference to Afikomen. Everything else we assume has happened by that stage. And it is indeed a Mach-Lokis, Carbon-Pesa. But the Gomorrah informs us that aside from the Afikomen that we eat as a remembrance for the Carbon-Pesa, the Midsfa of Matsa itself is bound to the time of the Carbon-Pesa through this Hekish. If you hold that Carbon-Pesa could only be eaten until Khats-O's of the night, then you only fulfill the Midsfa of Matsa until Khats-O's. And for a person when past Khats-O's they're out of the Midsfa. If you hold it you have the whole night. So then you have the whole night from Matsa as well. So the Gomorrah we see discussing the parity and connection between Carbon-Pesa and the Midsfa of Matsa with regards to the timing of eat of their consumption of eating them. Rashi says, "The same will be true in terms of the time of their preparation." Just like the Carbon-Pesa can only be prepared on the afternoon of Arab-Pesa, and if you try and prepare it beforehand, it's Puzzle. So too, the Matsa that you fulfill the obligation on Saturday night will also must be prepared on Arab-Pesa after Khats-O's. And if it's prepared beforehand, it's Puzzle. This is the opinion of Rashi and many other Rishonim also concurred and therefore Arab-Pesa in the afternoon was typically spent baking those Matsas. Now we should know that this is the opinion of Rashi. It's cited in the Shukhonar as no hagym as a custom. For not all Rishonim agree. Sfar-Dhury Shonim do not mention this at all. The Riff and the Ram Bam do not mention this idea at all. And even amongst Ashkenazi Rishonim there is much dissent. And of the two counter-arguments, so firstly many Rishonim cite the Tosefta. And the Tosefta explicitly discusses the question of Matsa that was baked a good while before Pesa. Is it kosher? And the Tosefta says, well, if you had in mind to use it for Saturday night, it's kosher. If not, then not. So we see that for the Tosefta there is no problem per se of baking Matsas. earlier than aero of Pesach afternoon or aero of Pesach at all, one just needs to have the intent that this will be used for the Matsuh and that we know is critically important. One all agree, one only fulfills the mitzvah of Matsuh on Saydor night with Matsuh that is called Shamura, meaning it was guarded with the intent that it be used for Matsuh on Saydor night. But the timing, it could be a month before, it could be more than a month before, so that's explicitly in the Tosepta and thus say the Rishonim, if there's a Yirushaumi which may be stringent in this regard which we began with, but then the Tosepta is lenient, we follow the Tosepta. At this point I think everyone else just tries to stay out of the way. In a Machlokus between the Tosepta and the Yirushaumi, so it's left for the Rishonim to arbiter and many say follow the lenient position of the Tosepta. And moreover, some maintain that one could even demonstrate from the Gomara that Matsuh can definitely be prepared even earlier than era of Pesak afternoon. How so, there's a very interesting Mishna in fact. The Mishna, when it talks about the importance of intent, which as we said, that is critically important, that the intent that these are baked or guarded as we say, "Lashem" mitsvas Matsuh, that intention is crucial. Now there are other Matsus that might be completely koshele Pesak, but may be disqualified for say tonight. Among them says the Mishna in the second paracup, Sakhim, "What if a person bakes Matsuh for purposes of Korban Tota to accompany the Korban Tota?" We know that the Korban Tota is accompanied by 40 loads of bread and 30 of them are Matsuh. And the person may wish to bring a Korban Tota. The Matsuh that he bakes is 100% koshele Pesak. It's Matsuh, it cannot be promised. The question is, could he use it for say tonight? He baked it intending to bring it with his Korban Tota, but he had spare. It turned out that he baked too many and perfect. And now he has Matsus for say tonight. Is that acceptable? Says the Mishna it depends. If he baked these Matsus with the exclusive intention of bringing them together with his Korban Tota, he can't use them for say tonight. For the reason that we've mentioned already a couple of times, they were baked without the intention of being used for say tonight. They were baked with a different intention. Korban Tota, however, says the Mishna. If his mind is a little bit more open, if his options are a little bit more ranging and he has in mind that perhaps he'll use it for Tota, but he also might use it for say tonight and so on, then it's koshele. What does this have to do with us? Says the Mordechei, one of the great Ashkenazi Rishonim, contemporary of the rush. Why is the Mishna talking about a person baking Matsus to accompany a Korban Tota? When will he do that? Not on the 14th? You cannot bring a Korban Tota on the 14th of Nissan, because you can't give it the full time that it needs to eat it, because of the 40 lows of bread, 30 are Matsus, but 10 are Khamits. And therefore one cannot bring a Korban Tota on the 14th. It's for that reason that we do not recite Mismura to Soda. On Arab Pesa, certainly not on Pesa, because of the Khamit, but even on Arab Pesa, because you're going to have to stop eating Khamits and you never bring a Korban, if you know from the outset, you'll be curtailed additionally with the amount of time that you have to eat it. Therefore, a Korban Tota cannot be brought on the 14th of Nissan. It must be brought on the 13th or earlier, yet here we are talking about whether you can use the Matsus that were baked for the Korban Tota for Pesa. What does that tell you? That Matsus that are baked prior to Arab Pesa or entirely acceptable for Sedernite. That is a very interesting proof or argument that is cited by a number of we show him for the case of leniency we see from from Lakmetoda that the the the Matsus for Sedernite are acceptable even if baked before Arab Pesa, which means that the halachic equation of Korban Pesa and Matsus is only with regards to the eating, not with regards to the preparation. They're not tied to each other that way. The Posseum only equated them within the context of eating. Ver'ach Lewis Habassat, Balaylaazer, Sli'esh, Umat Sohz. So the Posseum says they should eat or consume from the Korban Pesa together with Matsus. So the frame of their equation is in terms of eating. For eating the times are the same but in terms of preparation, not so. Korban Pesa obviously is only bought on Arab Pesa but Matsus can be baked beforehand. Now what's very interesting is just to come back and see historically and perhaps even also well menagerically, an emanation of this discussion. What happens when Arab Pesa is Shabbos, which was the case last year, apparently it will not be the case for a good number of years. So this is terribly schmacht for the next 19 years. Now certainly one will not be baking Matsus on Shabbos. No one says that and for some by the way that is proof that this heckish is not on an absolute terror level. If it was you'd be baking Matsus on Shabbos afternoon. Just like you just like you you you Shabbos afternoon. But either way all agree that one does not bake Matsus on Shabbos. So then what do you do? And here there are two opinions. It's either before or after. The Shuchanarach as he cites the minhag that people bake Matsus on the afternoon of Arab Pesa. Conclude it's a very short section of Shuchanar. Ovidalet Shachalios, but Shabbos if the 14th of Nisan, Arab Pesa will be on Shabbos. Lushen be Arab Shabbos. You know when you bake on Friday afternoon, Acha Sheshos also after Khatsos. In other words, when keeps the afternoon time frame, but pulls it back a day before. However, there were many communities who followed in part of following Rashi's approach that when Arab Pesa fell on Shabbos, they would not bake Matsus on Friday afternoon. That's too early. They would bake Matsus on Motsi Shabbos before the Seder. So we have enough to deal with we feel when Motsi Shabbos and then Seder just put yaknahas together and that's more than enough for us. But in these communities, they would be baking Matsus and Motsi Shabbos and that actually led to its own type of time crunch because if you're baking and there's more than one person baking etc, it wasn't so easy to be sure that you would eat your Matsus before Khatsos because a lot of time had been baking, we assume that they went very sparing on the Dayanus in years like that to be sure that they were able to get to the time frameats. But these are, this was the minute of these communities. Very interesting. And that's how it's presented in the Shokhenaro. Many people are not muckpied on this practice. The Shokhenaro says it's a minhaag. Many people don't have this minhaag. It's recorded that the Vilnagon in the Maas-eraav which is which records the Minhaagam of the Vilnagon, he was not particular about baking on the era of Paisaf. The Or Khasholhan, as he delicately puts it, says that many people around, we have never heard of this idea. And the reason why is because there's actually, as the Mishdabura, of course, also says many people do not have this minhaag, the reason why is because there is another question, and with this will conclude this more halakhdika segment of our, of our share, we know that even a minute amount of helmets can render the whole mixture forbidden. Homets assures the Kohlshaw. It does not, we do not subscribe to Bitulbishishim. It's not nullified in one part in 16, even in my new amount can render everything that's part of this distringent nature of helmets. That is only true from the time that it's also to eat helmets. If a mixture took place, somehow helmets got mixed in with something before Paisaf. It does answer to the ratios of 1 to 60. Normal rules apply. That's why very often if something was baked, it will say baked on aerof Paisaf, as if to say, if there's any, with any type of shot. the rules of 1 to 60 apply. It only becomes hypersensitivity of the even a minute minute amount will us with the whole thing, from the time that Hommet itself is forbidden. But the question is when is that from when Pesa comes in? Some say, but others say even from had so's of error of Pesa, already which where we know it's already forbidden from the Torah to eat Hommet, doesn't have the penalty of courage, but already from that stage it will it will usher in a minute amount. Baking Matsa on error of Pesa of afternoon is a risky process because you can know, according to those opinions, that it already usurs Bamsha who you can no longer rely on battle. And thus says the mission of Brewera in deference to those opinions that we already it will us of the whole mixture best to avoid it. Baker Matsa's beforehand and that's where the the countermean I came from so to speak. This was said by the mission of Brewera in his time as a Sternberg at certainly in our time where we don't bake Matsa's at home and the Matsa's are baked on a much more industrial level on can only imagine what would be involved in a factory opening only on error Pesa of after-hatsos and everyone's going to get their Matsas. There'll be a lot of Pesa shayne's going on for that year. And therefore this is why many people are not MAPID, but some people still are. Hasidim generally are there. Resel was MAPID on this and therefore those who are many types of sects of Hasidim if you have a smaller group and they're able to do it so they do and they sing hallow while they're doing it and they've got their mechanisms for Biddle to take care of the Masha who process. So either way these are some of the highlights on the one hand if we go back to Rashi who felt that Matsas baked earlier than error Pesa of afternoon or disqualified. And yet we see that as part of the broader views of the Rishonim and see how things work out, Biza, Vida, Shohonara and post-Shohonara etc. Lemaisa every person should follow Kim Minhaug, Avosavir, Avosav, their family Minhaug, their tradition. And I would say just one another point. Maybe it's obvious, but sometimes it goes missing. There's many things that people think about when they are performing the Mitzvah of Matsas as we know one should have a Kizaius and the one needs to have to configure their Kizaius for the first one etc. And it also is a time frame which is called Kadeh-Kilas Pras. An eating session in order to have cohesion needs to be within a certain time frame otherwise it's just all over the place. How long is that time? One needs to know. All of these things are true, but what's also true is eating Matsas on Sadrinite is a Mitzvah. It's a Mitzvah from the Torah and Mitzvah should be performed with joy. And therefore as much as and one can do all of these things as much as one needs to have a bit of an eye on the clock as is it Katsos, well, where we Katsos for the Matsas, but is it Kadeh-Kilas Pras and Hellen-Kizakazais? These are technical things, they're all very very important. They are the gashmias of the Mitzvah. But none of that should preclude a person, should not be eaten in a state of anxiety or anything like that. It's a Mitzvah from the Torah, Matsas on Sadrinite and like all Mitzvahs, especially the properties that the Mifarsim talk about, and because I'll talk about with the guards to the Matsa, the atmosphere should be one of joy and that should prevail and prevail as one fulfills this very very special Mitzvah. So having spoken a little bit about a matter of Halacha/Min-Had of baking Matsas, we now proceed to the Sadr itself. And the very first words that are uttered on as part of the Sadr once everything is set up are the words of the poem Kadeh-Urghats. And this is very very widely accepted. Interestingly, Kadeh-Urghats is not the only poem that details and describes the steps of the Sadr. There are numerous such poems from other Rishonim and even from later I to date have seen something like 18 different poems on this and each one with its own inflection and so on, but this one has mazel and this has acquired a treasure place at the beginning of every Haggoda. Who wrote it? Kadeh-Urghats. Many people are scribing it to Rashi, but there is also a strong tradition that the author of this Kadeh-Urghats poem was somewhat later than Rashi. One of the great Baleatosis, Rabinu-Schmul of Faleis. Rabinu-Schmul of Faleis, Faleis in Spain, at part me from, he was one of the students, apart he was one of the teachers of the Rabinu-Mayer of Rottenberg. So he is very well established there amongst the Baleatosis. I recall actually and the Eschatai and the Masquhayom. I mentioned Kadeh-Urghats two or three years ago and I mentioned only the tradition, the attribution to Rashi and I was contacted by a Talmud of mine who was descended from Rabinu-Schmul of Faleis and he mentioned to me that they felt that it was from Murshmal Faleis and certainly there are many, you say that as it's a whole discussion and therefore I hasten to make amends this time round, there are those two traditions. Either way, what is the point and what is the goal of this poem? Now one could say Balebattishli that there's so much going on in the Seder and therefore it's important to know the steps when shouldn't get confused and so on and certainly there is much to that. But this year, yesterday in fact I came across a chuvah of the Mar-Shal, Rabi-Schlomaluria, one of the great early Aharonim and he himself has a poem, the outlining of the steps of the Seder and he discusses briefly why these poems are important and what is their role? What is their contribution? And within his words this is in the chuvahs of the Mar-Shal, Sim and Pei-Chess and says, "The Gam-Ki-Vnu, it seems to me, Gam-Ki-Vnu, that the intention of those who made these poems, Al-Darekh-Hapasuk, they're basing themselves or within the spirit of the Pasuk, Ha-Shir i-Yel-A-Khen, Kilell-Hes-Hadeesh-Hag." Where is that Pasuk from and what does it have to do with us? That Pasuk, and we'll say it again in just a moment, is from the Navi-Ishaya, Perik-Lamit, Chapter 30 of Ishayou, Yushalim is being besieged by Sanharif, the King of Ashur, and everyone is in disarray, everyone is fraught with worry, they think to make an alliance with Egypt, they think that might help them, Yushaya comes along to tell Hiz-Giyou-Hame-Lah, do not make that alliance, you won't need it, that's not the way to be approaching this at all, Hakal-Ushbar-A-Khu-Wul-Wul, deliver you, and when he does, there will be songs, you will sing songs of praise about this, Ha-Shir i-Yel-A-Khen, Kileil is Khadish-Khag, like the night when the Khag is sanctified, and that is a reference to Say-Dh-Night, it's a reference to Leil-Pesah, and of course we know that the downfall, that plague, that struck all of Sanharif's legions, took place on Say-Dh-Night, in the piyutim in Nutsah, at the end of the Say-Dh-Ushbar-A-Khen, we actually make reference to one of those things that we say, I never call whether it's Vah-I-B-Hat-Y-Al-A-Lay-Lah, or Vah-Mah-Tem-Sah-Vah-Pesah, one of the two, but there is a reference to the downfall of Sanharif's army, it took place on Say-Dh-Night, and the way that Yishayis says it to King Xixi-Yau is, there will be songs as a result of that, like you experience on Say-Dh-Night. What does that tell us? It tells us, says the Marshal, "Demashman, Sha-Kul-Yed, Bishiro's, Oven-Yi-Mos." Everything on Say-Dh-Night should happen through song. It Kilell-Hes-Kade-Shraag is a night of Shiro. And that's what these poems are for, the night, and it's very interesting, I'm in the Marshal, is basically noting, seemingly, and it's a universal custom, that the poem is sung. Every family has its community or different regions, they sing Kade-Shiro-Hats. The night begins with a song, says Marshal, because it's a night. of some as per the Norvigishaya. That's very interesting. When we say when we start to sing kadeś or kadeś we might not be as mindful as we should or as we would like to be that we are atmospheric least already inaugurating the evening as an evening of some. It will end with song for sure and there'll be plenty in between between now and then but that's how it begins. I believe a very wonderful thought to accompany us as we sing kadeś urchats exactly to appreciate what it is that it's doing and there's many different discussions actually about the phrase theology of kadeś urchats as we've discussed in the past. Why is it that we say kadeś and rakhats? kadeś urchats? We don't use the verb to connect anything else and why is it the first time we say rakhats? For the first washing before a campus and the second time we say rakhatsa? What's the difference between rakhats and rakhatsa? Moatsi matzah is that one thing? Is it two things? Is it hamotsi and achilas matzah representing lechemishna and lechem oni or is it all one thing like shokhan or eich and what is nirtsa? We know everything that we need to do until we get to nirtsa. What do we do at nirtsa? Well there's many songs but they're much later than nirtsa came before those songs. So these are some of the classic as befits the words of Rishonin. Whether it's rashi or biddishmola chalees. These are Balea toastos and everything is written with precision as mfarshm even until our time continue to mind them for insight. So that is a word about how we introduce the sader of kadees and rakhats. With regards to karpas there is an idea that we've mentioned many times but I came across a supplementary idea and the I will begin with the idea itself. Well known my father's that's how I would say this. I think this has gone around the world. Many people that if I meet them and I've never met them before the first thing they will say is your father's explanation of karpas changed everything for us. And that is based on the idea that what is karpas all about? Formally we it actually maybe not it might not even have an answer because it could be one of the things that we do in order to arouse the attention of the children. Well if it's then to arouse the attention of the children that might be its soul purpose which is a worthy purpose but maybe there is no explanation other than that. If they see people are dipping before they've even I mean I'm out see they'll wonder why and then they're in and we can start to tell the story but as there been a manor says the word karpas itself relates to the so the very beginning of the story the way that we went down to mincerim through the tensions between Joseph and the brothers they sold him down and karpas which is a type of wool as we describe in Megilas Esther or karpas uta che les in the very beginning and a khashveerish's feast that was a type of wool that rashes associates with the casonas pasim with Joseph's special coat which was a point of contention between him and the brothers and therefore we take the vegetable and we call it karpas and we dip that in saltwater as a zehe for them dipping the casonas pasim of Joseph into blood so we give full recognition and awareness to how the story began all the way from the beginning there is something as reminded of it recently again my father mentioned that in the times that that we would bring the carbon pesa the gumara describes how once the carbon had been brought the animal people the people would take it they would sling it over their shoulders and walk to wherever they're going to have the saider and the gumara in masach has besochem records a comment on that and that is tires this is as rashi explains derr ech socherem ishma eilem this is how ishma elite merchants carry their wares they sling it over their back and orbslam a clougar in his payers on the Yeriyah Shloma one of his payers he more correctly on the haggada Yeriyah Shloma he asked the question why does the gumara need to inform leave that the that the way that they sling the the carbon over their back is the way that Yishmaa merchants apply their wares the Derslama clougar again resonating on this idea says that as we are about to begin the story we recall how the whole thing began it began by Joseph being sultim its rhyme through so heri mishme eilem and therefore we we give a recognition to that as well the masyashem rebeleza ashkenazi also independently has this understanding of carpasi doesn't explain the word carpasi the way the way there were been among the octas but he actually says just one further point I believe the baneesh ha'i also echoes this but it was preceded by the by the masyashem the true to the matter is as we know on stay tonight we dip twice meaning we dip of course that's one of the questions of the manish tana we dip before we tell the story and afterwards before we tell the story we dip the carpasi in so water and after we tell the story there's another dipping that we dip the morrow in haro says says the masyashem it seems to me we'd like to suggest that the two dipping that we do on stay tonight chorus in the beginning and the end before and after themselves correspond to two dipping that took place in our national experience one before and one after namely the whole thing began with a matbilin when they took Joseph's coat and they dipped it in blood and therefore that was the before dipping but then it culminated also with the dipping because on the night of carbon pesa says the pasha you need to take the agudas as of the bantalapisab utaval tem badama shebassaf and you need to dip it in blood apply it to the doopers and therefore and the corresponding to that we have the morrow which is dipped in haro says interestingly and perhaps ironically the the second dipping which was a prelude to our freedom in our say their experience it's the dipping of morrow which is about the slavery but either way this is the filling out the picture that actually this remembrance of the dipping of Joseph's coat takes place apropos of a remembrance of another dipping later on and those are the two matbilins of say tonight once again atmospheric markers of the evening if we are alert for them so thus we have we have our car pass and then we get to maggid first alaqma anya and then we have the question of manish tana now what's interesting a very interesting insight in exactly what manish tana is is offered by a roshal was within the context of a lachik discussion and the background is I think it might be fair to say that we don't really see manish tana as adding any anything or any information certainly to say tonight to what's meant to happen on say tonight the child just doesn't know what's happening so so what he might be doing is peaking his curiosity or we peek his curiosity to then tell him about the evening but manish tana itself doesn't bring anything to the table it doesn't add anything to to our mitzvah it just sets things up so that we're able to fulfill the mitzvah but roshal I suggest that that might actually not be so accurate it could be that there's something that is that is mentioned in manish tana which isn't mentioned anywhere else in the sater so you need manish tana what is mentioned there he just doesn't know but the question is manish tana halalah hazeb iqal alaylos why is this night different from all other nights the question that's voiced in the manish tana is this something special about this night now the child just doesn't know what it is wherever is also manish tana doesn't know where it is but they are noting and expressing that this there's something about this night that's different from all other nights that's never really mentioned explicitly in hagaada we just tell we tell the story but in a sense the question is to why we're telling the story this evening evening is really relying on the child's question, which is the some what is so special about this evening. Once we start to tell the story the subtext of that story is and that's what's so special about this evening. But we never say that in words. But it's very important. In fact according to a Pyrrnsson of H.I.C.C. this actually is what the Rambam means when he invokes another Mitzvah as he presents and introduces the Mitzvah of telling the story of Yatias Mitzvah. According to the Rambam and Yatias Mitzvah will look into this in further detail next week. But the Rambam begins by saying there's a Mitzvah to tell the story of Yatias Mitzvah on satanite as it says and he quotes a post in the end of Parshas Bho Zakhor as Ayom Hasey ashe Yutzasani Mitzvah. Remember this day that you left Mitzvah and Vechain Humar Zakhor as Ayom as Shabas Lakacho as it says remember Shabas and many many Mfforsham are wondering what is the Rambam seeing within the Zakhor of Shabas that helps shed light on the Zakhor of satanite. It's more or less a suffix planetary. Why does it have to be like the Zakhor of Shabas? What does that add to our understanding? And Rupramsal the Baitsik said that what we what we glean from the Rambam's association of the story on satanite to Kiddish on Shabas is that Kiddish on Shabas is said on Shabas about Shabas. In other words it's very apropos that you make Kiddish on Shabas because it's Shabas and that also needs to be emphasized on satanite. We're talking about all these things this evening because tonight is Paisa. It's remembering not just the story but that it happened today like it's Shabas today. It's Paisa today. So says Rupramsal the Baitsik that's how we understand what the Rambam is enlisting from the Mfforsham Shabas. The Zakhor of Shabas is its Shabas today. The Zakhor of Paisa is its Paisa today. So not just this happened but it happened today. And Rupramsal the Baitsik, Rupramsal of Baitsik, Rupramsal of Baitsik, Rupramsal. Grantsam explains that this actually can be seen from the Rambam himself, the insistence that we mentioned that it happened today. This is the anniversary. That's why we're choosing this day. It's explicit in the Rambam's words. The Rambam says within the course of Hilkos Khmatsamatsa, per examiner, who he discusses this mitzvah, "Le fi dhato shal ben aviv malamdo." The father has to teach the child in terms of what the child is capable of understanding. And therefore the Rambam says if he's a wise son, you see like this, similar to along the lines of the templates that the Habbada gives us, our Babbanim divratura. And one of them who been caught on O-Tipesh, what if he's very young or not so not so quick? And you really just need to give him the synopsized version. O-Merlo, the father says, "Avada Mahino, we were slaves, Ubalaila Haze, Pada Osano, Hacadishboru." And on this night, Hashem redeemed us. In other words, even for this very young young child, who one has to keep things to the bare minimum, we do not add in other details, but this is apparently a core part of the story to mention that it happened tonight. Tonight is the anniversary of when this old took place. That you can't leave out. But what's interesting is, and here, where Abasha Wais picks up, is that the Rambamini mentions this with a small child. But what about everybody else? Where do we see the emphasis that is on this night? Says Rambasha Wais, "Anyone who's beyond the capacity, but higher than the capacity, a small child will understand that that is the answer to Manish Tana." Manish Tana raises the question, "What is this special about tonight?" So the answer of the whole story is, "That's what's special about tonight." Because tonight is tonight. So it's very interesting, there's a certain one could say, a synergy between Manish Tana and the answers that are given. We look upon Manish Tana. Whoever asks Manish Tana is doing nothing other than preparing to receive the story, but they're actually contributing to the evening by emphasizing what a special night it is. And the answer that will come in the form of the story is, "Yes, it is a special night, because it's on this night that we had Gulas Mitsrayan." It's very interesting inside there, into Manish Tana. Moving along a little bit as best we can, we first tell the story of the sages that we're reclining in the in Benayrak there, and interestingly apropos of our earlier discussion. They spoke about your Tias Matsuraim the whole night. Now, this stipular gone points out the Kielis Jakov that according to some of those present, that wasn't necessary, and it's very much connected to our earlier discussion. There's a macho-cus between the Tanoi and sages of the Mishna to when can you eat the Korme Pesar, Chatzos or the whole night. Paranelling that macho-cus about eating Korme Pesar, as we said, is also eating Matsura, but will also be the question of when is the Mitsura of Haggoda of Sipri Tias Matsuraim? So, so, when does that apply? Because Matsura is tied to Pesar, as we saw, Matsura Suburureroim. And Haggoda is tied to Matsura. Bavor Zerlo Amarti, Elabashashish Matsura Umorah, Munachumle Phanecha, which means your view on the time frame for eating Korme Pesar will ultimately inform your view of Matsura and of the Haggoda. Two of the sages that were at that sater, or of the opinion that the Korme Pesar is Onion Tuchatzos, Rebieli Ezir and Rebielozabena Zaria, are both on record as saying that Korme Pesar on a dintour level is Onion Tuchatzos, which raises the question, so why are they involved in the story of the whole night? It comes Kamsatzos, that's the end of the Mitsura as far as they're concerned, but they keep going, says they're tightly yet, you know why? Because they're in Rebieli Kiva's house, and Rebieli Kiva, their host, is of the opinion that the Korme Pesar is the whole night, which means the Haggoda is the whole night, and your personal view may differ, but he's your host, and yours guest. Guests at Rebieli Kiva's table, for that evening, everybody acted in accordance with the opinion of Rebieli Kiva. It's amazing to consider this idea. One presumably could not tell the difference between those who continue to discuss the story because they felt the Mitsura was still there, and those who continue to discuss because they guessed that Rebieli Kiva. We assume everyone contributed, continue to tell the story equally in that way. But then we come to Rebieli Kiva, a lot of the Nazariah, and he famously says, I'm like I'm 70, I was never able to convince my colleagues to mention it, so it's my triumph at night, until Benzoma came along with this exposition, the structure of Kalyume Khaiecha, which he says to include the night, and even then the Khumm and Sayyidina comes to include your most hummashir. The most basic question about this paragraph in the Haggoda is, what is this paragraph during the Haggoda? And the background to the question is, the Mitsufon Sayyidinaite is to tell the story called Cypriot, C.S. Mitzrayan. It's a special Mitzuf for Sayyidinaite. What Rebieli Kiva has been as a Zaria in his colleagues are discussing and debating is the Mitzufon the entire year round. Either yes or no, but this doesn't stand or fall based on that. So why do we bring in the year round discussion on the special evening, where all agree there's a special Mitzuf of Cypriot, C.S. Mitzrayan, and some say in response to this, or Khashulchun and others, that this is exactly the point. If indeed there is a Mitzufon to mention in C.S. Mitzrayan every night, so then what's the special Mitzufon Sayyidinaite? We basically ask Manishtana, Alain Azami, Kala Lainos. Every night there's a Mitzufon to talk about it. So how is the special Mitzufon Sayyidinaite? To which the answer must be, if every night there's a Mitzufon to mention it on Sayyidinaite, it's more than mentioning it. It's telling the story as we say, Kala Marvela Sapir, it is Mitzrayan, Harizan Mishubar. So this actually is almost like by relief, or by contrast, the background to the uniqueness of Sayyidinaite because on a basic level, there's a Mitzuf every night. In the end of Shema, to talk about it, yes, Mitzrayan. But the Maasiyah Shem asks a very basic question. Apparently the moral of the story or the goal of bringing this discussion is, there's a mitzvah to mention it says, "Matswain every night," although it seems to be a macho locust. This discussion actually is extracted from a mischneur in the end of the first pleric of Masekha's brokhovs. But the Agada leaves out the first four words of that mischneur, which are, "Mazqirin Yitziyah Smithsryam Balaylos." We mentioned it is, "Midzryam every night." Those four words that the Agada leaves out are seemingly the only words that it needed to put in. Because they seem to be a consensus. It seems to refer to the alahah. Masekha and Yitziyah Smithsryam Balaylos take that and now compare Sayduh night with that and you'll see that Sayduh night needs more. So of the mischneur, we actually delete the words that would most directly tell us as a mitzvah every night and we only bring the macho locust. That's a very interesting shaila. Rebelot Sibin Azarya says, "Hariani Kivinshipim Shonna." Now he says, "I'm like 70 years old." As we know, this is based on the fourth paragraph of Masekha's breakfast in the Gomerah. He wasn't exactly 70 years old. According to Rashi, he was 18. He was probably even younger. But when they told him to be the Nasi, and you know, if you don't have a white beard, so no one really takes your alahic decisions seriously. So then you got a white beard. And interestingly, by the way, everyone took him seriously now. Even though they know that he only has his white beard, so they'll take him seriously and it still worked. Because people take you seriously if you have white beard. So, but really, he wasn't 70. So that's why he says, "Hariani Kivinshipim Shonna." Unlike 70, because he's actually only 18 years old. But interestingly, back again in the Hankada, or maybe even in the Mishno, one can't help but feel that once you know that, it takes a little bit from the oomph of what Rilazabin has already saying. Because if he's really 70, then what he's saying is, you know, I'm 70 years old. In all my many years, I was never able to convince my colleagues that's apropos. But now, once we know that Kivinshipim Shonna means, I'm like 70, but I'm not. So really what he's saying is, I'm not really 70. I'm only 18. And in all my few years, I was never able to convince my much, much older colleagues what's the. It seems like the loading of the emphasis of the statement has been diffused. Once we realize he's not really 70. It doesn't sound like he's been trying to convince him for that long at all. Which is an interesting Shaila, which Muforsha must. And there's many different answers, but the approach of the Manasi Hashem to this Mishnah is absolutely out of this world. The deserves a festival in his own right. Here we are, says the Mashi Hashem, talking about mentioning its Yasmus Femme at night, as opposed to the day. Now, of course, day and night are parts of the day. They are. And there are Allah Allah has that applied to them. They do. But there's more going on here, says the Mashi Hashem. Because as we know, the concepts of day and night more broadly refer to timeframes for the Jewish people. Are they times of oppression? Like nighttime? Like Golis? Golis is always associated with night. Gullah redemption is associated with day. Which means the broader discussion of her beloved Nazaria about mentioning its Yasmus Femme at night will have implications. What about mentioning its Yasmus Femme at night? Zou, or frame, if you're in Golis? And the question is very clear. You're celebrating having been redeemed from exile, but you're in another exile. Is there still meaning to that? And moreover, it seems, and these sites vary sources for this, it seems that in the very first exile that Jewish people experience, they stop talking about Yatesias Monsrayam. Because they were so traumatized by having been sent back into exile, they didn't see the traction. Why celebrate leaving Egypt when we're back in Barthol now? And that's part one of the things that we just let slide. During those 70 years of Golis Barthol, that came back after the destruction of the Second Basin Maglash. And Rebel Osir bin Azaria is in just such a time. Because he is, when is he? He's in Yavnet. The St. Hedges are already in Yavnet. That means the Basin Maglash has been destroyed in his time. We're almost back like they were in Barthol. And that's as the Masea Shem is what Rebel Osir bin Azaria is intonating when he says, "Hare anikovenshivimshana." I'm like from that time, I'm like a child of those of 70 years. It's like that. Which 70 years? The 70 years of Golis Barthol. Well, people stop talking about Yatesias Monsrayam, because they're back in exile. And we're back in exile since Rebel Osir bin Azaria. So it's like Reim Bova again. "Hare anikovenshivimshana." It's like those 70 years, although for again. But I don't think that's true. Says Rebel Osir bin Azaria. I don't think that we should assist from talking about it. I think we should talk about Yatesias Monsrayam at night, at night in all of his manifestations, meaning even in Golis. And that is his idea that he's looking to get across to his colleagues. So call you mechayacha. It comes to include the night. And it seems that his colleagues agree with him. They just think that call you mechayacha comes to include your most sommashia when everything is okay again, but certainly in a time of Golis. Rebel Osir bin Azaria is addressing a question that has been relevant to a greater or lesser degree for the last 2000 years. Namely, if you're back in Golis, it's like your Kivenshivimshana, like the 70 years in Bova. You're not in Bova, but you're somewhere else. And the redemption hasn't happened yet. Should you still mention Yatesias Monsrayam, says Rebel Osir bin Azaria, yes, that is an introduction to any sater that will take place in Golis. And the question is why? And the two main answers to this question, which we can elaborate on as we continue next year. Next big part of me is that number one, of the two elements of the Subjugation of Egypt, there was the physical element, but there was also spiritual damage, the 49th levels of Tuma. When we left Egypt, we got political freedom and we got the Torah. We haven't always maintained the political freedom, but we've never lost the Torah. And therefore, it could be that the emphasis shifts to perhaps the more spiritual aspects which they are shown to us at La Charestoleum for everlasting freedom, the Torah can never be taken away from us. As the Mishraathma says in Parshashbo, "Ve Chagosemosohaglasham, if you celebrate Pesach as a chag for Hashem, your relationship with Hashem, chukasoleum te Chaguhum, that will be an everlasting, will never be without interruption, other things are interrupted." But at the same time, even the more gashmiest, the more political side of freedom, we also celebrate. And the reason is because our experience in Egypt, vis-a-vis later experiences, was like the root exile experience from which other exiles were branches, which means our redemption from there is the root redemption experience from which all other redemptions will be branches. We've had the root, the branches will follow. And that's worth celebrating, even as we're waiting for those branches to grow, and to flower, and to sprout, etc. Therefore, for these reasons, the two primary reasons, we understand that even if we're back in Gullahs and certain conditions have rivaled if not surpassed conditions as they were in its rhyme for some people, some of our people, over the generations, Pesach was always there, either for, as we say, "Gulassano, Upedusnaf, Shayno, the spiritual element, and even the physical element. It's happened already. It is a sure to happen again, and we look towards each saider as we tap into the root redemption experience to further expedite and activate and energize the ultimate Gula, which should come, "Be Mehirab, Iyameyno, if not between this week and next week, certainly we hope, my Pesach shortly thereafter, we'll leave it over here for this evening and think of again, recession next week. All the best of the Surahs, Tovos, Leclal, Venerable,