Haggadah Shel Pesach: Spiritual Freedom, Emunah, and Living Yetzias Mitzrayim Today

Transcript

Right, so by bibet ha-karah, right, you have to pick up the karah and you have to show the matzot, and you have to say, Ha lachma anya di achalu avhatana b'ara d'Mitzrayim. Now what's the reason that we have to pick up and say Ha lachma anya? The truth is, in halacha, yes, yesod hamokpo. The whole Haggadah is ne'emar al... No, al hamatzot. Al hamatzot. So therefore you say like this, Ha lachma anya. This is the lechem oni meaning. Omrim Haggadah al halechem. I'm pointing, I'm ..., זה הלחם. This is lachma anya, di achalu avhatana b'ara d'Mitzrayim. Be'emet, yes? It's very simple. It's very, very simple. It's very, very simple. The whole Haggadah has to come from the matzot, from the maror. What? Korban Pesach also, magbia karanu, but today we don't have korban Pesach; we take out the matzot. Again, listen carefully. No, everybody is different minhagim. We start telling you halachot. Everybody has different minhagim, minhagim. What would you do? It's lachma anya. Rishonim bring two pshatim in lachma anya. Either lachma anya says the Rishonim, the Ritva and other Rishonim, lachma anya means poor, poor bread, poor man's bread, poor man's bread. Or anya means, בלשון עונים עליו דברים הרבה, that you have to say a lot of things about it. It's a bread that has a lot about it. ... You bring a piece of bread, you know what the sipur is? Nothing. The baker, ... that's all it is. Aval ha, this is lachma anya. V'zeh hakdamah lahagadah. That's the hakdamah, because this is the story of the lachma anya. What's the Haggadah? The Haggadah is sipur shemachorei ha-lachma anya. Azeh ha-pshat, ha, lachma anya. Brisker Torah, yesh al zeh sheha'etzem ha-sipur, ha'etzem ha-hagadah, tzarich latzet meha-lechem. כאילו אני אוכל את הלחם ומסביר את זה למה. אני שותה את הכוסות יין ומסביר למה. אני אוכל את המרור ומסביר למה. כאילו אי אפשר להפריד את זה, אי אפשר להפריד. עד כדי כך. Oh, the Brisker has a question that if you don't have the lechem in front of you on the table, you're not yotzei Haggadah. Bread? Oh, he's got it right here. What? Read, read. Read, nu. הרי משמע מהרמבם דהלחם עצמו יש דין שצריך להיות לחם עוני. לחם עוני, go ahead. Read from the beginning, the whole thing. You can read it, go ahead. אוקיי, יש להבין, הא דלא אומר הא דמצוה ד... דיאכלה... בנקי בלשון לחם עוני, הלחמא עניא. Okay, when you read the ... על פי מה שכותב הרמבם, לכל חמץ מצה. וביום הראשון אסור ללוש ולקטף, אלא במים בלבד. This means he translates the bread itself has to have only, the bread itself. הלחם עצמו צריך להיות לחם עוני, שאין בו שום דבר, ולא בשם מתובל, ולא בשום חמץ, אלא כדי שיהיה לחם עוני. Thanks, Rambam. וביום הראשון — this Rambam says, וביום הראשון — הוא שצריך להיות זכרון לחם עוני. למה ביום השני לא? יום הראשון, he means the night of the Seder. Second night is also the first night; he means Seder night. הרמ״ש מהרמבם, דבלחם עצמו יש דין שצריך להיות לחם עוני, דהרי המצה צריכה להיות זכרון לחם עוני. In other words, like this. ... יפה מאוד. הלחם זה לא סתם לחם זיכרון עוני; הלחם עצמו עוני. מה עוני? שאסור שיהיה בו שום דבר של sweet, שום דבר, שמן, anything. יש ספק בהלכה, very big suffix halacha, if an older person, there's a lot of dipped matzah into wine and eat it.

Right, but what's the shaylah? You lack ... lechem oni. ... That's something else. We're not even discussing ... that's something else. The Rambam is mashma that the bread itself omer asipur. You need that the bread, you need that the lechem should tell the story. I'll give you an example, and I don't mean to make fun, I mean b'emet. If you come to a party, right, and you see the bucharian bread, it's a story, it's a sipur, it's the history, I'm saying. Where are you coming from? It's the history of the people, you know what I mean? Halechem atzmo is a lechem oni. פירוש, עצורה של הלחם, אומר על העניות, מספר על העניות שלו. זהו דאמר כאן, הלחם העני, הלחם בעצמו הוא לחם עוני. ועוד, זה ... הוא גם זכרון למאד ... הוא גם זכרון ... Oh, that's a famous kasha. It's a famous kasha. They laughed afterwards, on the way out, not a ... b'Mitzrayim. So that's the pshat. They all say in Mitzrayim, lechem oni. It's a whole different ... That's what it is, oni. So let's go back. Make sure poor, make sure poor. Let me tell you what I'm going to do, my brother. Let me tell you something. What I'm doing here right now is, b'kitzur, giving you little pieces of information. I'm not yored l'sof shel hadavar, because my kavanah is something else. I want to learn with you a certain pshat in halacha. I'm, b'kitz, I'm telling you here, there. These are just nekudos. Believe me, these are nekudos gedolos. Okay, halachah. Halachah. Well, Rambam says that the lachma was not lechem tehilah sheyesh bo zeh. Ha'etzem halechem was on here. It has to be really poor bread. Nothing's allowed to be in it. Why will it think not? Saying that's matzah, no? Matzah is what they ate in Mitzrayim. Okay, matzah is also poor bread. I understand, but let's say it's not. Would you be yotzei? Maybe, yeah. As long as—as long as matzah. What do you mean, it's not one? The Rambam is mechadesh— that's what he's saying. The Rambam is mechadesh that in case you had a matzah, let's say you put a little sugar into matzah, what's wrong with putting—what's wrong with putting sugar into matzah? Says the Rambam, it's chaser b'etzem Hashem lechem oni. It's already not lechem oni. Eggs is for sure a problem because you have a problem of chametz, a problem of matzah. Kol dichfin yeisei v'yeichol. Kol dichrich yeisei v'yifsach. Kol mi shetzarich yeisei. Az harbeh she'elot yesh bazeh. Reishit kol, how do you invite somebody after the meal started already? Invite him in shul. You can imagine a guy comes home from shul. It is—I'm saying, before Kiddush, whatever. Where are you inviting him? Who are you inviting already? What? And who are you saying it to? In the house. So some takers say—yeah, I'm saying, who are you saying it to? Yeah, who are you saying it to? These are all famous kashas, and again, I'm not going to go into it. I'm just going to ask you the kashas, okay? Many Rishonim learned that this was said takkeh in the shuls. Originally this was said in the shuls. Today we say it at home as a zikhron, ma she'amru b... You know, you invited from shul. In shul you invited everybody, kol dichfin yeisev v'yeichol. That's why it says it's said in Aramaic. Why is it in Aramaic? Because it was ... in those times, Aramaic. That's one reason. Other reasons they say it's because of... Are you saying like counting the house like this? Kol dichfin yeisev v'yeichol, no. You already started. No, in the shul. They did this in shul before they came home even. Other Rishonim learned that it's because of the malachim, that's why it's Aramaic. Because you say kol dichfin, you know, you're gonna have in the door all the malachei chavalah you're gonna have. All the malachim, all the angels and the devils.

Therefore we say, ... he should know. ... I don't believe him. Hagadot, every year there's thirty, forty new Hagadot. Every year, every year. Oh, so the truth is there's a reason. There's a reason for it. Now, besides that also, it's a zman that everybody... Kneged arba banim dibra Torah, you know what I mean? Pesach is a time that's for everybody has to learn, you know what I mean? Chasidim ... Torah shelahem, everybody has what to say. And we're going to speak about that. Why is it keneged arba banim dibra Torah? There's a very famous story with Reb Elchanan's father-in-law. Reb Elchanan had a father-in-law, Rav Atlas. Yeah. He quotes him in the Sefarim ... His name was Reb Chaim Atlas. He quotes him in the Sefarim a lot. So Reb Chaim Atlas once got up at a convention of Rabbanim, and every rav got up and said the tikunim that they wanted to make for the Klal Yisrael, that this we should do and that we should do. So Reb Chaim Atlas got up and said, Ani rotzeh lamtziach tikun shelo yatpisu yoter Hagadot chadashot. Finished. No more new Hagadot. So everybody looked at him. We're talking about serious things, takanot, Rabbanim, and this is— He says, listen to me. With everything I heard today, takanot, yachol lihyot davar tov, v'yachol latzet mizeh rabbeh kilkulim gam ken. Mikol ma shehu shama, ma shehu mamtzi, rak tov yachol latzet; shum kilkul lo yachol latzet mizeh. He was trying to make chazak of whatever he heard before. He was trying to say that everything you heard before, like piska Hagadot, that's batul. Nothing could go wrong again, if you stop being matpis Hagadot. That's what he's trying to say. ... endsof lashe'elot u-teshuvot. I just want to get to yesod shel aggadah. You see, I don't want to ... levalbel את המוח with she'eilot. I want you to get the yesod of the aggadah. So, halach ma'anya di achalu avhasa. Does anybody have a question why we say that? Truthfully, you see, this is what I want. אני רוצה לענות השאלות שבאמת הם קושיות. That's what I want to answer in the Haggadah. Yes, why do we say that? You have a question why we start the Haggadah, Ha lachma anya? It's not a big question. Why? Because the whole Haggadah is about this. The whole lechem oni is to teach us the story of Mitzrayim, right? Yes. So this doesn't bother. Kol dichfin yeisei vyeichol, that doesn't bother me either. So chiyuv to come, kol dichfin yeisei vyeichol. It's inviting people, Yom Tov. Every Yom Tov, every Yom Tov, every... you should say it. And they did say it. They used to say it every Yom Tov. The Rambam brings down that if somebody comes and he thinks he's mekayem oneg Yom Tov by sitting himself without aniyim, this is not called oneg Yom Tov, poshut Rambam. Okay, but that means he has a family. That's a good pshat. So it has no shaychus to Pesach? It's every Yom Tov, kol dichfin yeisei vyeichol. So why is it... why? It's written in Haggadah. Yeah, because he's an am ha'aretz, and every Yom Tov they used to invite people. In Haggadah, this is written in Haggadah. That's why they say it. Yeah, but they only say it at every Yom Tov. Every Yom Tov is kol dichfin yeisei vyeichol. That's the way it was Yom Tov. Kol ditzrich yeisei vyifsach, zeh kushya gedolah, zeh kushya halachah. Why? Because you have to be manui for korban Pesach. You can't invite a guy off the street. That's a good question. I'm not coming to answer it, but you should know there's a lot of briske Torah, a lot of Torah. Kol dichfin yeisei vyeichol. Why do we call it now? We call him by motzi matzah, because we're calling Ani, and Ani sits like one hour. He's hungry. Yeah, but Ani also still start ... too. ... We don't invite people just to eat and leave, you know? No, you're not invited. The restaurant over here. And also, you're inviting him. Ani doesn't mean he doesn't keep the seder. It doesn't mean—only, not because to eat. No, it means to keep him, but he needs a place to yontef, you know, he needs a place to be. Yeah, okay. So called ... Yosef Yifsach, that's a big question. That's a big problem, halacha, because he can't be ... You have to be ... on Pesach. You can't wake up and say, Okay, I want to join your Korban Pesach. ... You have to be part of the Korban Pesach. You couldn't wake up and say, Okay, I want to be part of your group.

When they cooked it originally and they slaughtered it, you had to say, I'm going to be part of it. By the seder it's too late already. You're telling me nobody could eat it? It's not doing paying money, talach money. Of course not. Then I'll be part of it. It's not your korban; you're not allowed to eat it. You know what I mean? Famous kasha, they all talk about it. Famous question. My next question, which is really something I want to talk about: Hashata hacha, l'shana haba... What does this have to do? Where did this come out of the blue? Good. This is the Lachmanya, this is the seder. Fine. What happened? I invite you to eat, I invite you korban Pesach. How can I do that? Good question. I don't know. At least I understand what it is, right? At least I understand. Hashata hacha, l'shana haba b'ar'a d'Yisrael. Hashata avdi, l'shana haba... What does that have to do with anything? What does that have to do with anything? Now we're telling him, this servant, this... Here, the what? Now in Israel? This year we're here. You should know, the invitation next season is Israel. Like the Kiddush Levana, the invitation is going to be in Israel next year. Not bad, not bad. You still want cars. You need cars. You have a good head, you need cars. So the Brisker Rav spoke about this. Hashata hacha, hashata achshav. Now. Achshav. Ha? Shata. It's a kitzur of this year. Hasha... hacha, we're here. L'shana haba... b'ar'a d'Yisrael. Oh, that's the kasha. What happens if a guy's in Israel? You shouldn't say this? That's the kasha I want to ask. It doesn't say, it says Eretz Yisrael, it's the land of Israel. That's what it says. Hashata avdi, this year we're slaves. You're a slave? I don't know. Are you a slave? You're a slave? So today, let me show you that the entire Haggadah is based on one yesod. It doesn't mean slaves and not slaves. When we discussed, we left Egypt. If you think we're celebrating freedom, like the goyim think freedom, or we're celebrating atzmiut, independence, nation, we became a nation, it's not what the whole Haggadah is all about, and I'm going to prove it to you, piece by piece in the Haggadah. Now you see what this shiur is going to be? Today's shiur is based on explaining, and we're talking about the ruchniyus of Klal Yisrael. When we talk about avadim hayinu l'Paroh b'Mitzrayim, we don't mean physically slaves. It doesn't make a difference. There's physical slavery, but we don't care. That's not the point of the Haggadah. You want to know something? True, but we don't care. That's not what we're celebrating. Why are we celebrating 2,000 years after that? What was it, about 3,000 years already? 3,000 years after a story. Yeah, history. You know, you hear? They keep on talking about the way they were slaves, right? And all the Americans tell them, you know what the American people tell them? Get over it. Get over it, right? It happened. Yeah, I'm telling them, you think I'm joking? ... walk around day and night, huh? Slaves. And what's the American people's teretz to them? Get over it. What do you want? ... What do you want from it? ... everybody's equal. So what do you want? So now what? So what do you want to do? But they're saying we're going to give you love back, so what do they want? What do you want? Don't believe. Don't believe, you're free to do whatever you want. Again, again, again. In America, a guy could be a president, black, correct? So what does the guy care about? Hayiti eved, ma machpat lecha? Onim lo, ma ichpat lecha? Instead, hayita... now what do you want? Ma ata now? The same thing we ask the Jew the night of Pesach: Hayiti eved, hayiti eved, ma... so what? Hayita, now אתה לא עבד. You know, they say over a very nice joke. A Jew always complains about the avar. Oh, hayiti, hayiti. It's always that, right? They say over there was on a train once, and two Jews were sitting there, and one of them starts, Latchil... I'm so thirsty, so thirsty.

The guy doesn't want to hear it. He says, Do me a favor, Yankel, shut up already, okay? You'll drink soon. Forget it. Five minutes, Oh, I'm so thirsty. Stop, hafsik, hafsik l'kulanen. Oh, I'm so thirsty. Kids to the next stop, guy runs out, you hear? He buys him a drink, he runs back, he says, Yankel, here, take a drink. Shut up already. Takes the drink, drinks it up. Five minutes in, after the train continues, all of a sudden, he continues, Ay, ech sheyiti kol kach... Ay, ech sheyiti kol kach... Look how thirsty I was. I was thirsty. What's the tzchok shebo? Forget it. I'm alive, I'm alive, it's over now. Yeah? ... So what do you want? You have a parah, you have a... What are you busy with? Yeah, you hear the same... Ech hayiti kol kach... So mad. So what? Be quiet, that's all, finished. Ayah. The question on Haggadah is hakdamah. This paragraph is the hakdamah to the Haggadah. That's what you have to know. So what's the hakdamah to the Haggadah? Halachma anya. Tonight, you know what's the centerpiece of tonight, the movie of the night, you know what it is? Halachma anya. Tonight we're going to talk about anya, anya, lechem oni. Ay, you're going to ask, Man pat l'chama she'achlu... 3,000 years ago, sha'ata hacha, l'shana haba b'ara d'Yisrael. We're still not in Eretz Yisrael. And even if you're in Eretz Yisrael, what do you think you're in Eretz Yisrael, ruchnius-wise? We don't have Eretz Yisrael. What do we have in Eretz Yisrael already? Hashata avdei, l'shana haba bnei chorin. Az ein nogea achshav l'maaseh. That's what you're trying to say. You're trying to say that it's all one thing. It's hakdamah to the Haggadah. What do you want tonight? What are you spending three, four hours... You're here, a father gets up, he walks around with a thing on his back and he starts hitting the kids. Seder. Ma meshuga'im. ... It's a davar shehaya. It happened. ... What do you want from me? The answer is because it's not... It's chayiv. I love this. This was so important about chinuch, that the kid, you just tell him something without—of course he doesn't understand. השתגעת? You're crazy out of your mind. What do I need this for? You're living from 5,000 years ago. That's where he's saying hashata hacha. It's not 5,000 years ago. It's now, hashata hacha. It's again now. Because what's been chayiv? What does the ben chayiv mean? Ein lecha ben chayiv l'misha'osi baTorah. Do we have a Beis HaMikdash? We don't have a Beis HaMikdash. We don't have what the reasons to be in Eretz Yisrael for here. Ma yisra bein? Wanted to go to Eretz Yisrael. Why do you want to go to Eretz Yisrael? ... What? Good, Baruch Hashem, we זוכה a little bit today to have ... but do we have a Beis HaMikdash? Do we have— The Brisker Rav learns a little bit differently. The Brisker Rav learns that it's going back to once we say, שבע יפסח, ... בזמן הזה, so we say, מקווים. So כאילו, hashata hacha, מקווים לשנה הבאה ... חסד, ... חסד ... yeah. Aramaic, it was in Bavel. It was written in Bavel. It's like ... same thing, ... It's זמן הגלות. The Rambam says clearly, על הנגדש ... בזמן הגלות. That's how the Rambam starts off. Why they don't say, ... ... If people's coming out, if they just come out already— That's what he's saying, hashata hacha, לשנה הבאה. It's like again to us because we're still in galus. Mitzrayim is not something shel avar. When we talk about Bnei Chorin and Meshubadim, we're still there. It's again l'maaseh. What do you mean? Yeah, but we have the Torah, and we will follow after the Torah. Baruch Hashem. First of all, you know, you're talking about now. Do you know 40 years ago it wasn't even like this? Do you know that before the Holocaust? First of all, can I ask you a question? If you don't mind, and I don't mean to be rude. You know me, I love all the Jews. What was going on in Sefarad till about 30 years ago? What happened to all the Moroccan Jews? What happened to all the Yemenite Jews? What happened to everybody? Where is everybody? Suddenly, suddenly, they all went off the derech. Suddenly. They all went off. They all went... That's what we're saying. Hashata hacha, l'shanah haba b'aretz Yisrael. Baruch Hashem, Hashem is giving us a chazarah b'teshuvah.

Even in Ashkenaz, they say that the Holocaust came because it wasn't l'maaseh. How many Bnei Yeshiva were there already? The chidush, there were chidim, Bnei Yeshiva were yechidim. Every yeshiva had thirty guys. You know, that was it. I love, they say already, somebody is learning ... this is a good ... this is what he's saying. Yeah, I understand, but the point is, it's not what was, and don't think it's that good. It's not as good as you think it is. That's what he's saying. Hashata hacha. Yeah. Very good question. I don't know, I saw, I looked in the Rishonim, I don't know. It means like this: tomorrow ... because the next Pesach ... No, anyway, even though ... Today you're going to be ... but next year you're going to sell. Buy next year. Buy next year, maybe. Because next year is Pesach. No, the ... means buy next year could mean starting tomorrow. Yeah. In the morning. Even tonight, because next year ... maybe, maybe. ... אחר שזכרנו ענין הפסח, צריכים אנו להזכיר דברי נחמות, ולהרחיב לב אומרי הגדה, כלומר, אף על פי שאנו עתה בגלות, אין אנו יכולים לעשות פסח כראוי, ... זה הבריסקער רב. ... בריסקער רב says, ... we say Pesach, so we say Hashata hacha. But according to other ... Yeah. This is ... this is ... I don't know. No, I don't. Okay, let's move. ... ליל שימורים ובשנה הזאת יהיה בן חורין. He changes it, yeah. You see, the Maharal makes the diyuk here. Listen, he brings down here, the Maharal makes the diyuk: hashata, not hashanah, hashata, right now, because this year still we might be bnei chorin, because tomorrow we might become... hashata, now, not this year. Mimeila, l'shanah haba, by the Pesach, when Pesach comes around again... You heard your kasha. Your kasha is good. The Maharal says you shouldn't say hashanah. It doesn't say hashanah of the; it says hashata of the, because we're hoping even in two minutes we'll be nigal, by next year, like he said, by next year. Right, he brings the Maharal. Very nice, Maharal. Okay, okay, let's move on. Okay, so, rabosai, let's go again. Again, I want to know the two pshatim why we begin with Eretz Yisrael. What is that all about? Why do we say hashata, chalashanah? Where does that come from? Besides for his pshat of that we're inviting you next year in Eretz Yisrael, eitan, what's the pashut pshat? So there's two pshatim. One, from the Sheboli HaLeket, Rishonim. What's they're not understanding? Which word didn't hear the question? Halach ma'anya is hakdamah to the Haggadah, that I understand. Kol dichfin, I understand, you have to invite people. Kol ditzrich, I understand this. But what is hashata, chalashanah about? What does this come in? What does this have to do with anything? What for? What is he saying this for? What are you trying to say with this? What's so pashut here? What's so, why you ... what, mekabel haMashiach? What is this? No, so why here? You know what? Do it kiddush, mekabel haMashiach. You know, why start here? You know what? Do it by kiddush. ... Mashiach yavo. What? Do whatever you want. What do you want Mashiach? What Mashiach? Where's Mashiach coming to picture here? I know he said, ... Mashiach. So the Shibolei HaLeket answers pshat. It's going back on, kol din tzarich yeisiv v'yifsach. ... so maybe here that's ... that's all we're saying. That's it. ... And I see the Brisker Rav, ... learns this way also. He didn't see the Shibolei HaLeket, but he said it on his own. Okay, good? No. A second pshat we're saying is ... not altogether. ... is saying an unbelievable thing.

It says, Ashata avdi leshonah ba bnei chorin. So Rishonim already ask, why does it say it twice? Ashata acha, leshanah ba... Ashata avdi, leshonah ba bnei chorin. So Rishonim say, lechizuk ha'inyan. It's like saying it's strong. I think the Haggadah is saying something else. What the Haggadah is doing is, the Haggadah is trying to tell us, Harei anu k'chol bnei chorin hayom. We're free. What are we talking about avar? The answer is, it's not avar because we're not free. If you understood the ben chorin of Mitzrayim, it's not a physical ben chorin; it's a spiritual ben chorin. So we're not free, and that's what we're saying. It's nogea. How is it all nogea? Because Ashata hacha, we're in Bavel. We're in chutz la'aretz. We don't have a Beis HaMikdash. Ashata avdi. Which avdi? Avdi ruchniyus. We still don't have Shechinah shchinah beineinu. Maybe we can say like this. Exactly, the mitzrim before. That's what we're trying to say. Maybe since people all gathered together in Pesach, and they work all day, they didn't know about geulah, and you're in seder, you're saying that you're going to be geulah, now you're still in... That's the shibud. Shibud seems to say that it would seem like, chizuk, shehaMashiach yavo, כאילו, הגם שאין לנו קורבן פסח. I'm trying to explain to you simply, to understand that the story of geulah is shayach lanu. It's not something of the avar. If you understood the story of Pesach, you'll understand that it's od nogea lanu. That's what we're trying to say. You understood? Ashata hacha means we're still in galus. We still have Mitzrayim. Okay, let's move on to the next paragraph. Says the Gra like this: Mani shtana laila zeh mikol haleilos? So of course, that's the main shaila. Gemara in Pesachim, the rishonim, and again, I'm not going to go into a barichut because it's pashut, and all who has to say it. If there's children, children have to say it, huh? What happened? So we have to see the Rishonim, the Gemaras. Ikar ha-sipur tzarich latzet al yedei she'eilah uteshuvah. Why? The most simple answer in the Rishonim: birur. That's the best way to explain something. You want to get the point across, questions and answers. You know how I know this? Everybody, test, test, test. Why? Question and answer. Whenever there's a question and answers, it breaks it up and people understand it better. So therefore, what? Mani shtana laila zeh, questions and answers. Okay. Kids, I want to move on a little. Avadim hayinu l'Paroh b'Mitzrayim means what? We just said it doesn't mean physically; it means what? Spiritually. Now, if not the Kadosh Baruch Hu saved us in Mitzrayim, anu, neinu, nevaneinu meshubadim hayinu l'Paroh b'Mitzrayim. Kulam sho'alim po. How can you say a thing? How do you know? How do you know that if Paroh wouldn't have saved us, Hashem would have saved us, we would still be meshubadim l'Paroh b'Mitzrayim? Says Reb Dovid HaNagid... Reb Dovid HaNagid. Here, why the question? Here you go. You see, you know it's unbelievable, מסתמא all the good ones he takes out, because he takes out all the good ones. This is a good one, yeah? Comes along Reb Dovid and says... Reb Dovid HaSalvetchik, the son of the Brisker Rav. How could it be that you say— Well, Klal Yisrael leaves, Shelamah ... We would be mishubadim l'Paroh b'Mitzrayim. How do you know? Maybe Rome, maybe some other malchus would come and take over Mitzrayim. How can you say that 3,000 years later—hey, is there Rome today? No. So maybe Mitzrayim would be finished. Maybe. But when Bnei ... kept fighting Mitzrayim, they lost the war. The what? ... Yeah, Chanami. Nobody was able to—even Bnei Esav, the strongest army in the world, wasn't able to knock down Mitzrayim. ... Why you come and tell me that we would think that it's not shayach throughout 3,000 years? It's hard to say. How do you know for sure? Yeah, Baba Simcha, listen to a kasha. Unbelievable kasha. Yeah? ... How do you know? Can I ask you a question? How do you know that Rome won't take over Egypt and we'd be slaves to the Romans? And the end was that Rome did take over Egypt. It doesn't mean—

What do you mean, l'Paro b'Mitzrayim? So why does it say, don't say Paro b'Mitzrayim. Avad, ayinu l'Paro. We would still be avadim. Spiritual, Paroze mavid. Here, he brings down Reb Ben Yaakov. It should have said, mishubadim b'Mitzrayim. Why Paro? Paro lo yechayek kol kach. I mean, what do you want from Paro? Yeah, very nice kasha. Yeah, misha'inim. What Paro? The same level. Misha'inim. This, this, this. You can have it, you can buy it. Where? I told you, Torah Chaim. You buy the Torah Chaim. I got it, you got the whole, the whole case. Here, here the kasha: mishubadim b'Mitzrayim. Why Paro? I mean, what do you want from Paro? Paro won't be around anymore. So what? I don't know. Is there a difference? I didn't know. Yeah, there's a small difference. The whole bracha, what do we say? So what? Oh boy, there's whole breitot. What do you want? Breitot. No, no, no, I'm not saying this. There's machlokes between Tosfos. I see, but this is breitot. Okay, good, but this breitot, what does that have to do with... Comes along Rav Dovid and says, when we talk about Mitzrayim when we left, you think we care physically that we left? We're talking about the ruchniyus. If Hashem wouldn't have saved us, we would be mishubad b'ruchniyus l'Paro. Yes. We would be mishubad to Paro's yetzer hara. The question is still there. Today we're mishubad to Paro. Not, chas v'shalom, mishubad to Paro. Paro's yetzer hara, to other yetzer haros, to other things, but not to Paro. Rav Dovid solves the kasha. Meiridige vort. And Paro hayom, where is the Paro? The answer is, it's not Paro. That he's alive. The yetzer hara of Paro, the ruchniyus. We're not talking about the gashmiyus. How can we be baruchniyus in the Paroh Mishubad? What's the question? How can you be in the Paroh Baruchniyus? A person b'shibud is yetzer hara. There was a yetzer hara of Paroh. It's the old Paroh. When Hashem took us out of Mitzrayim, He didn't take us out only b'gashmiyus; He took us out b'ruchniyus. Mishubadim hayinu l'Paroh means ruchniyus. The emes is, the Arizal says this: one more darga and they would never be able to leave, ruchniyus. In ruchniyus, that tumah would never go away. We would be stuck in the tumah of Mitzrayim forever. Which tumah? Avodah Zarah. What tumah? Mitzrayim. What was Mitzrayim? Avodah Zarah. You wouldn't be able to get out from the avodah zarah. S'nut also, no? S'nut was one of them, but the big one was avodah zarah. But we still see where people go to, s'nut, go avodah zarah. How can— You see people go to avodah zarah towns. Yeah, TV. Not TV. Avodah Zarah. It's not avodah zarah from what it was. No, in the olden days, avodah zarah, people would carry them in the pockets. They would be loved like a mishugaim. They would take a doll and start— I'm saying they would go meshugah every time they would sell, like a shikor smells a bottle of schnapps, they would— How can you say? It doesn't say anywhere over there. Paroh made himself an avodah zarah. Paroh himself was an avodah zarah. They didn't have כוח. I mean, they were worshipping Paroh. That was the whole thing, no? They were worshipping— They were slaves. The Jews were worshipping Paroh. The Jews were avadim because he tried to break it. The ma'od midai ... Avodah Zarah. When they came to the Kriyas Yam Suf, it says clearly the Yam Suf didn't want to split. Avodah Zarah doesn't want to split. So one more, says the Arizal, famous Arizal, one more tumah, forty, it would have reached the shaar ha-nun, the fiftieth. They wouldn't believe to somebody, they had a big idol that they believed. Who? Baal Peor. Micha. Micha. No, no, no. Which goy? Which goy? ... I can't tell you, there's a Midrash. They have a name of their god. Yeah, I know, ... Yeah, they had something. All right, what's the difference? Come. Not Baal Peor. Not only that, he says, Mi Hashem kaMoshe, because Chazal, he took out all the books of Avodah Zarah. He was a goy in Avodah Zarah. Pari. Pari was a goy, a gadol b'Avodah Zarah. Yitro was his chaver, that's right. Yitro was his ... Yitro was the galah of Pari. Okay, let's go weiter. Come. The kids say that's the pshat, yeah? ... אפילו כולנו חכמים, כולנו נבונים.

Kulam sho'alim she'eilah. What is kulanu? Meaning, all the Yehudim. The question is, eifo matzinu patur? Where do we ever find a patur just because a person, talmid chacham, is patur from mitzvos? There's a mitzvah: ... lispor, sefor, yemei ... Mafil kol hachacham, anachnu chayavim. Why is she thinking not chayav? Any important question, I'm not going to, I will ask you. There's a hundred questions that people ask that are not that important. This is an important one. How come since when is there a patur? A person is patur because he's a talmid chacham, patur, so he's not bad, not a bad tzurah. Let me tell you something. Any important question, I'm not going to, I will ask you. There's a hundred questions that people ask already. Why do we have to say it over? Once you know something already, and it's so pashut to you, why should this...? Why should you...? ... more and more, right? We'll get back to this, because I just want to be me'orer pashut. I want to keep on going. ... Rabbi Elazar ... ... they were sitting very nice, okay. ... Okay. ... Okay, there's many kashas over here. First of all, why are the talmidim not there? Why were they sitting by themselves? Where are the children? ... There's a lot of Torah here. Okay. ... I'm like seventy years, and I'm sure you all know, like eighteen. Okay. ... Why do you have to say ...? Why do you say ...? You want to tell me, yeah, בלילה... But now you daven lot every night. Why does it— why? No. Every night you have to say Kriyat Shema, because the geulah was at night. Why Kriyat Shema? Says the Brisker Rav, this is very important. Again, when we talk about leaving Mitzrayim, it's not talking about leaving Mitzrayim מצד עצמנו, but leaving Mitzrayim to become עם השם. Our ben chorin is not really a ben chorin. You know what our ben chorin really means? It's a ben chorin to become eved Hashem. What we call ben chorin is really eved Hashem. That's what we call ben chorin. We used to be an eved to Paro, and now we became a ben chorin because we're eved Hashem. That's what it means. So the pshat's like this, says the Brisker Rav. He says, if you take a look— he says, if you take a look— what? How can we bring in Yetzias Mitzrayim, Kriyat Shema? What does it mean, Kriyat Shema? The Torah says the whole Yetzias Mitzrayim is that we are accepting ol malchus Shamayim. That's Yetzias Mitzrayim, that we left Egypt, we're free. What do we call free? That we became the slaves of Hashem. That's ol malchus Shamayim. What are you saying in Kriyat Shema? Ani mekabel the malchut, ol, the yoke of being an eved of Hashem. That's why Yetzias Mitzrayim says the Brisker Rav is put in what? ... Okay, let's move on. Now there's a lot, a lot of Torah here, im yirtzeh Hashem. Thursday. Thursday I'll explain to you the machlokes. Baruch hamakom. Friday. I don't understand this. Why say Baruch, unless a hookup, unless you want to be hooked up in France. Baruch sh'natan Torah l'amo Yisrael, baruch Hu. Now let me ask you a question. What does this have to do with anything? Baruch explains. Baruch hamakom. Unless it's God. Huh? What if it said this? How did this come into Yetzias Mitzrayim? What's the answer? What's the answer? Why do we... Baruch hamakom, baruch Hu. Baruch sh'natan Torah... What happened there? ... Now, why do we leave Egypt for? What did we leave Egypt for? You know, you think you left Egypt to be a ben chorin. That's what ben chorin... Ein lecha ben chorin ela mi she'osek baTorah. That's what it is. The Haggadah is trying to explain to you, you know what you left Egypt about. So don't chazer, chazer, chazer. It's a lo chazer; it was a chazer. I'm telling you.

It's not really one part. It's not. ... Why is it one part? One part. Not necessarily. Not necessarily. My ... doesn't. He puts it together? No, it's separate, right? You're right. Separate, separate, right? It's a separate thing. Here, see the Rashi: ... Rashi says clearly. Here, Rashi says clearly. You got it? You have it? Hello, you asked me a question. You want an answer? ... Rashi, no. Here, ... Rashi. Here, ... It's a separate thing. People think that it's connected. It's not connected. ... Rashi. It's not connected. Everybody thinks so. Everybody thinks it's connected. Every year ... puts it together. Please. Okay, so understand it like this: we left Mitzrayim, right? What did we leave? We left, and we're doresh. What are we doresh over here? ... It's a drasha. So we're saying ... because that's the night. That's why we left. Connection not to the ... ... Yeah, okay, listen, this is all ... and everything. We ללמוד פשט, okay? Ready? Anyways, ... Why over here, dafka by Yetzias Mitzrayim, is מדברים לארבע בנים? Sukkos, we don't find it. No other time or holiday do we have. Well, nasbier. Yeah, but why? Why? It's four kind of people. Why is it—why can't you have Shavuos, yeah? Matan Torah, k'neged arba banim. Since you have to tell to everybody the story, and by Sukkos you don't have... Why? That's the question. Why do you tell the story? To know the story of Mitzrayim is yesod ha'emunah. We were taught this in Brisk. Yesod ha'emunah has to be taught to children, and that's why the Torah says, b'chol lashon. Each child has to be taught, Chanoch lana'ar al pi darko. He has to be taught. Why? Because Pesach is the emunah. What's the whole story? No. Nothing. Good, it's good to learn Torah. I mean, learning Torah is emunah. It's not yesod of the emunah. The whole hour— Exactly. This is teaching B'shma Yisrael. Finished. That's what it is. Shema Yisrael, Anochi Hashem... Mitzrayim. Finished. I need the Haggadah to teach me that Mitzrayim, pasuk. Anochi Hashem... When are you going to speak at the table to children? Every day you're supposed to... That's something else. So that, if you look, the Mechanchim explains that the main time is Pesach night. And every day there is a chazarah. There's a quick chazarah on the night of Pesach. And that's why the Haggadah puts it together. This is true, but the yesod of Pesach is emunah. It's emunah. The whole thing is— What do you mean that Hashem took you out? Hashem lives. Hashem exists. Hashem took us out. Hashem made us an am. Everything is based on that. No, they thought Hashem went to sleep afterwards. The Chinuch writes, I told this to you many times. The Chinuch writes, Al titameh, al titameh, sheyesh lanu kol kach harbeh mitzvot shetluyim b'yetziat Mitzrayim. Huh? Yeah, yeah. Al titameh. Still going? I'm asking, is it still going? She never called. Again, it's very simple. It's very, very simple. It's very— you know what's interesting? Can I be honest with you? I'm going to tell you something, but I don't mean to hurt you. From this shiur, you know what I just realized? You guys are missing the basics.

Some of you guys are missing the basics. No, but I'll be honest with you. Had I known this, I would have started that a long time ago. Always missing the basics. I don't know. I just took on that you understood. If I come and say to you, ... I mean, that's... No, what I'm trying to say is, it's... Who? No, I'm not blaming you. No, no, no, no, no, no, no. If you think I'm blaming, I would never say it. You never heard me hurt you or blame you. No, no, slowly, slowly, slowly. I'm just realizing to myself now that you guys have no idea that there's just... there's no... and that's why it's so hard for me to explain simple things. What I said today was simple. I said no chiddushim, exact, very poshut. I didn't say anything. I thought I would come, I thought this would be over. I thought the shiur would be over already. To be honest, I thought it was nothing. I'm not saying anything. You're lacking the yesodim. Let me tell you something, please. This has nothing to do with Ashkenaz and Sefard, and has nothing to do with Brisk. This is yedua. Pesach is the yesod of emunah. Right, I heard that. So what? Why? So I'm explaining to you, very simple, the simple why. The chinuch. Okay, so the chinuch explains to me very simple. Till Mitzrayim, you know what people thought? Hashem went to sleep. Hashem created the world and finished. There's no manhigah to olam. Till Mitzrayim, Hashem bara. The chinuch says it. That's sleep, sleep, but that's it, finished. They never saw Yad Hashem. They never saw Yad Hashem. Mitzrayim was the first time. Avraham saw, but what about... In the world, shema amim, the whole world sung to Yosef. Yeah, but Hashem should come with His hand, and that's all Yetzias Mitzrayim. Revealed Himself. And that's what נִתְגַּלִּיתָ בִּמְצָרַיִם. Hashem said, I'm going to show the world, כי אני ה'. For who? For them it wasn't a munah. No, it wasn't a munah. They saw it. They know for fact. Hashem opened—these are simple things. What I'm saying is mamash dvarim peshutim. There was no Egyptian that didn't know that there was an Hashem at the end of Mitzrayim. There was no Esav that didn't know. There was not—when the מֹאבִי, שָׁמְעוּ עַמִּים. Then they trade a cup, you know, they're able to, and little by little they'll machish, and then they came out that there is none. But b'sha'as— But he was afraid from Am Yisrael. What are you talking about? They were terrified. Terrified. Yeah. If Hashem—why did He only... Who says it was only for us? It was for many people. Simply is to teach us, maybe more than the goyim, but us for sure, once and forever, that He exists and He's the Manhig Olam. After they saw all these nissim, was not enough for them? You can't ask me questions like that, because that's already a different question. That's already— That's a chabifnei atzmo. Huh? I told this you, Mi Hashem asher eshma b'kolo. Remember I told you, he knew that Hashem exists. He just did the thing, Hashem b'koli. He doesn't run the world, I run the world. If all of Yisrael went to our mitzvot, yeah? Lo haya kol hanissim... My point is this. Hello? Yes, of course, that's the answer. There's a Maharal. You know what the Maharal says? I saw it last night. The Maharal says an unbelievable thing. You know why we came down to Mitzrayim? So it's a machlokes in the Gemara why we came. According to one shittah in the Gemara, we came because Avraham said, B'mah eda? B'mah eda ki irashenah? Yeah? What's the meaning? How will I know that I will... Hashem says, you're... So that's the Maharal. Maharal says... B'mah eda. It's true not to go down to Mitzrayim. Says the Maharal, what's the midah keneged midah here? Emunah. Says Maharal, he had a chisaron of mashu, mashu, mashu b'emunah. So Hashem said, Ani Hashem Elokecha. You're not going to have any sfeikos. After Mitzrayim, you ain't gonna... Maharal says. Maharal. You know the Gemara? Ten Commandments is the first one, Ani Hashem... The only thing is I saw Reb Yitzchok Sorotzkin, and asked a nice kasha: why does Gemara use the lashon of oinesh? Gemara says it's an oinesh. The lashon of Gemara is an oinesh. See, the way the Maharal learns, it's not an oinesh; it has to be taught. It has to be...

Okay, it's not that important, but the mahalach is the mahalach, yeah? Okay, let's get back to the maaseh. So the kids—it's, it's—these are the yesodos. It's pashut. These are pashut stuff. No, no, no, no, but here's the question. He says, Chacham, he learns a tzaddik. It's an old story. So the Reb Yisrael Karelitz was a sharp guy. Reb was a big brisker. He says, you see that? It's not just a tzaddik who shoteh, ... You know what I mean? Tzaddik, ... chacham. Okay. There's a story the Rebbe used to say also, very sharp. Yerushalmi has a girsa, not chacham but tzaddik. Yerushalmi has a girsa, not chacham but tzaddik. ... Actually, I can't even repeat. Samer was very sharp. He said it about somebody. I shouldn't say it. I don't want to say it. You won't understand because he was so sharp, the Satmar Rebbe, that I can't say it. No, no. I know a week ... who was part of the Satmar chassidus, but the Satmar Rebbe was very upset at him because he married a Giyores. He married a Giyores. It's not ... It's not. No, no, he's not a Satmar. Married a Giyores. Somebody married a Giyores. Why not? Why he wasn't against it? He said that's the pshat. Originally, the Yerushalmi, there was a tzaddik. Changed, it changed over the years. Over the years it became different. All right, whatever, come, let's go. He held that it was, there was a little bit... tayveh. Tayveh. Yeah, no, he was a big tzaddik. He was from the famous Satmar people. Older person. Yeah, he was a famous person. He was a tzaddik. He was rather tzaddik. No, I said Yichus. No, no, no, something else. He was trying to say, from all the women in the world, you couldn't find anybody else? The teretz is there was something there that he didn't like. Lo me'achos. Who? Certain person. Certain person. Look, he says that every rasha, he has a ruach shtus. ... lachacham korin b'dor chacham, v'lo tzaddik. Okay, let's go weiter. That's what he answered. He was very sharp. ... chacham, tzaddik... He knew Shas. He knew all the Midrashim. He knew a lot. We'll see, he was very religious. He was very religious. ... What? Maybe a broken typewriter. Yeah, of course. He's a genius. Okay, let's go weiter. ... Also avodah. ... But ... ... chesed. This I heard from my grandfather. He never had money at the night. By the time the night came, the money was gone already. They used to give millions of dollars, used to give it out for yeshivos. They used to give unbelievable amounts of money. That night, the money was gone. No, no, no, it wasn't him. He had no shaykhes to money. He gave money, he gave money, nothing to do with him. Tzedakah, chesed, all the mosdos, Sefard, Ashkenaz, Chassidim, everything. He was 93, 92. Okay, let's go back. ... Less than a hundred never passed my hand. It's a wild story. Next. So it says like this. Now I want to learn up with you pshat over here, you ready? If you look at the... Rosh... here, let's see what the Rosh says. Nothing personal, I don't mean to make fun of anybody, well... I have no idea. Come, there's no...

Children also. Children. Okay, let's see here. Rasha mahu omer? Mah... we're not asking. Chumash, we'll read. Rasha, okay, you read. No? Rasha mahu, morachai. No, rasha mahu. V'af atah... v'lo lo. Hashem did it for me and not for him. Ilu hayah sham, lo hinig. How does he know? Pashut, because the older shevet died, right? That's the pshat. So what do you have to say it for? What do you have to say it for? I mean, what's it again now, ilu hayah sham? I mean, who's the... and who's it again? What's it again? Ilu hayah... safety. Safety. Let them understand. Let them understand the question first. Ilu hayah sham lo hinigal. First, where does it come from? Where does it come from? Don't say anything. Ela mai? Because we know... Wait, wait, wait, let them understand. The question is, why do you have to say, ilu hayah sham lo hinigal? What's the negeya? What are you trying to bring out with this? Why should sit there? Why should appreciate...? So why do you have to, ilu hayah sham lo hinigal? What do you want? I mean, who are you telling it to? What's the negeya? Shakla. What do you... It's nothing. It's a joke. It's not negeya. He doesn't care, right? So what do we tell him? We tell him like this. Knock it out, knock his teeth out, and tell him, Avur zeh Hashem li, li v'lo lo. Hashem did it to me and not for you, and if you would be there, you would not be נגאל. So how do you know? First of all, how do you know? No, because they died. And second of all, what do you have to tell him that? What's the point of telling him that you wouldn't be there? He's not there anyway. Imagine you tell a guy, if you would have five feet, you would have five feet, but you don't have five feet. I mean, who cares? He's not there. You tell a guy, if you would be there, you would be redeemed. He really cares very much. Well, now I'm scared, because if I would have been, I wouldn't be redeemed. He's not there anyway. What does he care? Says Reb Dovid. Ah. Reb Dovid Soloveitchik? Reb Dovid said Yosef. Brisker Rav. Brisker Rav says—Reb Dovid says in his father. Yeah, listen to Brisker Rav. It says in the pasuk, Avur zeh עשה ה' לי. What's בעבור זה? בעבור מה? מה זה? Says Rashi, בעבור שאקיים מצוותיו. בעבור שאקיים מצוותיו. You know what? I should be מקיים the mitzvahs. Of course. So I didn't leave to leave. I left for what? ... because you're not being מקיים mitzvahs. What I'm trying to tell you is, to you it's not נוגע, the whole גלות Mitzrayim. You should listen to what I'm telling you. I'm telling you beautiful stuff on that. You hear the pshat? But we're telling the question like this: אילו היה שם לא היה נגאל. So, I mean, okay, what? What are we telling him? What are we telling this guy? You would have been there, you wouldn't go out. Oh, now he's insulted. Ooh, he's gonna go to his room and all this stuff. We have chiluk, don't tell me that. What does he care? What are you telling him exactly? If you would have been there, but he's not there. Says the Brisker Rav, he didn't understand what the ... what the Akedah is saying. Akedah is saying a ... Bavur zeh, Hashem. What's zeh? Because of this. He's asking, mo'avodah, and you answer him, Bavur zeh, Hashem took me out for this reason, like Rashi says, shekayem mitzvotav. Ilu hayah shelo nigal, you're not threatening him. You're telling anochi, to you there's no geulah. I'm not telling you, threaten — you should know you would have never left Mitzrayim. I don't care, forget it. No, we're saying the geulah from Mitzrayim is not negiah to you. Right now, you want to know what geulah from Mitzrayim? To you it's not negiah. You're saying, anochi, you are talking here for no reason. Who is you? Who's you? You, the rasha. When you ask me a question, mo'avodah, then anochi — you would never, you never left. Yes, as the Rishonim explain, the way he asks it, lachem v'lo lo, the way he says it. What is this thing that you guys are doing? Question is, if you would have been there, you would never have gone. Doesn't mean we're telling...

If you would have been there then. What he's trying to say is, Ein chanami, you never left. People like you never had geulah. That's what it means, because you're not mekayem the mitzvahs. Next one. Then the taam l'sheni d'lisha. All right. Yochamer es Chaydesh. This is the start of the shiur. Yochamer es Chaydesh. More than that, more than that. Why should you have a hava amina to say the Haggadah for Rosh Chodesh? Yeah, he agrees. Why should we not say? What's the question? Why should we say the Haggadah for Rosh Chodesh? Yochamer es Chaydesh, I would think you should say the Haggadah for Rosh Chodesh. Ba'yom hahu. We came out Rosh Chodesh. That's nice. Okay, listen. No, we came out of the... We came out of the... Beginning of what? Beginning of the shanah. It's Nissan, it's a new shanah. Not shanah. We left Mitzrayim on 14. Why should we read the Haggadah on Rosh Chodesh Nissan? Oh, so what? The whole machlokes... It's machlokes Rishonim. I'll tell you, it's machlokes Rishonim. The Avudraham says, the Avudraham says like this: Yochamer es Chaydesh, k'loimar yachol yehei haPesach... Where is this? Where does it continue here? Here: chayav lidrosh loi, shenichnas Rosh Chodesh Nissan, k'derech shehirgiz Moshe Rabbeinu b'Rosh Chodesh. Just like Moshe, he was teaching Hilchos Pesach... So starting Haggadah. From ready where? ... From Yom Kippurim. Oh, so l'chaira we pasken 30 days. We pasken 30 days, but she'eilah b'darshim is really when? Yom Kippurim. So then everybody has to say avudrams from the start, so yachol miPurim already. Why? Because we pasken that—we pasken Moshe was matir them already from Purim. There's a machlokes in the Gemara. So he uses Reb Shimon Gamliel here, and he says two weeks before. ... He's using that Gemara to say ... Why should I think that you start reading the Haggadah, the Rishonim? Because you start—so what does Haggadah have to do? Not to learn about Haggadah. It's to read the story of Pesach. It's not for teaching reasons. Yochal, you should start saying over the story ... ... So first of all, what does that do with Pesach? Second of all, what's the pshat two weeks? It's not two weeks, it's a month. We pasken that it was a month already that they start learning Hilchos Pesach. What's he talking about? ... What does it say? ... The Gemara says, one shitah, Reb Shimon Gamliel says ... And the Gemara says, no, we really hold ... Moshe was matir really from Purim, right? ... So, I mean, so we pasken ... So anyway, what's ... ? ... This is not because ... kashya, right? Does he bring up the ...? No, he says the ... No, this is something else. Okay. No, I know. ... This is not—I'm not—I'm going now different. I'm telling you ... different. Since we're saying it on Rosh Chodesh. No. What? Yochol mi'bayom, so I would think maybe that day itself, meaning the day and not the night. No, also not, because it says, only at night ... Why would I think you should start by day? Why should you think that? I mean, why should you think you start middle of the day? See, Avudraham comes along again and he says— What? You have to look at—maybe explain that. I would think that day means already start from the morning. Not even we don't pasken ... What's ... have to do with ...? ... is because two weeks before you have to start teaching ... It's a lot of halachos, right? What does that have to do with reading that ...?

Why would a guy read a ... two weeks before? Last the kash, famous kash, famous kash. Because I would say Pesach, he would start teaching me Hilchos Pesach, l'meila therefore what? Okay. This is the answer? This is what Avudraham says, because of Hilchos Pesach. As soon as he starts teaching Hilchos Pesach, Rosh Chodesh... Oh, so I asked you a kash. This is my kash on the Avudraham. I asked you on the Avudraham, but it's not even true; we don't pasken like that. No, no, I'm not answering that yet. I'm stumped. Avudraham says asur Hilchos Pesach, and I'm asking you, what's with Hilchos Pesach? Second of all, we don't pasken that anyway. Also start from Purim. Why? Why? But if you're telling me the halacha, why? You're not wrong, but why? Why? L'maaseh, he says asur Hilchos Pesach, but he's talking about Hilchos Pesach; it's not from Purim. But it doesn't say geulah. He doesn't talk about geulah here. Why would I think dafka mi'Bad Yom? What's the answer? So then let's say now it's not anymore from Rosh Chodesh, so why would I think you start the day before? You left the night after. I would say it has to do with the korban Pesach. נשחט על הי״ד, יאכל מבד יום. Avudraham l'shitaso. יאכל מראש חודש because Hilchos Pesach. Why does it have to do with...? That's the kash. You look at the Aruch HaShulchan, he says it a little bit differently. Why would I think Rosh Chodesh? Shehischila geulah. The geulah started already from then. They knew they were leaving. They knew they were leaving already six months קודם. So why would I say, Bayom hahu? Ki leimar, Bayom hageulah. Yeah? Bayom hageulah. You listening? Yes. Either because it has to do with Hilchos Pesach. That's a question. Or, Aruch HaChaim argues and he says, Hischila geulah. Somehow the geulah began. What is the Avudraham talking about? I think the Avudraham is saying emet la'amito, and I don't think they're arguing. Yeah? And I'll prove to you that they're not arguing, because he brings the Avudraham's pshat afterwards also. Ve'od, sho'alin b'hilchos haPesach kol shlosha Shabbasos. And then he brings further the Aruch HaChaim, why mi'Bayom? Ki sheshayach b'Pesachim. Ah, it's the same. Abaye, listen to me carefully. Now listen carefully. I want you to do me a very big favor and take a look at the pasuk. Here. Here. Sheboi la'eleket says—listen to the lashon, sheboi la'eleket. Here. Where's the sheboi la'eleket? I want to show you. No, one second, one second. No. Where does it start here? Here it is. Here it is. So sheboi la'eleket says one more nekudah. He adds on: Why would I think korban Pesach b'yom, and therefore I should say agadah b'yom? Listen to his lashon. You see? Sheboi la'eleket. Pirush, misha'as shechitas haPesach, sheharei ksiv, moed tzeischa miMitzrayim, because it says, Moed tzeischa miMitzrayim, from the time that you left Mitzrayim. Aboisai, there's a machloikes on this pasuk. This pasuk is, dvarim tezayin zayin. It's a pasuk. When do you shecht the korban Pesach? Moed, at the time tzeischa miMitzrayim. So Rashi there asks already the kasha: what do you mean? You don't shecht the korban Pesach from the moed tzeischa miMitzrayim. It's the day before. Rashi already asks on it. Rashi says, eino chanami, it's not going on. You bring the korban the day before moed tzeischa miMitzrayim. The Sifri doesn't say moed tzeischa miMitzrayim is going back on the korban Pesach. You know what? Take out a Chumash, like this you see I know what I'm talking about. Come here, take out a Chumash. Get up, get up. ... Ba'arev, moed tzeischa miMitzrayim. From the time you left Mitzrayim. There's a problem over here. You don't shecht the korban Pesach. I understand, but so there's a problem here, right? On one hand it says what? Tezayin, good.

Page 472. Dvarim, perek tezayin, pasuk vav. Okay. ... Pasuk says, ... What is he talking? What's the pasuk אומר? He shechted the day before. Read the Rashi. ... Harei shlosha zmanim ... v'erev, ... shesh sha'ot l'ma'alah, zavchehu v'kavoa. There's shechitas haPesach, then there's what? U'k'voa Hashem... achilas haPesach. ... sorfehu. Because when did you leave? You left the next morning. So you have to burn the next morning. When does shechita start? Shechita starts the day before. It's not called mo'ed tzeischa miMitzrayim, it's not going back on what? What date, Rebbe, the 13th or what? The 13th morning? ... shesh sha'ot u'lemaalah. The day before. Okay. Four in the morning you shechted your Pesach. Then there's k'voa Hashem... achilas haPesach. And then there's mo'ed tzeischa... When is that? Simcha, when is that? The next morning. No, but sheboi laleket doesn't play a game with you. What does he do? He says, mo'ed tzeischa miMitzrayim morning. Which morning? It's going back on the 14th when you make the shechitas haPesach. But the pasuk doesn't say this. If you like Rashi. The pasuk is the last words, Rebbe. Mo'ed tzeischa, it's mashma that it's... Sheboi laleket is saying unbelievable. You know what he's saying? Mo'ed tzeischa miMitzrayim is going back on the 14th. Why? Because it is. You can't say this. That's what he says it is. He says it, but he says. No. Right, because it's going back shechitas haPesach. How would you explain according to ... the whole pasuk? It's going back, mo'ed Tzescha miMitzrayim, going back on — that's what he says. From the beginning. Right, the teretz is, pashut. Don't feel stupid. When did the geulah begin? When we left physically? No. When we got rid of the avodah zarah of Mitzrayim. The fourteenth in the morning. Mo'ed Tzescha miMitzrayim says, ... it's not going on the physical yetziah. When he started to prepare already — avodah zarah. He got rid of the avodah zarah. What's mishchu u'kchu lachem? They threw the avodah zarah of Mitzrayim out the window. They shechted it. Mo'ed Tzescha miMitzrayim — the real yetzias Mitzrayim is what? ... says the Avudraham. Since he's what? Speaking about it already, Pesach, which means the hachanah for the korban Pesach already began where? So ... is ready, because since that's the yetziah, and that's what he means, the beginning of the yetziah started already from then. ... Because it began with the Pesach. Since Moshe started teaching them Hilchos Korban Pesach already from Rosh Chodesh, mimeila what was he telling them already? Mishchu u'kchu lachem. Drop the avodah zarah. Get rid of the avodah zarah. You know where this comes from, Mishchu kulachem? It's a machlokes in the Sifri. Mishchu means to stamp the take, or mishchu kulachem means me'avodah zarah. Targum Yonason, me'avodah zarah. That's the whole point. Meileh, when did the geulah ruchni begin? When they killed the avodah zarah, and they started talking about the Hilchos Pesach. Because, Yachamer Rosh Chodesh... Talmud lomar bayom hahu. Ha, bayom hahu chashavti mishas shechitas haPesach, motza'achem miMitzrayim. ... Because he was telling them, Mishchu kulachem, the avodah zarah stops now. Finished. No more avodah zarah. That's the geulah. It's ruchniyus. Ruchniyus. Finished. That's why the ... says that's the motza'achem miMitzrayim. Now, ... I have to really leave now, so I'll tell you what we're going to do. Listen to what I'm going to do. There's a very nice pshat. I'll tell you three more pshatim and then we'll go. First of all, chayav adam lirot es atzmo...

Kilu yatza miMitzrayim. We say it a little further in the Haggadah. The person has to see as if he left Mitzrayim. So everybody asks, Kilu yatza miMitzrayim? How are you kilu yatza miMitzrayim? The answer is because if not, the ... the whole story, right? Says Reb David, according to the pshat we're learning, it's gevaldik. We were yatza miMitzrayim. We were yatza miMitzrayim. Why? Ruchniyus. The geulah from Mitzrayim still exists today. How were yotzei? Geulah is still here. Rav Chaim always says this. Who? Rav Chaim always. Geulah is still here. We are nigal. Shirah chadashah, shibchu geulah. We're always nigal miMitzrayim. We're geulim. I know. It's not going to say that we're not nigal, we're not going to make the Haggadah at all. No, what we're trying to say is don't think it's something she'avar. It's not something that happened. It's happening to you. The geulah, since it's not a physical geulah, it's a ruchniyusdige geulah, it's nogea to you now. It happened a long time ago. It happened physically a long time ago, but spiritually it's now too. Chayav adam lirot es atzmo ki'ilu yatza, because spiritually it's nogea b'zman hazeh. Now, two more things I'll tell you. That's beautiful. There's another thing I want to tell you. If you look at the end of the Haggadah, and this maybe you have a different girsa, maybe the Sefardim have a different girsa, you'll tell me. All the way at the end, when you make the bracha. Yeah, when you make the bracha, it says like this. Nu, tell me how the bracha goes. ... Lefikach ... ... No, but we have ... Yes. Tell me how Lefikach goes. I know this one. I want to know how you guys say it. ... Here. ... Lehodos, ... ... Lefi she'asah ... You don't say, Hotziani me'avdus l'cheirus. No, say this, but... Let's see, let's see. Mi'agol l'simcha, me'evel l'yom tov, me'afeilah l'or gadol, mi'shibud l'geulah. Yesh? The Brisker Rav's kasha is like this. Do you say mi'shibud l'geulah? Good. You put it together. Mi'shibud l'geulah comes... Right, so you put it together. Hotziani me'avdus l'cheirus, mi'shibud... What's the two things? Hotziani me'avdus l'cheirus, mi'shibud l'geulah. It's the same thing. The Brisker Rav says two things: hotziani me'avdus l'cheirus mamashiyut, mi'shibud l'geulah — geulah means ruchniyus. Brisker Rav. Mi'shibud l'geulah. Brisker Rav. Beautiful. Now... Ken? Yes, no? Oh, the lashon l'kales — l'mi she... ...We'll talk about it tomorrow. That we'll talk tomorrow. I just want to tell you pshat in that gadol. Now, we'll talk tomorrow. One more thing I want to tell you, and I think it's gorgeous. The Brisker Rav has a mechudike kashya. Dayeinu — what's dayeinu? Yeah? Dayeinu means we'd... היה לנו מספיק... No, no, no, enough for us to already be modeh. So all this is very good. U'ma sabelohem b'choreihem, harag b'choreihem b'mona, b'mona v'Kayam. This is all good. But how could you come and say like this: אילו קרע לנו את הים, ולא העבירנו בתוכו בחרבה דיינו. Yeah? If you would have opened up the ocean and wouldn't have drowned us in the ocean, that would have been enough. What are you saying? That's what it means. אילו קרע לנו את הים ולא העבירנו בתוכו בחרבה. Oh, so this the Rishonim make a diyuk, right? The Rishonim come and say, כלומר שנעבור במעט מים. Yeah. Hashem didn't have to make the extra sheyach charavah. Exactly. Orchos Chaim, other Rishonim. Nois... Malbim. What do you do? אילו העבירנו בתוכו בחרבה, אילו שיקע צרקנה... Here. Here.

אילו סיפק צרכינו במדבר ארבעים שנה, ולא האכילנו את המן. You have any idea how we’re supposed to live? Other things, other things. המן was— Hashem בירך; He has to give us heavenly food, such a miracle. Okay. אילו נתן לנו את השבת, ולא קירבנו לפני הר סיני. Huh? Good enough? You like that? Okay. אילו קירבנו לפני הר סיני, ולא נתן לנו את התורה. No, no. Exactly. אילו נתן לנו את התורה ולא הכניסנו לארץ ישראל. That’s good for you. אילו הכניסנו לארץ ישראל ולא בנה לנו את בית הבחירה. We told us this answer, remember? So I tell you over from the Alshich: היינו משיגים תועלת מעצמנו. Right, that’s what I told you from the Alshich. Huh? The hasagot were so great by Har Sinai, שהיינו משיגים מעצמנו. No, like, like, like Rabbi… אילמלא לא נתן תורה, היינו לומדים… They talk about this. Okay. But what’s about man? What if we lived without man? What if they lived? We have to see something else. Everything you’re gonna have to play with the Rishonim, לא ממש זה, היינו במשהו אחר, we’d still survive. I hold the whole dayeinu is talking about something else completely. This dayeinu, matchala ועד הסוף is teaching me something completely different. The dayeinu— the Rishonim translate dayeinu… No, no. Okay, the translate the ... Haya nes gadol v'dai lanu. Oh, nes gadol v'dai lanu. Now listen to me carefully. I'll tell you what I think the ... means. Listen what the ... means. Listen carefully. Listen what I think the ... means. You got to understand, we don't talk to the Eibishter and tell Him, listen, Hashem, physically You took us out of Mitzrayim. We tell the Eibishter, listen, You took an am, am mitumtam u'metameh, yeah, bli emunah, bli shum davar, and You gave us cheirus olam, true cheirus, yeah, true ben chorin. ... emunah. You taught us emunah. You taught us what a ben chorin is all about, okay? This is what the ... is saying: Ilu hotzianu miMitzrayim, ha'emunah shekibalnu bayetziah, haya kvar maspik. Haya kvar maspik k'neged shiniyum ha'ma'aminim. Like, You already taught us more. Asa bahem shvatim. You showed us another darga in emunah, another darga in Hashem. Not only that You took us out, sheata manhig, ata manhig rishayim. Asa bahem shvatim, the people who did it, v'lo asa b'loheihem. Ze od darga, sheHaKadosh Baruch Hu yachid b'olam, b'Elokus, that He is the shofet shel haElokim acherim. Asa b'loheihem v'lo heir b'choreihem. We spoke about b'chorim is always an inyan of, You started with b'ni b'chori Yisrael, meaning Hashem chose Klal Yisrael. Each thing was another dargah in the limud of emunah of HaKadosh Baruch Hu. Horag bin choreihem v'lo nasas min bayinam, Avraham Avinu shelo yomer. Remember we spoke about this. Shelo yomru Avraham Avinu shouldn't say that you didn't give them the money. Lo nasan lanu ... lo kara lanu os hayam. These are all dargos of emunah. That's why we say here, ilu sipetzaken about Midbar, man. What was the man? Vaiter was another dargah of emunah. Lenitan Torah ela lochlei haman. Meaning, we're saying you shouldn't have given us more step of emunah. The littlest step already was emunah, was already enough to thank You. That's what we're saying: lo nasan lanu es haShabbos v'lo kervanu lifnei Har Sinai. It's like, haShabbat atzmo kav emunah. You took us to Har Sinai. Even if You wouldn't give us the Torah, we would already have emunah of Yirah from HaKadosh Baruch Hu. That's what it means. In other words, in hasagah, You should have given it to us. Emunah. In other words, Hashem revealed Himself in so many different ways. That would have been enough. Even if we just saw Hashem took us out of Mitzrayim, that's already enough to say, Ribbono Shel Olam, anachnu ma'aminim b'cha.

The Ribono Shel Olam didn't show us only that He took us out. He took us out, and He, karag otam, hu asah shvatim belo hehem, hu kara lanu et hayam, hu natan lanu et haShabbat. Otherwise, where does the Shabbat come in here? It's also dargos of emunah. A person has Shabbos, it's a time of... But they had a test in Kriyat Yam Suf of emunah also. I am telling you. And they jumped to this. I understand. The Ribono Shel Olam is throwing in other things. More dargos. Hashem showed them more, more ma'alot, more steps in emunah. Not talking about them, I'm talking about Hashem showing them. Hashem gave us emtza'im that we should see. In other words, Hashem could have said, You know what? I'll give you this, the rest get on your own. It's enough for you to believe. It says, Thank you for the... Come to Avodah. That's what it means. Even itself you have to say thank you. Hashem, thank you for giving me a Shabbos that through the Shabbos I can believe in You. I hold that, I hold emet, let me... that's a pashut pshat. That's pashut pshat. אילו קרבנו לפני הר סיני ולא נתן לנו את התורה. היה לנו כבר גם כן השגה באמונה. אשר נתן לנו את התורה. אילו נתן את... What does that mean? Eretz Yisrael is a darga of more that the Ribono Shel Olam is with you. And what's the greatest darga that the Eibishter... Beis HaBechirah. So, אילו הכניסנו לארץ ישראל ולא נתן לנו גם כן דיינו. עכשיו, שהוא מה? She started from step one, להראות את עצמו לנו, all the way to עד שהוא שוכן בנו. זה נפלא. זה כמה מעלות טובות למקום עלינו. That's the pshat in Dayeinu. What's the first Dayeinu? No, you hear, Daniel? You listening? Dayeinu. It's a marvelous word. The Ribono Shel Olam started by saying, I am Hashem, asher hotzeiticha. That was already enough to say, enough. Hashem says, No, no, no, no. I'll take you. I'll show you shvatim belo hehem. I'll show you bechoram, bechorehem. I'll take you into Eretz Yisrael where I live. Zeh mekomi. Not only that, ani eshkon betochachem. Yes. That's what I'm trying to tell you. If Hashem would just take us out of Mitzrayim, that is already enough to say, Anachnu modim lecha. Finished. That itself. So what's the ... for? I'm telling you. No, don't say ... take us out. ... hotzianu miMitzrayim. Where do you have the first one? Yeah. What's the ... for? V'la'asos em shfatim. You have to read v'la'asos em shfatim. ... ... ... Makat. ... ... ... How could a person come and say, If you would have brought me to Har Sinai, I didn't get the Torah. What does that mean? You would have brought me to Eretz Yisrael, not bring me in. What are you saying? That's what he's saying. That's what he's saying. Hashem said also, now not only I'm going to teach you emunah, I'm going to teach you by taking you out. I'm going to teach you emunah, by giving them makos. I'm going to teach you by giving them makos bechoros. I'll do shfatim ... Shabbat. I'll give you Shabbos. I'll give you man. All this Hashem is saying, Ani Hu Hashem Elokim. Trust Me, He's saying. That's what He's telling you, and He keeps on giving you mishalim for it. Thank Hashem for the mashalim that He gave you. That's the pshat. Hashem could have said, you know what, ani Hashem, the rest get on your own. Figure it out on your own. Yeah, go ahead. Tomorrow in ketiah, I want to show, I have to run, I have to run.