Heseivah at the Seder: Matzah, the Four Cups, and the Meaning of Derech Cheirus

Transcript

Lo yochal ad sheyasiv, which is the Mishnah. Lo yochal ad sheyasiv. He shouldn't eat till he has a seudah. What means yochal? Shouldn't eat when? When should he eat? Lo yochal b'leil Pesachim ad sheyasiv k'derech bnei chorin, derech cheirus, b'mitah v'al hashulchan. So before we continue with the Gemara, I think it would be me'oir an interesting shaylah. Lo yochal, he shouldn't eat till he makes a seudah. You mean matzah? What are you referring to exactly? Lo yochal what? Lo yochal seudah. Seudah is a din by matzah, by arba kosos. What do you mean, lo yochal ad sheyasiv? So we're going to get to this as the shiur progresses and the information becomes clear. Stam ha'ara ba'alma: lo yochal b'leil Pesachim ad sheyasiv, right? Let's see how the Rashbam says it. Lo yochal adam, right, b'arvei Pesachim. We have to change b'leil Pesachim ad sheyasiv k'derech bnei chorin b'mitah al shulchan, same thing. This means you're not supposed to eat—eat what? Pastes and seudah—which means you're not supposed to eat food till you arrange inyanav derech cheirus. Now understand, it just means to you arrange that you should have a matzav of derech cheirus. That's all the Mishnah is saying. It doesn't mean that you have to eat. You're saying the meal. That's not what it's saying here, right? I want to be clear. Lo yochal, which means don't sit down to eat your meal till you've arranged the matziv of a seudah. Don't translate it, lo yochal, don't eat your meal unless you have a seudah, because I don't know that you're supposed to eat the meal with a seudah. Also, the Rambam does talk about it. Maybe that is the mekor of the Rambam. But the pashut simple translation, lo yochal, don't eat till you've arranged. No, it means don't eat till you've arranged. It doesn't mean that, because if you read it and you wouldn't ask, you realize it says the leil Pesach. Don't eat at night, leil Pesach, don't eat at night, ad sheyasid, till you've arranged your situation of the seudah. Maybe it needs more... Okay, also, next part of the Gemara: matzah tzarich haseibah. What's your question? What's bothering? I didn't say anything. The simple translation is do not eat, not sit down to eat, till you have arranged that you should have a situation to make a seudah. A seudah is a shulchan and a mitah l'haseib. It means that you should have a bed and a table, which means you have the components that are needed to make a seudah. If you look at the translation of the Mishnayos, you'll see that that is the correct translation. It does not mean, lo yochal, you're not allowed to eat till you make a seifa, because there's no such halacha. There's no such halacha. I'm sorry to tell you. You can make it up. You can come and say there is such a halacha. You know such halacha, you have to ever say, I know there's a Rambam who says, the Rambam says l'chatchila a person should be meisef. Maybe that's the mekor, takah, the lashon of the Mishnah. But the pashut pshat, without this Rambam, pil the Rambam, not quoting the Rambam, which not all the Rishonim quote the Rambam, how did they learn the Mishnah? Lo yochal, you shouldn't sit down to eat till you've arranged that you should have the bed and table to make a seifa. No. Itmar, again, if you say it one more time I'll get angry. Say it one more time, I'll get angry. Matzah tzarich heseibah. We learn, matzah needs heseibah. Rabosai, you have to medayek in each word. It does not say heseibah needs to be done when you eat the matzah. When you have matzah, it needs a seibah. Matzah tzarich heseibah. It doesn't say heseibah tzarich le'aseis with matzah. Matzah needs a seibah. Another ha'arah, it does not say the achilas matzah needs a seibah, which would mean that—

While you're mekayem the mitzvah of eating matzah, you must have a seיבה. That also doesn't say. What it does say is, matzah tzarich heseibah. If you look on your sheet, you'll notice that this is the first din. The Gemara, Pesachim, kuf ches amud aleph: itmar matzah cheseibah, mar ein tzarich heseibah, yeshlu daktei. Lo niftak Gemara sheheseibah tzrichah la'asos b'matzah. It does not say that when you make heseibah. When do you make heseibah? You make heseibah during matzah. It says that the matzah requires heseibah. The implication is that there's no mitzvah in the heseibah. Matzah must be niskayeim. You've got to be mekayem the mitzvah matzah with heseibah. But it does not say that heseibah needs to be done when you eat matzah. Now, להפך, matzah tzarich heseibah. Mashma sheha'din heseibah, ne'emar kan, eino din utnai b'hilchos chiyuv heseibah, ela shehu din utnai b'hilchos matzah. You see that it's a din. Matzah. It does not say heseibah must be done when you eat matzah. It doesn't say that. It says that the matzah needs heseibah. It's a din in the matzah. That's clear. Another point: the Gemara never said achilas matzah tzarich heseibah, because l'choira it's the achilah that's required, right? It's the act of eating matzah that needs heseibah. So l'choira din d'chiyuv heseibah hu, peshuto din utnai b'ma'aseh achilah d'matzah. So what is the lashon of Gemara? of matzah. That's the way you eat. First of all, understand that it does not say that a seudah must be done in matzah. That's not what it says, which is a simple pshat. It's a chiyuv to do a seudah on the night. When is the seudah should be done? When you eat the matzah. That's not what it says in the Gemara. What it says in the Gemara is that the seudah is a necessity for the matzah. Another point: it doesn't say achilah. It doesn't say the eating of matzah, but it says the matzah. Matzah requires a seudah. The lashon of the Gemara, you can be medayek that it's in the matzah and not the ma'aseh achilah. Shailah is, why is it that way? Pashut is the achilah, the eating. Now, if you notice, look at Tosafos. Soon we're going to discuss the yayin, the wine. Does wine need a seudah? The Gemara says the first two cups maybe כן, the second two not, maybe the second two כן, and the first two not. We'll get to all this later. As we continue al כל פנים, says Tosafos, the maskana of the Gemara is כולה צריכי סעודה, you see? All the four kosos need a seudah. Chal daled kosos צריכי מסיבה. What's the next two words of Tosafos? בשעת שכיבה. What is Tosafos—when? When you sort out, what else does Tosafos mean? When you hold it. Very nice, very nice. What is Tosafos talking about? בשעת what? Lafuke what? בשעת זריקה? בשעת what? I think what Tosafos is saying—soon we'll have a different pshat in Tosafos, when we see the Rishonim a little bit clearer. What Tosafos is saying is that matzah tzarich heseibah. Yayin lo tzarich heseibah. Yayin tzarich heseibah b'shashtiyah. That's a din in the drinking. The way you drink, דאו תוספות, b'shashtiyah, you like it, it's true. That's why you should like it. I don't know what that means. Yes, what it means is like this. The truth is, as it gets clear, the information you'll see is that it's 100% true, which means like this. Matzah is zecher l'cheirus. So part of the zecher l'cheirus is to eat it derech cheirus. The yayin, stuff maybe, is not per se for zecher l'cheirus. There's a Brisker Rav. Brisker Rav explains that you know what the yayin actually is? Kos shel brachah. We make Kiddush al hayayin. We make the Hallel al hayayin. We make the Haggadah al hayayin. We make the Birchas Hamazon al hayayin. So which part is the zecher l'cheirus? Maybe just the shtiyah part.

That's the lashon of the Gemara. The Gemara later says, the Gemara said, Hani kasi, tinu Rabanan, kois shel bracha derech cheirus. The Gemara says it clearly. Gemara says, mamish opposite. Derech cheirus, the tinu Rabanan. Here. Amar lei Rav Chanah l'Rava, sh'ma mina, birchas hamazon te'unah kos. If they were mesaken four kosos, just mesaken four kosos, they were mesaken four kosos for bracha. Therefore, birchas hamazon, ma ta'am niya kos, otherwise it's not. You see clearly in the Gemara it's a kos shel bracha. Amar lei, arba kosos tiknu Rabbanan derech cheirus. Mesaken four kosos derech cheirus. Chad v'chad עביד ביה mitzvah. We turn it into a kos shel bracha. The pashut you can learn that it starts as derech cheirus, and they did it in a tzurah of kos shel bracha. The Brisker Rav learns the other way around. Brisker Rav learns that it's really, it's actually kos shel bracha, and which we drink derech cheirus. That's what toisfos means b'shash. Ma inherently means to say, daled kosos inherently is just kos shel bracha, but the shtiyah, the drinking, the drinking is derech cheirus. I'm glad to prove it to you, just to throw it out, to show you how we're going to go through all the halachos as well. Okay, so let me just tell you a lot of information which you're going to read in these papers. The Meiri even learned that the pshat in the Gemara is that the yayin is a seva, hein shtiyasa, v'hein hadvarim hanemorim aleha. Now when you read the Hagahos, which I will soon show you the Brisker Rav learned, therefore you must hold like kais when you read that Hagahah. And he did that. He used to hold kais. I'll tell you even another chumrah. The Brisker Rav used to hold kais, to hold the whole Hagadah. Meiri says, hein shtiyasa, v'hein hadvarim hanemorim aleha, which means is when you hold kais, you have to lean back. That's why I did it quickly, another pshat I got there very quickly. Yeah, he stands like that the whole time, because he learned that's kais shel brachah. Same way, when birchas hamazon, hold the kais, the hagbahah, you hold the kais. Hagadah is the same thing. The Gemara says, all one big kiddush, you hold kais. He says, I don't see why you should hold a kais by Hagadah. If you know the Gemara as well and the halachah well, there's no need to talk about it. There's even another chumrah the Brisker Rav—one of his Hagados, very nice chumrah— you know, they slap the wine: zah, v'chamar, v'machta, ten machos. You still, whatever. Then you add. Comes out, the stuff that you add in, you didn't say Hagadah. You didn't say Hagadah. Either what you do is you put the wine in front of you, but according to him, it has to be a kais shel brachah, not—he would still have some different single wine. But the Arba Kosos still out. This that we put up on the ten boxes for participants. But you wouldn't ... You didn't get ... something food or clean, sanitary. I think it's not ... How to ... You drink from your mouth. ... drinking. No, not ... Tygen is by drinking. ... Now I also have a deeper understanding what he means, pshat here. What does it mean? What does Tygen mean? ... We don't mean, we don't mean that the whole ... needs to be the same. Pshat here. Let's read now inside the page. If you notice, I sent you with an arrow to the side. ... kavanas Tosafos. What Tosafos says, the shasdiyah. ... Why is he talking about the same ...? When out? When do you want to make the same one? ... when you bought it in the store? When do you want—what are you talking about? And the answer is: ... It's not the achilah that's mechayev the seivah, but rather—okay, I see, I'm in a major fifty different ... over here, you're not able to read it. Okay, so therefore, we have to say that this is the ...

Matzah, okay. You said matzah has to always do a seudah? Matzah. Matzah needs a seudah. So when you're holding, or on the table? It's the matzah. What does that mean? Matzah has to be a zecher l'cheirus. So when the matzah is on the table? Not only when the matzah. I understand it's b'shaas achilah, but it's not the achilah. It's not that the eating of the matzah requires that you should have a seudah. It's not a din that Chazal said there's a seudah, and you know when you make the seudah? When you eat matzah. No. Matzah must be a seudah. Matzah must be—it's not only how to say that you... No, but by a kos also, the shtiyah. Right, I understand, but I'm saying even further. I'm saying even further. I'm saying even further. The mechayev is the actual inyan of matzah, because matzah is zecher l'cheirus. So therefore, matzah needs a seudah. It has to be niskayem in a way that is zecher l'cheirus. Matzah, in כן, this arba kosos has to point to it. It's arba kosos shel brachah. The shtiyah is derech cheirus. Meileh, there's a din that the shtiyah has to be done derech cheirus. He asked me, and I said no. I'm explaining to you that the matzah requires a seudah. The matzah is mechayev. It's sameh because the matzah needs to be a zichron l'cheirus. So if it's eaten in a way which is not zichron l'cheirus, then you don't have the cheirus. If you will eat the matzah sitting on the floor like Tisha B'Av, you didn't gain anything from the matzah. Okay. The yayin, it's not the yayin which is zecher l'cheirus, because the yayin is actually for a different point. The yayin is for a different point. The yayin is avakos of bracha. Shtiyas yayin, the drinking of the yayin, is derech cheirus. I'll prove it. I'll prove it halacha l'maaseh. The din of shtiyas kos shel bracha, how much do you have to drink? For kos shel bracha, how much do you have to drink? רביעית. How much do you have to drink by a kos? Right, you see clearly that the shtiya is different. In other words, it starts with a kos shel bracha, true, but the shtiya has the din of derech cheirus. You have to drink the kos shel ... In chil, it starts with a kos shel bracha. You're right, this is kos shel bracha. Otherwise, you know what? Just drink four cups of wine, derech cheirus, whatever. You think cheirus means that I make Kiddush? What cheirus means, I drink wine. The Kiddush and hagafen and the birchas hamazon, that's kos shel bracha. Shtiya, the mechayev of drinking is אפילו further. ... the whole havamina that one could drink and anybody could be yotzei with his drinking. By Kiddush it's that way. By arba kosos it's not that way. Why not? Why not? You are a lamdan, no? What's the answer? There's kaif bracha, and then there's chiyuv shtiyah, and that's what ta'ina means, and meshlach. Matzah, the din of matzah, without kais, it's not the kaises, but rather what is it? It's the shas shtiyah, the drink. Where does it end? Where does matzah end? It actually doesn't end. When does it end? So rather, we're saying the chiyuv, wherever the chiyuv is. First the dafka kais, and then... Okay. You want to be real in my derech of learning, so to speak, you want to grind the Gemara like a mensch. Matzah is matzah. Maror is maror. You ever heard someone call out a kais, yayin? I never heard that. I usually call it dafka kais. It's funny lashon Gemara, no? Yayin, maror. Very funny. I never heard such a lashon. I'm going to be mekayem mitzvas yayin tonight. No, you ever heard matzah? Okay, I hear. Matzah, I hear. Maror, I hear. Yayin, I don't hear. You don't such a thing. Tell me what the answer is, no? A Gemara tells us that if someone drank it b'vas achas, yedei yayin yatza; yedei arba kosos lo yatza. That's the Gemara. Remember such a Gemara? That if a person drank it b'vas achas, the yayin...

I'm telling you the truth, rabosai. I would scream in the streets, learn the Gemara. The olam, people say Torah and they don't learn the Gemara. The Gemara never said, ... maror b'daled kosos. ... because we're not pouring out the daled kosos, because the daled kosos is kos shel bracha. True. It's the truth. Yayin, what yayin? What are you talking about, what yayin? Teretzes, the Gemara is clear, that's where the Brisker learned it from, that there's two dinim. Yedei yayin yotzei, yedei daled kosos lo yatza. What is that Gemara? There's two dinim. There's one, there's daled kosos. There's one din of שתי יין על דרך חירות. Sogt the Gemara, yayin, the din of yayin, sogt toisfos b'shas shtiyah. The drinking. Means, well, what's the problem? Yeah, I didn't say the Gemara. That's the Gemara. The Gemara says, שותה מבת אחת, ידי יין יצא, ידי ארבע כוסות לא יצא. You were yotzei the wine, but you weren't yotzei the arba kosos. That's in that shtikel Torah. I'm showing you the Gemara. Learn the Gemara. The Gemara says, ידי יין יצא, ידי ארבע כוסות לא יצא. You see that there's two things: there's arba kosos and there's yayin. Different Rishonim how to translate that Gemara. It's two things. I'm not going, I'm showing you that you see there's two things. Look at the Brisker Rav, it's two things, the kosos and the yayin. And that's what this Gemara... Yeah, you never discussed ... That's a pose. Talk about ... Answer, ... ... Parents do, we're not discussing ... What's wrong? What's bothering? You don't understand this? Why? If you take a look, I mean, I don't know if you can do this with me, because this is how my mind ... and that's how my mind works. In other words, when I'm saying, you know, ... my best Torah, it turns from one arrow to the next arrow to the next arrow, because if you want to follow the arrows with me, I'll show you where it goes. It continues from the other side over here, from here, okay? It goes to here, which goes to here, which goes to here, which goes to here, which, okay, so you'll follow the track up, okay? I gave that one. Okay, let's go further. Marer says, Marer, ein tzarich. Next line of the Gemara. Ein tzarich? Can't do a ...? You can do a ...? Doesn't mean they should answer it. What do you mean, ein tzarich? The answer could be. Should be. These ... ... there's something wrong, right? Or maybe not. Maybe there's just nothing wrong. So l'choira, the fact that the Gemara says, ein tzarich ... is mashma that you just don't have to, but there would be nothing wrong if you did do a ... The Beis Yosef, siman, whatever, I guess whatever the siman over there is, siman of the ... hey, okay, something the Beis Yosef. All right, you look it up, the Beis Yosef, that the pshat, Marer. Ein tzarich a seifa. I don't need the ... to do a seifa. It would be so, he did a seifa, and he has an interesting raya. What's his raya? Because the Rambam doesn't bring down this mareh ein tzarich a seifa. It's going to make a difference. It's a stamsha ein tzarich; you're not allowed to make a seifa, and then the Rambam would bring it. So what is he doing? He just writes, ein tzarich, you don't need it, okay? If you want, watch, you can do it. If you don't want, you don't have to do it. That's why it's not brought down bichlal in the Rambam. Okay. Let me ask you a question. Huh? Why didn't the Rambam bring it down? Because there's no point. There's nothing wrong if you did do it. You can do whatever you want. What's the point? Ein tzarich, you don't need it, okay? The Rambam writes, you don't need. That's how the Beis Yosef learns up the Rambam. Okay. Look, ... pshat is machmas tzarich a seifa. So it's not the pshat that you need a seifa b'shaas maaseh, but rather, and it's not even the achilah that needs it, but rather the maaseh itself, because it's zeichel l'cheires, and therefore you need a seifa. It's a din in the zeichel l'cheires. And ad kedei kach that the Rosh paskens, that if he was אוכל מאסה בלא ...

You're yotza. Things, right? The first thing, maaseh is say, you would be yotza. Why? It works into the mitzvah. Your seivah is not just when I did the mitzvah. It changes the whole mitzvah, and I'm not yotzei the mitzvah if I do a seivah. So how could it be that you could have a seivah during maror? If, say, ... achal maror b'seivah yotza, ha'ochel es hamaror zecher l'Churban v'lo l'acheres. How could it be? I mean, how could it be such a halacha that a guy could eat? If a seivah changes the whole type of eating that you ate, this is zecher l'Churban because I ate it derech haseivah. If a guy ate maror derech haseivah, b'yoshev, derech cheirus, he b'yotza? Ulay yesh loimar. Maybe we could say only where there's a chiyuv haseivah does the haseivah do anything. But where there's no chiyuv haseivah, so the haseivah is sitting. It's just nothing. It's another type of sitting. I mean, that's what you have to say, right? If you learn ein tzarich, so then it's another way of what? Of sitting. ... So I'm thinking that I can't use this. Yeah, but why is there no inyan by maror? Hagufa, why is there no inyan by maror? To sit b'haseivah. No, there should be a certain inyan by maror to eat zecher, just by eating it's not enough. No, but you're sitting b'haseivah. I'm trying to point. You see from here that sitting b'haseivah, when it's not required, is just your way of sitting, sit the way you want. ... I believe that that's what the Beis Yosef's ... shitas haRambam. Why would the Rambam not bring that? Why go out of your way to not do a sevara? Borei ein tzarich cheseiva. We should tell me that. What's the big deal if you tell it to me? And the teretz is, what the Beis Yosef is saying is, by maror, it's not shayach to do a sevara, because it's ba'ah b'seiva. It's not פשוט do what you want. The Gemara is trying to say ein tzarich, and therefore there's no such thing. You know what I mean? You know what I just said? Listen to the point. If b'seiva, where you don't need it, is nothing, which means it's the way you want to sit, then the Beis Yosef is saying gevaldig. The Beis Yosef is saying there's no point to bring it. It's not פשוט. The Beis Yosef means that there's no reason because you can do whatever you want. That's not what the Rambam means. What the Beis Yosef is saying in the Rambam is there is no such thing as doing a sevara when there's no chiyuv, that that's not a sevara. Nothing. Come now, you're sitting b'seiva, and you're sitting... you're comfortable. Yeah, but there's no such thing as sitting b'seiva in the middle of the shiur. But it's not called b'seiva; it's called sitting comfortably. It's called sitting comfortably. Sof davar, once it's mar'eh ein tzarich, so whatever you did do, who cares? That's what it means, there's no point to bringing it. The Beis Yosef doesn't mean do what you want, and therefore the Rambam wrote it, didn't write it. The right thing, do what you want. There's no point of writing do what you want, because that's not called doing a sevara. You still don't... You're working on it. You're working on it. Okay. Yeah, yeah. So why would the Gemara bring it? We just say, matzah tzarich, say, yayin, yes or no. So why bring yayin? What's your suffix? I mean, why would you do that? Why would you bring halachos, which the Rambam rules off? There's no point to bring it if the Gemara doesn't bring it. Wait, let me tell you what I hold in Shatov, a tremendous yesod. I'm not so sure if the Gemara brings the din of mar from mar. I think the Gemara brings the din of mar to get to yayin. Matzah tzarich, mar ein tzarich, yayin, what's the halacha? You don't have to tell me matzah, yeah, mar not, and then yayin. So then why would the Rambam just elude? I mean, you hold you're smarter than the Gemara, but the Rambam holds he's better than the Gemara. The Gemara has to bring it; he doesn't feel he has to bring it. Could be the Rambam held there's no shayla מיניה כלל. The Gemara just meant to say—

We're here, we find matzah tzarich. Of course, marei tzarich. So shayla is yayin. Should we say, what's the din of yayin? Do we compare it to matzah? I hope. You see, to me it's more important than all the... Learn how a Rambam... I don't say the Rambam, you know, you're smarter than the Gemara. Beis Yosef, what does he say? The Rambam says it was patur on the Gemara. At the end of the day, what does the Beis Yosef say? The Rambam told that he didn't have to bring it. Ah, he knows better than the Gemara? I guess. When he feels different, does that make sense to you? So pashut you can come and say what the Beis Yosef means, the Rambam's halacha. But what's the point of bringing something which is not nogea lahalacha? The meileh says no such halacha. Then I'm telling you it's even deeper. Not just there's no such halacha. There's no such thing as saying such a thing. Again, to bring it, and the teretz is because the Gemara never paskened marei tzarich a seibah, because there's no hava amina marei tzarich a seibah. I need to come to marei tzarich a seibah. I need a Gemara. Mareh, zecher l'shibud, ein tzarich, ein tzarich. You need it to Gemara. If ma, we learn, we learned matzah tzarich. We learned marei ein tzarich. What's the din of yayin? Let's move along, and we'll see how significant... No, ein tzarich. What's the chiddush? Mareh, which is zecher l'shibud, yayin, you need to bring Gemara. Okay. We still don't have clear, if so, then why would we think we compare yayin... Tomorrow. Why should you say that way? ... yayin is like maror. Not that I want to throw something out. The wine is zecher l'cheirus only, or is it zecher l'shibud also? The doubt. You know, the yayin takes on two things out of it, brought down in Shulchan Aruch, right? That a person should be makpid to try to get red wine. Why? Because the daas. That's what zecher l'cheirus. That's actually something in... Tell me something: the matzah is not zecher l... also? ... I wasn't chad that Tosafos speaks about that. Tosafos matzah is also for shibud. Look at the Tosafos. Af al gav d'hacha ... lechem oni. Tosafos protests. Af al gav ... lechem oni. ... What's bothering Tosafos? Chametz, I don't know. That's so sure it was. If chametz is not cheirus, matzah tzarich. Maror, when it's not zecher l'cheirus, the yayin, I have a safek. I don't know. What do I call maror? I'm sorry, what do I call daled kosos? I don't know. It's zecher l'cheirus, zecher l'shibud, I don't know. It's so unclear which one it is. I don't know. You see even in Tosafos, ... Tosafos says that the yayin... Tosafos says no, because the geulah. Af al gav ... lechem oni, yesh לו דרך cheirus. True, you see דרך חירות. But, oy, it's ksuvah b'Torah zechu l'chein. Torah wrote the teirutz zechu l'chein. Even though that's a ... you see the Torah ... zechu l'chein. But by yayin, Tosafos is saying by yayin is different. Here Tosafos doesn't posek one; by yayin is different. But by yayin, why should he have a safek? Teirutz is no masis klal, because mas ... zechu l'chein. Maybe that's pshat in the Gemara. The Gemara means to say is that I see a mareh, I see a mareh. I don't know, I'm not so sure what the yayin is; chleis aleinu shos yayin. Okay, so we're moving along at a nice pace to learn pshatim. Still in a little pshatim. Okay, here's two points. Masah, zechu l'chein. But zechu l'shitos yayin, I don't know the yayin; I'm not so sure what the yayin is. And you see Tosafos himself says, ah, by yayin you have a safek. Teirutz is different than masah. Masah, Teirutz is zechu l'chein. So you see that we're discussing this. What about ...? We see that it's ... and we don't know how to ... That's what the Gemara is trying to say. I don't know. Masah is much more zechu l'chein than yayin. That's what it says in Tosafos. Now, the Gemara continues.

And the Gemara says that yayin was assur, the first cups, the last cups. Let me ask you a pshat. How do you read this Gemara? The Gemara says like this: Trei kosos kamai boyeseir. We thought that the first two cups of wine, the hashta hu d'ka maschila l'cheirus. That's when the cheirus started. Trei kosos basrai lo boyeseir. Mai d'hava hava. I'ma lo, adaraba. Trei kosos basrai boyeseir. Hi shaita d'ka hava cheirus. This time was cheirus. Trei kosos kamai lo boyes, because we're saying avadim hayinu. Notice that Rashi has a different girsa. I mean, the Rashbam has a different girsa. V'hi shaita mishto'im cheirus. He's talking about cheirus, says the Rashbam, u'v'geulah, which means the last cup, cup three, is in geulah, right? Shehu omer Haggadah. So according to the Rashbam, it's mishto'im, he's talking in the Haggadah, right? In the Haggadah he's talking about cheirus. In the beginning he talked about avadim hayinu, and at the end he talked about cheirus. So then what's cup four? Why cup four? This one, our ... okay, now we're ready. Now we're talking freedom, and from here on in we're free. Means now we're free. But the Rashbam is stressing that it's mishto'im, that we're talking about, talking about freedom here, but that's only the third cup. What about the fourth cup? I guess he means the Hallel also. I don't know. You have to stick that back in. I don't know. You have to stick a chaser ... No? Okay. Al kol panim. We have over here that the saying of the Haggadah affects what the daled kosos are. I don't understand. Daled kosos is derech cheirus. What is the Gemara talking about? You don't know the daled kosos is derech cheirus. But the first two cups are not derech cheirus. What do you see from this Gemara? That's exactly what I'm telling you. The Gemara is telling me it was the daled kosos, not derech cheirus. That's what the Gemara is telling me. The Gemara is not sure. The Gemara is... it's a safek. We don't know. We're not so sure. Don't kid yourself that daled kosos is derech cheirus. That's what the Gemara is saying. Could be daled kosos... My only kasha to you is: what if the reading of the Haggadah changed what the daled kosos are? ... No. The first girsa. Daled kosos is actual kos shel bracha. It's the things that are said at them that create daled kosos of geulah, not the Gemara, and a chiddush. Maybe the first two cups, ... The guy holds the kos, and he says, Avadim hayinu. That's derech cheirus? That's it. Avadim hayinu. Let's lay back in derech cheirus. What are you? Make up your mind. Which one is it? The first girsa of the Gemara is in this Gemara. Now that's not my part, by the way. I'm cheating. They say it over in Brisk. I went to look for the mekoros, but Hagaon ... down to say, this Gemara is in Brisker, because you see that the wording of the Haggadah affects directly what the arba kosos are. You see clearly that I said Avadim hayinu... Because I have a kasha. What are you talking about? Teretz is the hagah is nemar al hakasha. That's the Gemara. So if I'm saying I'm vadim liyinu on this kasha, so then if this is a kasha, I'm vadim liyinu. L'maaseh, the reason why we have all four is because we don't know. We don't know what to do, so we do it this way, which we'll get to. Many Rishonim ask a kasha. Let's say safek d'oraisa, since darabanan only, safek and let's say safek drabanan l'kula. I got a teretz to that. What's the teretz? Because... that's one way to learn the Rambam. There's a Rambam like that. It's a... because you can ruin it. By doing these two, you ruin those, right? I would say it a little bit different. Let's say gishmak. Let's say gishmak. You know, let's wait, because I don't want to confuse you. We'll get back to this. We have to do the Rambam. Okay, slow. If this is true, what do you do with this kasha? Mai d'hava havah. If... af al gav d... chasevei lei... mai d'hava havah.

I like how the Brisker make ... on Tosafos. They're saying that the whole vort is the Brisker, because the kaisa bracha is al hayayin and the yayin and this. But the Gemara, Tosafos wants to say we should say ... by the matzah also. You're learning ... You're learning the Gemara is all because the Hagadah is al hakos, right? It changes the ... Tosafos wants that by the matzah too. Now what are you going to say? But you know what I hope is true, and you should learn this? The Hagadah is the matzah also. Hagadah nemar al hamatzah. You don't think that's true? I'll tell you how I know. We say it in the Hagadah: Lechem oni. What does lechem oni mean? Lechem ... sheonin alav devarim harbeh. We say the Hagadah on the bread. It's on the matzah. People don't know. We're supposed to say it like you're for the whole kais and half the matzah. Tell me something: would you be yotzei if there was no matzah on your table, but you said the Hagadah? No, of course not. It's lechem sheonin alav devarim harbeh. Again, it's lechem sheonin alav devarim harbeh. And I'll tell you even more: matzah zu sheanu ochlin. Zu. You pick up the matzah. You're supposed to say the Hagadah on the matzah. Now it's gargishmak, says Tosafos. And that's Tosafos's hemshech, chuses. There's parts of the matzah which is lechem oni. That's what Tosafos's hemshech is. So then those parts of the matzah also should have the same dinim of the yayin. When I pick up the matzah, it's ozechuchei. Some of the matzah is lechem oni, lechem, ha lachma anya, d'achal avosana. Listen back, listen, listen to this. Now we know what—now, rabosai, you know what? I'm stopping, and I'll let you read the Tosafos. Let me read the Tosafos. No? Mai d'hava hava, shekvar onu golusnei hasudah. We already finished before the seudah, we already said the gulus, so from here on the next two kaises are what? A cheirus. Okay. Aval gabei matzah tzricha seibah. V'loi hava, mai d'hava hava. Same ches. Same ches, which means whatever you're going to say by the yayin, you have the same seudah by the matzah, right? Shani matzah. Matzah is different. Matzah is not like that. It's not like arba kosos. Why? D'ika seudah yoser miyayin. What does he mean by this? What does he mean by this? Let me tell you what he means. You ready? What does he mean? This is the Brisker Torah, my friend. Briskerov, nu, inside out. The Briskerov says on the side, the Rambam holds you're supposed to make a seudah through the whole meal. Why? Not only did in the matzah, he did in the seudah. Ah, so now he's saying where is the chesh? Then Mr. Daas Tosafos is not in the seudah. The Daas Tosafos is just there for what? For the kais shel bracha, and then they will derech cheirus tiknu. It's all beautiful, and that's what the problem is. If derech cheirus is there for daled kosos, what is it? Should we compare it to cheirus? Should we compare it to the—I don't know, I don't know. But the ika seudah, you מחויב to eat derech cheirus, like the Rambam says. Matzah is a kesuvah. I don't פאלן maizes. Yaayin is a special din that we do for zecher l'cheirus. Now, the problem is, but not all of it is zecher l'cheirus. Some of it is avodah l'yayin. Some of it is, is geulah, and then the beginning and at the end, and it also has in it a zecher l'nach. In fact, the Gemara—I don't know, in the Gemara, matzah, maror, yayin. What's the din by yayin? And I'm not sure, trei kosos k'neged trei kosos of ... and we're not even sure what to do, right? But neilah, what do you do by matzah? Frankt ... matzah, don't start hacking with lechem oni, with lechem sheoni. He doesn't need a sefer mitzvah. He needs a sefer because of what? Because ikar seudah. Now let's see further. The yayin, yeah, the yayin heisif kvar b'shnei kosos rishonim. By the yayin, he already said his sefer b'shnei kosos rishonim. So what? So what? Since it has both zecher l'cheirus and zecher l'shibud, at least I did two, so I showed yayin is zecher l'cheirus. But by the matzah, I didn't do yet anything with a sefer. So what, you're not going to do a sefer at all by matzah? That's the pshat. Continue.

No, it's ... thinks different terutzim. Maybe you just mash the terutz, the first ... So you need a sevara. Then even if you're going to say it's the matzah, ... forget about this. Now it's דין of a sevara of matzah. Wait a minute. You don't want to do it all a sevara of matzah. There was never a shaylah that yayin is a taich, no whatsoever, no sevara whatsoever. The shaylah was that at least some of it is zecher l'cheres, and some of it's not. We don't know when and where. It could just two or three ... you have. Mateikim matzah, you don't want to do it all. Afal pi, you need some of it zecher l'cheres. Continues Tosafos, ועוד שכתוב בתר זכר לחרס, it's more zecher l'cheres than yayin. So even though it's called derech ... right? So he focuses on derech ... Matzah tzarich ... matzah, היינו כשמברך על אכילת מצה ... So what does he want now? Maybe if he's saying al seudah, so maybe any time I eat matzah in the seudah I should do it that way. And especially the ... paskens that every cheilek, every matzah that I eat, I'm mekayeim a mitzvah of matzah. So maybe, the pshat is, it's ma'aseh, and I'm mekayeim mitzvas matzah, so matzah has to be derech cheirus, because the Torah said derech cheirus. It's only by derech ... that's this Tosafos. That's the reading everywhere in this Tosafos. Now, rabosai, let's go back a second. I asked you a kasha: ... What is that? That's the mekor for a sevara, that's Mishnah. On that we don't know the din of a sevara. Don't you think it's a funny thing that the Gemara brings a Mishnah? You're not allowed to sit down to eat till you do a sevara. Bring me a Mishnah, chayav ... Talking with the Mishnah, chayav la'asos. The din of heseibah, we're not sure what it is. What is heseibah? Is it a tenai in matzah? Is it a din for itself? Or to understand that the gavra is mechuyav to eat his seudah, v'yoichel. He now has to sit down to eat ad sheyaseb, because the gavra has to show hanhagas cheirus. So maybe we don't know: is it by matzah? Is it by yayin also, ikar seudah? The sefeikos of heseibah is not on the din of heseibah. It's not heseibah when — that's not the shaylah of the Gemara. It's heseibah what. I don't know what it is. It's telling an interesting halachah: yoichel, and ani is not allowed to sit down to his seudah till he has heseibah. What does it mean? I don't mean — that מחויב to do heseibah. Now eat, do heseibah. What kind of din? I never heard such halachah. Maybe it should say, lo yochal ani, an ani shouldn't eat till he has matzah. That's a vadai, matzah. So what do you want? You never heard such halachah. An ani is not allowed to sit down to eat till he has heseibah. You mean he has to make heseibah during the seudah? So then what would the Rishonim say? Any Rishonim, the Rambam, they're all learning the Mishnah like the Rambam, and that's what it means, right? It means it's a tenai. There's a condition that you cannot sit down to your meal till you do heseibah. Like what? Like you can't eat till you have minchah. What halachah is this? What halachah? And the truth is, it's brought down in that Mishnah, with minchah. ... lo yochal adam ... eat till... What exactly is this halacha? You ever heard a Mishnah, a person sits down to eat, he makes sure he has a sefer. That's the whole problem. The whole seder is about a sefer, that's all it is. Halacha should have been, lo yochal adam ad sheyelamat, ad sheyelamat, ad sheyechavein, until he has a kittel. I don't know, why is this? Why this halacha? It's a peledike thing. And the teretz is, there's a din of Leil Seder, and the seudah is an oifen on how Leil Seder has to be eaten. And this is where the Rambam is coming from: lo yochal ad sheyaseh. You see, I have no other mekor for this. Where did the Rambam know? Where did the Rambam know? The Rambam made it up on his own? Where did the Rambam get that a person is supposed to eat the seudah? Where did he say it? Why Gemara says matzah? Why Gemara speaks? Toises, ikar seudah. So what? Who cares? Ikar seudah. As far as not Toises throwing out, as far as speaking seudah. It's coming on itma, lo yochal ad sheyaseh. The seudah is not only a din in the pratyus of the mitzvah, but a seudah is a din in the whole achilas halaylah. Now the question...

What do we do in the pratim in that klal? Matzah, is it outs the matzah? Is it outs the seudah? Is it the yayin? Is it the shetias hayayin? We're not sure. This is what the sugya is. It's a safek not when, what, what it's saying. And I'll prove it to you. I never understood this. How could you come and tell me, zecher l'cheirus? No, no, it's not zecher l'cheirus, and maybe, you know, you shouldn't drink arba kosos. But you have a hav amina it's not zecher l'cheirus? The Gemara is clear. So what happened to that Gemara? I saw the Chiddah, Machzik Bracha, Bris Avraham, that the whole sugya was not, are you mechuyav or not? Meaning, are you mechuyav or you're not mechuyav, meaning you shouldn't. Even on the side that you don't, you could. On the side that two do and two don't, the two don't is not not. The two don't is like the Beis Yosef saying, sorry, you don't need it. You want, you can do it. You know what his reason is? What do you think his reason is? But I'm just telling you, zecher l'cheirus, what do you mean? You try to tell me not zecher l'cheirus? Will you hold it's not zecher l'cheirus? It can't be that the two not means not allowed. So what's the two nots of the Chiddah? You don't have to. Okay, let's go back to that. Meaning, the chachamim weren't mechayev you for more than this. But if I would do it, is it a chisaron? Also not a chisaron. Now I understand what Tosafos is saying. Therefore all four of them need. Because if you have a safek which one, and there's nothing wrong if you do it. You have a safek which one, right? And there's nothing wrong if you do it, which means is that there's zechah kiyum of zechah l'cheives in all four, and l'maaseh if you sat there, say, you'd be mekayem the zechah l'cheives in all four. Shaila is, would be mechayev you on all four. And I'll put that to you with something. Tosafos, you already did on the first two. How is that me'akev in the list? Tosafos, you already did two. What do you mean I already did two? I have to do all four, then I have to do all four. What did Tosafos say? Tosafos is saying, me'akev is different than the ... at least you did it. I understand, I understand. So what does that mean, that you already did two, so ... so you did ... and so on. What does it mean? He means this: you need a chiyuv to do it too, and that chiyuv to do, meaning you need a chiyuv zechah l'cheives. You have that. Now what's your whole shaila? The part that I'm not mechuyiv, so then it's just, am I mechuyiv? In other words, I'm patur, I don't have to do it, but maybe I'm not mechuyiv now. Not pashut. Maybe if it's a two ... you're not mechuyiv. I think b'maaseh at least you have to do it. And I hold that's the Ramban says, why safek d'rabbanan. It's not a safek should you or shouldn't you. In all four you could, and you would be a ma'aleh if you did it. No, so the safek d'rabbanan means, since kashrus, let's not be mechayev on safek d'rabbanan. So, if saying let's do two and not be mechayev on the other half of ... you don't eat all four. The teretz is, we always knew that anyway you should have all four. The whole shailah was only were we not mechayev you on all four. You should have all. There'd be nothing wrong if you had all four. That's the difference of ... Where the safek is, do you have to or don't you have to, the safek ... Where that siman, you should. The word is since it's in trei kasavah ... we can't be mechayev this. So if we have a safek which one we paskened you on, that's not called a safek ... Safek chiyuv is called a safek ... Safek patur is not called a safek ... Think about it. Safek if I'm chayiv on which two. If I need two, so I'm a safek, right? So you're learning ... I hear, but it doesn't make ... It's not a safek if I'm mechuyav; it's a safek if I'm patur on two. That's what I should do all four. Patur on two. So therefore it's not called a safek ... If you have a safek if you have a patur, so you don't have the patur. So you're חייב ...

I'd like to say you need all four. Dr. Rakus is the safek. ... The teretz is, it's not a safek if you're mechuyav only on two. You should really do all four, and safek gives you patur on two. And we don't know which two you're patur on, so when you don't know which two you're patur on, ... The mitzvah is there. The shailah is if you have a patur. Okay, I'll tell you what we're going to do. Listen here. A big part of what I said here is a big part of what it says in the sheet. Okay? There's more in the sheet. There's more to do. I'm ready to continue, but let's stop over here, okay? Continue with the shiur on the sefer. Get a little more into the halachah, practical, nafka minas, and all the discussion that we had yesterday. We discussed yesterday, sefer, that the Brisker Rav is mechadesh, that a sefer is a din bifnei atzmo, according to the Rambam, which is not tied to the matzah. Hainu, that achilas matzah is not what's mechayev the sefer. According to the Rambam, you see, kol dor vador chayav adam liros es atzmo k'ilu yatza miMitzrayim. Therefore, lefikach, k'shesoyev balaylah zeh, that when you soyev, when you eat that night, all the meals, he has to eat beseifah. The Rosh, Brisker Rav says, holds no, it's a din in the matzah. And the biggest proof is because the Rosh holds, keivan shewerent meisiv, you didn’t do a seudah by the matzah, you are not yotzei. Obviously, not if you didn’t by yourself a seudah, did in the matzah. This is the Brisker Rav. I believe that it’s very difficult to say that the Rambam didn’t hold of the Rosh’s mahalach, v’hainu, that there is no chiyuv a seudah mitzad matzah. And therefore, when the Rambam speaks of seudah, mitzvas matzah, a separate din of a seudah, מוכח. And I’ll soon show you how that’s a second din, that there’s two dinim in a seudah. Meaning, there’s one din of a seudah clear, matzah tzarich seudah, that’s clear. But then there’s another din of a seudah, which is a seudah. I would say one is hilchos matzah and the other one is hilchos seudah, okay, so I guess you’ll remember. The Brisker Rav is not taking it so much in the Rambam as much as he’s saying it in the Rosh. That the Rambam were— No, he’s connecting to his seudah with matzah according to the Rosh. According to the Rosh. He’s saying they’re separate things, but I hold that it’s both, actually. Meaning, I don’t believe that any of the Rishonim didn’t hold of the other shitah. I’ll prove it to you. Now let’s do a little bit Shulchan Aruch, a little halachah. I’ll have the Shulchan Aruch in front of you. Do help me a little because I’m having a hard time talking, trying to get it. Special Torah lesaper b’nissim v’niflaos. Very shvii. Talks about Hagahah. Notice the Rambam. Yesterday, I very, מאוד, went through the Gemara with you. I showed you the Rishonim, the Gemara, the Shach, the Taz, the Tosafos. Where all the lomdus is back into the Gemara. Now I'm going to show you l'maaseh, halacha, psak. How do we pasken l'maaseh? What is a sefer? So I'm trying to tell you that when the Rambam discusses a sefer and the Brisker Rav says that it's a din bifnei atzmo, I believe that he means it's a new din bifnei atzmo. He doesn't mean that it's not a din in the matzah. Which means is that it's clear that there's two sugyas of a sefer. That's what I'm trying to get at. It's not that one held a sefer is this, and one held a sefer is that. The Rosh held it's a din in the matzah, while the Rambam held it's a din in the sefer. No. It's actually two parshiyos of a sefer, and I'll prove it to you. I'll prove it to you. What is din matzah? Matzah is mechayev a sefer. In order to be yotzei matzah, it must be done with a sefer, and that's pshat, matzah tzaricha sefer. And I showed you from the lashon of the Gemara. Matzah means a sefer.

Let me show you why I'm saying this. If you notice, the Rambam's, Lefikach, k'sheyesoid adam ba'layla zeh, tzarich lechel, v'lishtos u'meisim derech cheirus. Where did the Rambam learn this? Now, you have to know a yesod that, I mean, I can't say I say it every Rosh Hashanah, and you must know it, because everybody—if you do this yesod. The Rambam breaks up the seder, the seder of the night, into two halves, two parts. He has perek shvii, yeah, and then he has perek shmini. There's perek shvii, and then there's perek shmini. In perek shvii, he discusses the inyan of Haggadah, the mitzvah of sipur yetzias Mitzrayim. This is till halacha zayin. Then he continues with ches, tes, yud, akafoses, charoses. In perek ches, he brings the practical Hanhagas halaylah, which means how you mekayeim the mitzvos halaylah. Meaning, perek shvii is what are the mitzvos; perek ches, the implication how. Okay? How do you do it? How do you do it? What is the order? What do you have to do l'maaseh? In other words, first he discusses the matzah, and then—I'm sorry—Haggadah, sipur yetzias Mitzrayim, arba kosos, charoses, matzah, maror. If that perek ches begins l'maaseh, practical, how do you do the seder halayla? The Rambam's Haseibah is not brought when he discusses the mitzvah of matzah and maror. The Rambam's Haseibah is actually brought in the mitzvos aseh shel Torah l'saper b'nisim v'niflaos shena'asu la'avoseinu. He speaks about sipur yetzias Mitzrayim, tzarich lehaspil b'gnus, kol mi shelo amar shlosha dvarim eilu. This is all Haggadah. Then he says, v'chol dor vador chayav adam l'haros es atzmo k'ilu hu ba'atzmo yatza miMitzrayim, which is what? Sipur yetzias Mitzrayim. And lefikach kishesoider adam balayla hazeh. So this lefikach kishesoider adam balayla hazeh is actually sipur yetzias Mitzrayim. This Haseibah has to do with sipur yetzias Mitzrayim. You want to know, I'm saying over ... Mitzrayim, so not only do I say it, but I act it. I act that way as well. Lefikach, lefikach kishesoider adam balayla hazeh, tzarich lehishtadel lechol vlishto, meisiv derech cheirus. Now, this halachah of lefikach, that he has to behave derech cheirus, this is in sipur yetzias Mitzrayim, mitzvos aseh shel Torah, and v'chol dor vador chayav adam l'haros es atzmo, and therefore he has to sit derech cheirus. Now let me ask you the following: is it— Zecher l'cheirus, that we were freed, or is it zecher for k'derech melachah? Is derech chiluk between cheirus or derech melachah? Okay. The ma'aseh lashon is what? U'meisiv derech cheirus. That's cheirus. The Rambam, when he says, afilu ani sheb'Yisrael, says what? Derech cheirus. Would you like to look at the Rambam in פירוש המשניות? It'd be interesting. When he says, afilu ani sheb'Yisrael lo yochal ad sheyasiv, is it derech cheirus? What is he talking about? He says cheirus, derech cheirus. No, no, no, no. Go ahead, read the Rambam in פירוש המשניות. Very interesting, huh? What is it? Derech melachah. Where did that come from? Anybody think about that? What derech melachah?

I'll tell you even further. When you eat the Karban Pesach, right, Karban Pesach has to be, right, ... right? The Karban Pesach is meant as the meal of cheirus or it's the meal of melachim, of kings. What? ... Okay, three people. Three. What? Apparently. I'm asking, where does that come from? I want you to know that the Chinuch explains every halacha in Hilchos Korban Pesach, melachim, or kings. So you have to eat, he's based the bone, you eat the inside of the bone, you eat plenty of food. We have to eat—there's a famous Chinuch—we have to eat like melachim, like kings. ... Yeah, but that's to remember what happened. That's a different reason. That's to remember that we ate it that way in Mitzrayim. ... It's an interesting question. You ever thought about where the ... I don't know. It says that a person has to know that he left Mitzrayim. That's cheirus. Where did the inyan of kings come from? Now I'm going to tell you a little further. I want to show you how this is not stam drush. People are going to come and say, 'Ah, ... Who told me ...?' He said it. No, no, he didn't say it. He said someone else said it. What's the lashon? What's the lashon here? ... melachim. Agiya derech eretz. Agiya derech eretz. ... Yeah? Agiya derech eretz. ... No, that's not what— that's not the translation. That's not what— no. No, till you feel that you're ... Even like the ... till you feel chein. That's what. Agiya means to feel, that that's the feeling. Okay, now let me tell you, let me tell you a little story. Rabbeinu, let me tell you. I want to show you that this is not— you'll say, it's ... yeah, chein, melachim, same thing. All right, okay, I'll show you how this is not true. In Shulchan Aruch, siman taf ayin beis, סעיף ב', there's an interesting halacha. It puts out beautiful, beautiful eilim on the table of Pesach. Matter of fact, Mishnah Berurah brings down from the Maharil that if you have a pikadon, that if someone's watching, right, mashkin to somebody else, all year you're not allowed to use it; you should put it on the Pesach table. What? What? Nice table, your wife be happy. Taf ayin beis, ... but you have to tell me, my voice. Notice that if you put together, like, you have to have one ... is in the same thing of your ... shulchan, you have to prepare the table with nice keilim. I'm ashamed to plow on the table. That's all about, that's all the chachamim. There's the guy, no? It's all chelek to the sefer. Because since the sefer is derech melachim, melachim, it's stuffed on the table. Now we're starting to see that it's not so pashut. Yeah? This is derech heres. Yeah, why is derech... Again, the lashon of derech heres on the sefer. The keilim now is because it's derech melachim. It has to be king. It has to be a royal table, a royal, a royal table. You know, I remember my grandfather zatzal had a special yarmulke for the sefer, but it wasn't a Jewish yarmulke. It was, you know, the African, the African kings, they wear like a hat with beads on it. Like an old kentur. No, no, old kentur would be a Jewish—I'm saying not kentur. I know the kentur's more Jewish, but it wasn't. No, but the hat, that of, you know, you know, talking about those African kings that walk around with the umbrellas, right? Everybody runs behind, they wear a hat with like red beads on it, red... Okay. And I never understood, my father, you remember seeing...

By the way, remember that hat? You don't remember? My father wears... I'll bring it in to show you, okay? It's white silk, but it has red beads on it. It's like from a king. It's a king's hat. I never understood why. And I realized it has to do with halacha. Not stam you're sitting there סעודה free. You're sitting k'derech melachah. You're a king. You're supposed to dress like a king by the seudah. Where does this inyan of the king come? What is this? Okay. Let me show you another nekudah. The Rambam explains to me what is a sefer, right? What is a sefer? Class, read the Rambam. First Rambam. What is a sefer? You hear? A book. What is a sefer? Nu? Read the first Rambam of Mishneh... See what... Shulchan. You hear? First Rambam, what is a sefer? You know, if someone says, Did you eat that sefer? You know what you would say? You would say, You're wrong. The Rambam doesn't say that's called a sefer. The Rambam says it has to do with the furniture. There's furniture involved in a sefer. First, first. First, I get stuck in a first. Suppose that a sefer. Yeah, it's up to Rashi and the Rashbam. What's a sefer? Yeah, afilu, where is it? No. Actually, isn't a sefer a way of sitting? All of a sudden I start to see here a sefer is not only a way of sitting. A sefer is a table and a bed. I'm telling you how to. Again, a sefer is an act. Mitzad our shulchan is the furniture. You should understand, a sefer. Now let's go to the Mechaber one more time. Read that same Mechaber. You're supposed to have kelim na'im and v'yisaken... sheyeshev, sheyeshev. You should set up this place that he should sit there. What is that called, the place? A sefer. You should sit there, sefer. You see that there's a preparation for what? For the way it's set up at the table. That's a Gemara, by the way. That's fake that people fake, and it's in the first Gemara, by the way. Okay, and the Shulchan. Where did the Shulchan come from? What do you need a Shulchan for? Who says? ... Sefer's on the mitah, sefer's on the Shulchan. You're with your leg on the table. Ad sheyaseh. Look it up. Have you in front of you, look it up. Ad sheyaseh. The Mishnah: ... lo yochal ad sheyaseh. You want to know something? You say that to me, and you ask me a kasha, and I laugh it off and I move on. You know how long I thought about the question yesterday? What's the pshat in the mitzvah ad sheyaseh? What does it mean, ad sheyaseh? You don't eat till you make a seudah. What does it mean? You said you can't eat till you do a seudah because you have to make a seudah, right? You're not allowed to begin to eat till you ... I got it from the Rambam. I knew I got it from somewhere. Where do you think I got my translation from? Afilu ani sheb'Yisrael ... afilu ani sheb'Yisrael lo yochal ad sheyaseh. How does he explain it, the Rambam? Sheyis'akek makom mishamah. Didn't I tell you that that's the translation yesterday? You attacked me. You attacked me. Didn't you attack me yesterday? And where did I get it from? This Mechaber. Read the Mechaber again.

Ah, that's it. That's why ... gets. You hear? You hear? You hear what's going on over here? This is a horible murder. I don't know how to give it to you all the clearer. The ta'amim are not good till you work on what it says. I'm telling you, you read what it says. At Shacharis, I wasn't happy yesterday. And you know why I wasn't even happy? I'll chat yesterday why I wasn't happy. You know why I'm not happy with the simple pshat? According to the theory, when are you supposed to do a seudah? When do you do a seudah? Is it before you eat or after you? Right, while you're drinking, when you're drinking the cup. Before you eat the challah, even the kiddush, even hagadah צריך להיות a seudah, אפילו דברים הנאמרים. What do you mean, לאכול אחרי הסעודה? How does the meiri learn up the Mishnah? How do you translate the Mishnah? Mishnah you learn that the mitzvah of seudah is only the eating. Okay, so then you're done. לאכול אחרי הסעודה. But if you learn that even before the kiddush, the hagadah, the ... so what's לאכול אחרי הסעודה? He's not eating, he's later. What are you talking about? What does אחרי הסעודה mean? I knew it. I knew something was bothering me. Something was bothering me. Now let's go further up. It turns out that the mitzvah of the seudah is not only the actual act of the seudah, but there's seudahs, what, to prepare makom mishavai. And the meileh, what happens? There's an interesting halacha called the ... Where did the shulchan come into the mitzvah of seiva? Where did the shulchan come into the mitzvah of seiva? No? Same thing. Same thing. It's the same din as the keilim na'im on the shulchan. It's all the same din. The middah and the shulchan. There's an interesting Reb Chaim. Reb Chaim learns a little differently. He learns that the cheftza of heseibah is in front of a shulchan. It's not just to recline. It's not just... In other words, you understand, the heseibah is a way of eating, and therefore it needs a table to... In other words, the verb needs the noun. It still needs the shulchan in order to make the ma'aseh. So that was my kashya. We're talking about the action doing it. He says, yeah, that's what it is. You need a table for that. Well, yesh... yeah. That is only needed for what? For the heseibah of eating, right? So then why can't I do that later? I didn't understand. Again, I'm not clear which din of shulchan, where did that come from? And the answer is because heseibah needs shulchan. So then what's the hisach hadaas? Stam separation, you mean? You're telling an interesting chiddush, not halachah. It's good eitzah, advice. Instead of having it... huh? Maybe, no. How about this? ... דין ... בסדר של השולחן. How does the table ...? That's derech melachah. That's called a melachah, melachah. Here, nobody ... where it is, and then I ask you a question: why ...? ... Why ...? And the answer is, he's just telling me halachah that when you come home, they should look ... Don't waste time later. That's all it is. That's the whole halachah. Okay, let's see a little further. The Beis Yosef, we said yesterday, says an interesting chiddush, that by ... you're meisiv, ... You're still yotzei the ... and the fact that the Rambam says ... Now let's see how he paskens halachah l'maaseh. Look in Shulchan Aruch, siman ... se'if aleph. Yeah. Yeah.

If you get to the same with the mar, the what'salmar, do? Now what does he mean, the large sefe? So the Mechaber paskens, teiruch is best saying. Like the machsa shekel, I don't understand. What? How could you learn it differently? That's not a kuvah; the pashut is not a kuvah, because you see clearly that the mar of Hillel was in the kairach, and we make a sefe. We make a sefe. Who says? Who says we make a sefe? Who says? My brother's not so sure. I'm not so sure. Go ahead. Wait a minute. I thought ... doesn't need a sefe. Says the ... No. Read me a little more. Okay, hear me this one. He's saying in koirach, what do I do by koirach? I can't make a sefe; there's mar there. Go ahead. No, no, no, no. Okay. What does the Baal HaMaor say? The ... say. Why? ... If you hold mara, you hold by here like it. I say mara, you say mara. I'll say mara, you say mara. I mean, what if he do his kashya? What if he do his... I mean, it's in the both say good, right? What do they say? Read the Beis Yosef. Read the Beis Yosef, move. It's not a kasha. I'm just... I saw Korach needs a sevara. By the way, that's not so pashut. I mean, I'm not so sure about that. Maybe you don't need a sevara, and the reason is there's a mara. Comes from the Baal HaMaor, Torah closes. Sure it needs a matza. You say matza, you say mara. That's how it works. You'll say matza, you'll say matza. Okay, go ahead, yeah. Because look at Hillel. How did Hillel... You're trying to do zecher to make this Hillel. What do you think Hillel did, yeah? Hillel himself did it. Yeah. ... matza needs a sevara. ... That's the Rambam. Okay. What pak in the teretz to the Beis Yosef's kasha? What did Hillel do then? How could you be different than Hillel? And the teretz could be... What's the problem? By itself, you should do it without. Hillel was ... that way. That's how Hillel was ... So how could it be that he was not ...? No, that's what Hillel did. That's what Hillel did. I just have one question. ... Your social Hillel did eat matzah before that? I don't know if honestly, don't know. I knew to you that Hillel ate matzah ... That's Hillel. Hillel was Hillel ate matzah, and then he went, ... matzah ... So it could be on the second round. This ... doesn't need the same. First hear what I'm getting at. I'm asking this question. I want to know what Hillel did. Did Hillel come and say, You know what, I'm not going to eat the ... No, I'll eat matzah, and then he ate korech? Tell me, did Hillel make three brachos in one shot? I want to know what Hillel did. Try to analyze what happened. What did Hillel do?

Maybe actually ... the mirror and ... three ... before. ... So maybe that matzah had was a sefer, and the redoing, and that's the teretz to the kasha. According to the Rishonim that mar is ma'akev, what happens to the teretz is we ate already maror on the zecher l'mikdash k'hillel. There's no problem the second time around. You did have a sefer; you didn't have a sefer. Let me ask you a kasha. Yeah, you want to read for me a little bit from Rishonim what Hillel did over there? Tell me what Hillel did, huh? So read it. Read me, Mr. Burak. What did Hillel do? ... But for us it's not anyway, because we're already yotzei anyway. Okay. But even in Hillel's ... go ahead. That's Hillel. That's a ... and I know clearly the Rishonim. It's clear. Hillel didn't eat matzah and maror together. First he ate matzah, then he ate matzah, maror, ... Then he ate maror separately also? No. No. No, no. He ate maror. He ate matzah ... together. Hillel ate the matzah. First he ate a matzah. First he ate a matzah. There it says matzos, that's separate. Then he went and he ate matzah moror ביחד. First the Torah. This is the further shaylah. Okay, now let's talk, rabosai. Let's go. What's the kasha? Maybe he didn't do heseibah by his thingy. Where does it say that he didn't? Huh? You read it? You want to read it? Go ahead. Yeah, yeah, you have it? Who said he did heseibah? Who said? Where did you get that information from? And maybe I did a seibah by the matzah, and then you want me to eat again now matzah, moror, and yechul? Who says that food needs to have heseibah? Where does it say that that has to have heseibah? And the Teretz, rabosai, is gorgishmak, gorgishmak. If you learn that there's a din of heseibah, and the taam to do it is matzah. Fine, I did it. I was yotzei the seibah with eating, like Tosafos says, varach farkia. And the Tosafos says something similar. I already did it. I did two. I have, you mean, I did it. I did it already. If you learn it's matzah tzorech heseibah, then achilas matzah, in order to be an achilah of matzah, needs heseibah. Shaina heseibah, you have to have done it again. Otherwise you wouldn't be al matzah u'maror. If it's just that I have to be saved of bishas achilas matzah, I have it, I have it. Like by the arba kosos, I have it by two, it's enough. I'm חייב everyone that happens, because it's a kiyum of haseibah. Fine, I did it by the first matzah. If you learned the achilas matzah needs haseibah, matzah tzarich haseibah. No, no, no, no. You need haseibah by achilas matzah. But there's no matzah mitzvah. Oh, that we spoke, you remember we spoke about that. Toysfos only matzah mitzvah. Why? Oh, you're not learning it at all. But the first, I showed you in the Tosfos that there was a havamina every time I eat matzah, not only matzah. Why was there such a havamina, that achilas matzah needs matzah tzarich haseibah? Now let's discuss second when, not Tosfos, when the shas, the first kezayis, and the shas the afikoman. According to Tosfos, any rishonim say only b'shas achilas matzah the afikoman doesn't need. You want to—

Look at the Shulchan Aruch again and see the halacha l'maaseh. Tosafos says, I need— Tosafos says, I need. ... Kohen. No, I was saying ... Tosafos says that you don't need a ... Why? Because the point is to have a sefer. Why? Tosafos, you have it by Torah. That's if you learn that you need a bit of a sefer by matzah. Okay, if you have it. But if you learn that achilah matzah requires— now let's see. What would be takkeh the kuzayis that's mechayev? Afikomen also. Go ahead, read now. Read, read mehilchos Afikomen. Are you mechuyiv, yes or no? ... What is ...? Oh, you eat a kezayis. Go ahead. There's another kezayis. A lot of people eat a second one too, two kezaysim. Right, there's two kezaysim. One is Afikomen, right? Karpas. Good. Now read now in Mishnah Berurah. Do I need a sefer? Is it true? ... What about the first takkeh, the first kezayis, machlokes ...? First, first כי זהי. First כי זהי, it's a sefer. Don't even say. But give it. Yeah, no, you're ... paskin, no. So look, whatever you want. Give me the bottom line. I did it to a sefer by the... here. So... Yeah. So that's the... Today we don't do it. Sefer is... What's l'maaseh? If you didn't do a sefer, I want an ... You're not good. You have to do l'maaseh.