Karpas at the Seder: Haseibah, Heker for the Children, and the Meaning of Cheirus

Transcript

Karpas, we all know what it is. You take a vegetable and you dip it into either vinegar or salt water. I think most people have a minhag to put it into salt water. Many poskim say that if you need all day, a lot of people don't eat erev Pesach, so you shouldn't use chametz because it's bad for the digestive system. So down the poskim. Some speaks about lemon juice. These are famous shailos. What I want to talk about is, there's a chiyuv aseh during karpas. You have to recline during karpas. So this is a machlokes Rishonim. So we'll get first to the actual information, the halacha, and then we'll understand maybe the two tzadim, yes and no, and with this it'll give us an insight to understanding בכלל what karpas is there for. What's the point of karpas? Karpas is a vegetable. Some say that there's a specific vegetable for karpas. Some say that there's a specific vegetable. Yesh omrim that it doesn't really make such a big difference. Any borei pri ha'adama, as long as maybe it's not onion, according to some shitos raw onion is not a borei pri ha'adama. Al kol panim, karpas, you dip it into the salt water. Tibul. It's one of the tibulim. So like I said, there's a machlokes Rishonim if you need a seiva or not. Shibolei HaLeket, other Rishonim, the Mordechai. It's a big, it's a big talk in the Rishonim. The Birkei Yosef in siman taf ayin gimmel, se'if katan yud daled, brings the different opinions, and he goes through hen v'lav, yes or no, should you, shouldn't you. And among the Birkei Yosef. And when he comes to maskana, he says that you don't make, the way he remembers it, Haravina Talya, he brings down, you don't make a seiva during karpas. The Kitzur Shulchan Aruch paskens that way. If you look in the Kitzur, he says you don't make—I'm sorry, the Kitzur Shulchan Aruch brings down, excuse me, Birkei Yosef says not to, and the Kitzur Shulchan Aruch says that you should make a seiva. The Brisker Rav used to make a seiva. Chazon Ish didn't make a seiva. This is big talk in the Acharonim, yes a seiva, not a seiva. I saw Rav Ovadia Yosef paskens that you don't have to make a seiva. If you want to, you could. What's his cheshbon? What do you mean? If some say not to make a seiva, why would he come and say different than a Birkei Yosef, different than a Chida? The Chida also, I believe, says that you don't make a seiva. So Rav Ovadia Yosef, his pashut cheshbon, he says because the Beis Yosef paskens that even by maror you can make a seiva, yotza. If you want to make a seiva by maror, it's fine. So how can you come and say you shouldn't? If you want, you could. If by maror it's fine. Then obviously it's fine even by kares. But the Bikurei says the minhag is not. The minhag was not, that's what he says. The minhag is not. We don't make a say. So he comes and says that just means that you're not mechuyav to make a say, but if you want, you could. Now the raya from maror is a little different, because the raya from maror is if you did do it, even though mistama you shouldn't be doing it. It's not if you want, you could, meaning if you want, not for halachic reasons. If you stam want to do it, you could. So to come and say that meila the paskening karpas if you want, unless that's maybe what he means. He means to say is if you want, you could do it. In other words, you won't be not yotzei karpas if you do it. See the difference? There's a difference by saying if you want, you can make by maror. What do you mean if I want? There's no inyan to make it by maror. It means this: if you have a personal reason to make it, and you did it, it's fine, so you did it. It's not going to be a stirah to the maror. So it's no raya that in hilchos karpas the halacha would be that if you want, you could, al pi halacha. It's different if you want, you could. If you want, it won't be a problem if you do it.

That's what, unless maybe that's all he means. If you want, meaning not halachah if you want. If you have a personal reason that for some reason you want to do it, maybe your reason might be the halachah, I understand, but that's not the halachah. You're allowed to if you want, but there's no reason to do it. There would be—it's not, you wouldn't have a heter, Oh, I want to make, because maybe—there's no maybe. There's just if you'd like to do it, if that makes you feel comfortable to do it. It's not going to be the right thing to do. It's not going to—lechatchilah, no one's going to come tell you you should make a seudah by maariv. Why would a person do it in the first place? Maybe he wants to be the mitzvah, he thinks this is more... That's what I'm trying to explain to you. I don't believe, I don't believe that that's the psak in the raya from Maariv, because then it's not a raya. If that's your raya from Maariv, then there's no raya from Maariv, because by Maariv it doesn't mean that. Now, what he means is something else. If you personally would like to, but you know that the minhag is not, so then you have no problem going against the minhag. That's what he means to say. See the difference? It's not a halachah of the minhag is you do what you want. If you'd want to, the minhag is that you could do it. The minhag is not to do it. But if you would like to do what's not the minhag is also okay. Basically, otherwise you have no raya from Maariv, because by Maariv it's not that if you want you can make, but you should be making a seudah by Maariv. The lashon of the Rambam is, and that's the beis lashon in Gemara, matza bo yeseiva. Maariv, we spoke about it last year, Maariv lo ba, it doesn't need it. Says the Rambam, if you want you could. Says the Beis Yosef, if you want you could. What does that mean, if I want I could? He means to say is that it's a sevara, it's not called a seudah בכלל. That's what it means. If I do a save by mar, it's a save by mar, pshat, it's nothing. It's—I'm just, I'm sitting that way. So if you want to derive from that to hilchos karpas, then you don't have to say it's all it is. D'hainu, if you would ask him, chori, he wouldn't say, Yeah, I think it's if you feel— No, it's do what you want. There's a chiluk between im rotzeh, ya'aseh, or im do what you want. See the difference? Are you masking? You have to think about it. You're gonna think about it? You're gonna think about it? You hear the difference? There's a difference. There's a very big difference by saying that the minhag is, if you want to do this way, you do this; if you want to do it that way, you do that. That's not what he's saying. Hagah, when it reads, it reads that way. If you look at the Chazon Ovadia, it reads that way. Im rotzeh, reshaus. It reads that way. No, it's supposed to be like a comma. You don't make a—if you want to do it, yotze. It's not reshus, it's yotza. More yotza than reshus. Okay. What would be the reason to make a seivah and to not make a seivah? So the Birkei Yosef says right away, very pashut, the reason not to make a seivah, because just like the maror, which is zecher l'shibud, and therefore there's no haseivah, the karpas is also zecher l'shibud. Samach perach. Six hundred thousand people working diligently, perach, hard work in Mitzrayim. So karpas, kar-pas, backwards is samach perach. The Maharil brings it down that way, that samach perach, and therefore it's zecher l'shibud. If it's zecher l'shibud, there will be no point of making haseivah. You hear? I just ... mei Mitzrayim. Did the Leviim work in Mitzrayim? No. How many people left Mitzrayim? Six hundred thousand. Six hundred thousand. So I don't really understand how could Karpas be samach perech if the Leviim didn't work. You like it? You don't like it? You don't know what's good. I'm asking you again, how many people left? How many people left? Six hundred thousand. Machnei Yisrael was six hundred thousand. The Jewish people left, k'sheish me'os raglei el, it was six hundred thousand. So don't come and tell me samach perech. It's not true. Maybe that's the chaf, kis samach perech, almost like.

Yeah, but before these guys, in the thing, maybe it was like 600,000. Okay, so I'm asking you, how many people left? I don't know. Okay, so I tell you 600,000. Look at the numbers. That's how many people left, but how many people worked? Much more than that, right? Some of them died. Oh, okay, so yeah, that's your answer. Okay, I'm asking. You like that answer that way? I don't mind. So who said it was ... maybe it was more? It's just a number they picked. Okay, you like—okay, if that's you, you're not God, then write that answer. That's the answer you give. I would maybe say a little bit different. I would say, I would say—what? Yeah, say. That's how I would say it. I would say it, Mitzrayim was for everybody. We spoke about this many times, that there was perach in Mitzrayim. So some did it through work and some did it through Torah, through marbitz Torah, through working hard in Mitzrayim. We spoke about this. Everybody worked. Everybody, yeah, there was work for everyone. There was people working on 47, and there's people working in yeshiva ... It's hard work. Life is hard work. Sameach, perach, all of Klal Yisrael was part of that. You think it was easy to sit and watch the other person, the other person to— My grandfather said a vort. Everybody was included. My grandfather once said a very nice pshat, rab. Why were you chayiv misa if you didn't want to leave Mitzrayim? They all died in the makas choshech, ten days of choshech, right? Chayiv misa? Guy doesn't want to leave. It's so hard. It's so hard to go out. It's a hard situation. What? They were kofrim? You think they were kofrim because they didn't want to leave? Maybe, maybe. Maybe had to do with the fact that you don't want to leave. You don't believe in Hashem. I don't know. It's a good horror. You know, in certain nations of the world, when you're a hindrance to the nation, they just get rid of you. They bump you off, take you to the backyard. Stalin used to do that. You know, Stalin. He used to take you to the backyard, say, Tell you good night to everybody, and that would be it. Why? Because you interfered with the le'umiut of the people. You want to know something? The kofrim who started Israel—what about, I mean, kofrim, definitely kofrim. I'm not saying I hate them or whatever, but they were definitely not people who believed in Torah, that's for sure not. They had the shita that if you were a hindrance to the Jewish state, they had to bump you off. They'd get rid of you. That's what they used to do. They used to get rid of you. That's why they didn't accept the boats. Yeah, they didn't accept the boats, and the Nazis, yimach shemam. They would kill each other. They put the—what do you call those two things? The Irgun with the Begin's—Begin's chevre, the underground. They bombed, what's his name, the Katrina—what was the name of the boat that they bombed over there? Whatever. Why? Because, ah, you're gonna kill another Yid? Yeah, but it's your hindering the... Is that the pshat? They were hindrance to Klal Yisroel because they don't want to leave. Instead of, Meir dike vort, Meir dike vort. How could you not want to leave? And the answer is, because for you personally, you were able to survive this situation, obviously, because otherwise you would have ran out no matter what. But there were tons of people, meaning most of Klal Yisroel, obviously couldn't stand the situation. They couldn't survive it. The fact that you were able to survive by watching your brother not be able to survive shows that you're not part of Klal Yisroel. What do you want to do, take them with you? Intermarriage. Okay. Now, so this is, l'choira, the pshat, tzamach Perach. All of Klal Yisroel, all of Klal Yisroel worked. Just because they didn't do physical work, believing they all suffered. Just because you don't go to war during a wartime, it doesn't mean, gedolei Yisroel don't fight at the front, aren't in the war. They're suffering as well. Okay, right? What are you gonna say, because you don't go to the front line and shoot guns, you're not part of the imo nechei b'tzarah? You're part of the tzarah. Okay. So al kol panim...

It has to do with zecher l'shibud. If it has to do with zecher l'shibud, so how could you make—how could you make what? A sefer. So the truth is, what's taka pshat in the shitas that say you do make a sefer? How do we understand the shitas? Yeah. How would you—what? How would you make a sefer? I'd like to be me'oir. I said this teretz years ago, but I saw again this year as well, in brackets, Reb Elyashiv's Hagahah. Again, also it's a one-liner, Karpas. Karpas, boi a sefer. It brings down that you're mechuyav to make a sefer by Karpas. Then he, in brackets, it's written, Ah, it's zecher l'shibud. Yeah, but so is the matzah, so what? That's right. So let's discuss that. Maybe Karpas is taka both, because a lot want to taina that Karpas is either/or, which means either you learn that it has to do with shibud, or we're going to soon learn that it's not about shibud. So I would like to tell you that technically you could say it's both, not a stirah, and you'll soon see a chiddush lahalacha that I want to see a point to this. What is the question again? What is the question? The question is, why would you make a sefer by Karpas if Karpas is zecher l'shibud? How can you make a sefer? Magen Avraham, what? It says, Ki lo hispik b'tzeikam, and also lechem oni. Lechem oni. The Torah even says lechem oni. Lechem oni, no? It's the poor man—we ate in Mitzrayim. Ha lachma anya d'achalu avhasana b'Mitzrayim. It says clearly. What do you mean? It reminds us of the shibud. So why there we're making a sefer, here it's not? So the answer is that even though it has in it zecher l'shibud, it also has zecher l'geulah. Both. So if matzah you can make a sefer, so too—come, come on, Rabbi—so if matzah you can make a sefer, meileh so too... Karpas. Reb Eliyashiv, Hagoyen Reb Eliyashiv. You know why I like it? Because I said it a few years ago by my own, so I like it. Maybe that's why I like it so much. Who knows? Person never knows. Person never knows why he likes things and why he doesn't like things. All right. He compares the two? He doesn't do anything. He's a one-liner. You got to know that he's a one-liner. What he does is, chayves seiva and brachos. The k'moi matzah, that it's a zecher l'shibud. That's no problem, which means that's what he's asking: chayres zecher l'shibud, and there's also zecher l'shibud, and still you can make a seivah, okay. In what way is it both also besides shibud? We're not holding there yet. We're not holding. But I just want to say, I saw Rav Avadi brings down from Rav Chaim Palagi, Palagi. You didn't get what? If it's zecher l'shibud, if it's zecher l'shibud, why would you need a heseibah? You shouldn't need. That's halacha. Whenever you eat something... So you don't need a heseibah. Who do you eat maror b'heseibah? I just tell you because... The thing itself represents cheirus. Can you imagine a guy sitting back and saying, 'Wow, Holocaust movie,' and he's sitting there and he's drinking beer? What are you talking about? Heseibah is derech cheirus, and maror is— I'm not asking exactly. Do you understand this question or not? Do you understand this question? Because you're negea b'davar. You're saying that you're missing the point. Okay, kidsa, this is what it is. So since it's zecher l'shibud, you're symbolizing cheirus, and then you're symbolizing maror at the same time. Okay, let's go. Now, Rav Chaim Palagi, Palagi, he brings down a very interesting thing. Rav Chaim Palagi brings down that... A sefer? Some say yes. A sefer? Some say no. I have a good idea. Eat half a kezayis b'seifah, eat half a kezayis without a sefer, eat a half a kezayis b'seifah, and eat a half a kezayis shelo b'seifah. Comes Elijah the prophet and says, What? But we don't eat a kezayis at all. You're not supposed to eat a kezayis.

Yes, can I? Yes, I asked רבי עובדיה, I said, What do you want from the poor guy? What do you want? So you know what? He half a kezayis and half of that he... You have to let... Everybody said, Are you all excited? The shiur is going to be a classic. By the way, this is one of my classics. You see, we're heading towards a classic shiur. Good. You don't think you can learn with the mashgiach, the mechaber, that you're supposed to eat a kezayis? He's not supposed to eat a kezayis. You can still do this minute: eat half a kezayis, half of a half of a kezayis, whatever, eat a little bit beseifa. It has to have a tzurah. What's the problem? The whole problem is because we don't eat a kezayis. You don't need a kezayis. You'd have to eat a kezayis, and half of that eat beseifa, and half... eat a little bit, eat a little bit beseifa, and eat a little bit sheloi beseifa. So I'm thinking to myself, l'gufa inyan, let's clear a minute, let's clear. Is the reason to eat beseifa, contradiction to eat not beseifa? It's a... Pashut we just said, like matzah. If I ate matzah sheloi beseifa, lo yatza. It's just a little problem. So is it shayach to come and say that the same thing at the same time is for two different things? Now the truth is, by matzah there's one kezayis, and that's the chiyuv. So here, any little bit, so why don't you have like two karpases? You know what karpas will be? A two-pronged karpas. By matzah it's one kezayis, so I'm not going to eat it zecher l'shibud one way; I eat it zecher, because b'ikar it's for this, and zecher l'cheirus, and that's it. Shenki by the karpas. Kishuke with the karpas. Ah, it's beautiful Torah. You ever tell you? Shenki by the karpas, mamchifti to. So who's telling you I'm eating half and half? Don't make it into a half and half. I'm eating two karpases. Maybe. You know, I'm going to do that this year. You know that I'm going to start doing that. I like it. Yeah, what's wrong? Mimekaim both. What could be wrong? What could be wrong? That's what works as one kezayis, the mitzvah. So what, how you want to split? What do you do one do exactly? Why don't you do it twice? One whole kezayis. One whole kezayis. You're missing my story. You're missing. You're yotzei already, finished, get it? But there's no takanah to eat a kezayis matzah l'shem shibud. Here there's a safek in halacha what to do. You can bring a dimui from matzah that something could be two. That's what you could say. Where there's halacha, eat a karpas, not a stirah. You see something could have two things in it. That's what Rav Elyashiv is saying. I'm timing, you can even kayim it a little bit. Do it. You have a safek to do like this, like the Brisker Rav, or you want to do like Brisker yeshiva, do both. Is the mitzvah over after the first little bit? No. No. Because if you need a zecher l'cheirus, and you need a zecher, it depends what you're learning it. Depends what you're learning it's for. And we're going to learn now that it could be it's taka both. There's different things when the karpas. Since it's a safek halacha, says Rav Palagi, karpas, it's a beautiful... I hold it's a beautiful eitzah. I never thought of it. I never thought of that. I don't know why I never thought of it. The only reason Rav Avadiyah doesn't like it is because safek, safek. Piskei yeshivas oyl simcha. We're gonna prepare a psak halacha. There's no reason why not. You hear? You hear? I don't have the chiddush. I'm saying a vort. I'm saying like this. B'emes, eat less than a kezayis. Eat part, one part doughbesay, one part doughbesay. It's not a kashya, because his whole kashya is on the kezayis. So forget about the kezayis. Who says you need a kezayis? Without a kezayis. Yeah, good. You can both eat this. I by matzah, matzah is one chiyuv. Chiyuv is to eat a kezayis. Now in that kezayis you have two things. One of the things is the chametz. But here you're supposed to make a zecher. Or maybe the mitzvah is to eat karpas. It's disgusting.

Is the mitzvah to make the zecher, or is the mitzvah to eat the karpas? Now we're talking good. You're right. Then you could come and say it's one mitzvah. We should make two mitzvahs. Good, to be somech, fine. You're right. But then the taich is I'm doing a chumra. But I want to say even better. I want to say even more. You're not even doing a chumra. You're doing two zechers. It has taich to two reasons, karpas. Nobody brings down you should do two zechers. Nobody. Okay. Rebbe's only doing it because there are two shitas, right? And also because of this. I feel we should do it because of this. So two reasons I feel we should do it. One is because it's taich two zechers. There's two zechers in karpas. Halachah l'maaseh there's two zechers. One is a zecher for shibud, and one is a zecher l'cheirus, which we'll soon get to in a few minutes where it comes from. And the other thing is because it's a safek in halachos, so takke, why should you be machmir? I think it's a great idea. It's a great, great idea. Normally you're not machmir because it's finished. It's done, to be machmir. Once you ate your finish, you're yotzei. But here there's nothing to not be yotzei. There's a zecher and that zecher, so do it. What? Eating karpas and maror, for what? This is bitter and this is also bitter. It has to do with tibul, and it has to do—we'll soon get to it. We're getting to it in a few minutes. You'll understand why we eat karpas. Okay, let me continue now. Where is the zecher l'cheirus part? Yeah? What? Yeah, good. By matzah, zecher l'lechem oni is not a reason. I know it's—lechem oni is, it's in the text of the matzah you're making. If you say something else. Yeah, but it's kol lachma. Kol lachma. The mind doesn't need it. Listen, it's called lachmaniyah. It's a reason. It's called... There has to be. There's a million reasons of shibud. It's famous, famous. The matzah is baked in it. Let's have a... Okay, ready? All right. Now, so let me discuss yukarpas. Let's get down, rabosai, let's get down to the bottom, the shurah tachtona, the bottom line. You should know that there's no such a thing as karpas in the Gemara. It doesn't exist. The word karpas is not found in the Gemara. The Mishnah just says you bring in front of him yerek, and these taivel it. There's no word karpas. Karpas was made up by the Rishonim. Karpas. Who? Karpas. Rishonim. It's made up by the Rishonim. You dip in what? In the charoses, or...? We don't know yet. Pashut, you dip it in chometz and mei melach. The Rambams, you dip in charoses. For now, we're going to get to that in a few minutes. Could be. I mean, according to many Rishonim, it's a type of vegetable, karpas. Bring down that... celery, and some say celery is no good, and some say... Rav Shlomo Zalman Auerbach used to use cucumbers, and then there's some Rebbes that used to use the strawberry. Now, what is the reason that the Gemara brings why we make this tevilah? Answer: K'dei sheyish'alu hatinokos. You look at the Rashbam, you look at the Tur in Taf Ayin Gimel, that's what he brings down. We make a teibel, harpas, k'dei sheyish'alu hatinokos. Bach, it's, we make a teibel derech cheirus, k'dei sheyish'alu hatinokos. He sticks in the word k'derech cheirus. Does anybody have the Bach there? You want to read it inside? He puts in those key words, derech cheirus, which means teibel is royalty, ... you know, certain, okay? That's the Bach. But the Tur doesn't say that. All the Tur says is, k'dei... I'm sorry that I love this. I'm saying such beautiful Torah today. Tami, it's beautiful. No, it's beautiful shit, beautiful, beautiful. Lay down to the bottom of the sugya. So what does the Tur say? K'dei sheyish'alu...

Tinaikis. Read the Torah, then read the Bach. Cool. ... to make differences, causes to make differences. And then there's... it's the Bach, that it's derech cheirus, royalty. Oh. Mimeila, mimeila. So this... So this... I want to... to the question that they're going to ask. Yeah, the teretz is derech cheirus. People, it's part of the explanation. Royalty, royalty. Before that gadol, you want to do one before that gadol, so they can start asking. Not to open appetite. Okay, so we're going to get to that. We'll get to it. A few minutes, we'll get there. Al kol panim, here we start having already a klorkeit that there's two things: that there's also k'dei sheyisha'alu atinaikis, and also derech cheirus. How is showing derech cheirus? Royalty. Tibul. It's a royal thing to do, derech cheirus. Now I want to tell you other reasons that are brought down why we do karpas. So it's brought down over here: Karpas, kama ta'amim nemru. Madua lo ochlin karpas? Why do we take karpas? Maril says, d'argoda, karpas backwards is samech peh. Who brings it? The Darkei Moshe. Aruch brings it, the Agur, the Bach, the Magen Avraham, the Mateh Moshe. This is the famous one. All the kids know it, samech peh. The little less known ones are shehu domeh l'teven shekoshesh Leven. It's comparative to the teven. Straw is also from the ground. It's also adamah, if you're able to eat it. Kasav haMaril, says the Agadah, oytam achar little eipuch, shehu doimeh l'kaitzin, k'sheyaskim imeilo v'domeh l'teven shekaitzin l'veinim, elei aravos. Which means that this particular bairi pri ha'adamah looks like straw. I don't know which carpet, so maybe celerys look like straw sticks. Maybe, I don't know. Eipuch, eipuch, I don't know. But kitzur, it has something to do to make a long story short, according to the Maril, with the avodas koshesh, with the straw that they... So that's also what she... Rabbeinu Menoach, with peirush al haRambam, perek ches Hilchos Chametz u'Matzah. Rabbeinu Menoach on the bottom of the Rambam. Karpas, zecher l'ksones hapasim she'asa Yaakov Avinu lYosef, asher b'sibasah nisgalgel hadavar vyard avoseinu lMitzrayim. Has something to do with the ksones pasim. I guess it looks like it maybe. Pasim, ksones pasim. Celery. Strands, strands. All right, whatever, use your imagination, but obviously this is also shibud, right? Finally, Skulas karpas l'ntzach milchamah. Rabbeinu Menoach gives a second pshat. It has to do with victory, a victory. Efshar lomar gam kein, shenahagu bkarpas, mipnei shehu eisav moreh al nitzuach milchamah. It's the sign of victory. Maybe because two celerys are RV, maybe victory. Ze loi b'sgulah. Yisrael natzchu Eyam, and the Jews won. They were victorious in Egypt. He brings down from a chacham echad, karpas. Why karpas? Hanilchamim hakadmonim, the early warriors, u'kivrei hachayil hayu nosos esav al rosham. They used to wear that on their heads, these karpas. The gibor echad keser rosho mimenu achar shenitzach. Make like Caesars. No, like Caesar, you have those Caesar, they used to wear these flowers on the head. Yeah. Wigs. What are they called? A wreath, a wreath, a wreath it's called. So maybe, so listen, so ... make a minhag. Despite them have a minhag that they play out the whole Avodas Perach and everything, so you should wear this thing on your head, a flower pot, because it has to be l'zecher the milchama that used, that the one... What's wrong? You want to know? K'dei sheyisha'aru hatinokos? I think you got it right there.

This is a wicked ... shalat tinoikes vehaskenim bchol hamesubin. Everybody's gonna start wondering what happened to this guy. This guy must have landed on his head. Hey, a fifth reason: yesh boi segulah lrefuas eivarim. There's a segulah for the healing of eivarim. V'hayu regilim lochlo l'refuah, and they used to eat it for refuah. What does that have to do with Pesach night? Maybe because of the wine and the matzos, you need a refuah, huh? Maybe it's like, it's my lunch before the meal. Says the peirush on the bottom, what does it mean? Karpas, l'mafrea samach, perach— no, I'm sorry, Rabbeinu Manoach. A third pshat from Rabbeinu Manoach. This is the third pshat. Karpas, toylas bnega ha'eivarim u'ketishim l'hatin nifchei Yisrael yimderadim Mitzrayim avodas perech, v'hayu eivreihem nefuchim. Klal Yisrael was sick in Mitzrayim. Their eivarim were from hunger. They was swollen from hunger. V'nichtashim, v'hayu regilim lochlo l'refuah. They used to eat the karpas l'refuah. Herbs. They used to have vitamins in herbs. That's what it is. That's it. He's gonna go out and look for the karpas herb. I see it already coming. Do you have the karpas herb? You have it? No? Okay. Maybe celery. Maybe celery vitamin. V'lizichron zeh pashat haminhag lochlo leil haPesach, and therefore they parsley— no, parsley is supposed to be very good for bloating, bloating of the body. Parsley, it is. It's one of the things that they serve in the capsules for diuretics. One of the diuretics is parsley. So maybe it's parsley, karpas. All right, to make a long story short, these are the five reasons that I found over here. You hear? And of course you're gonna have the— then of course you have the remazim. Another thing is, kama remazim nirmazu b'shem karpas. You have a lot of remazim in karpas. First one we just said was samach reish, b'perach, right? Yesh bo osiyos perach v'samach sadlos. Shisha ribui nishtabdu b'perach. Who brings us the Birkei Yosef. Then from the Arizal you have the milas karpas gematria shas. Ka'oshin b'miluya. U'vezeh tovin, ki l'kichas hakarpas b'Leil Pesach eina bizdamen k'mo shekasvu haposkim l'keach yerek ach b'mkomim yirtza. You can't just take whatever's there, like strawberries, because it's in the kitchen. V'eino inyan ken, ki divrei chachamim hagam Torah hu, tzarich l'daik lizhor lekach davka b'karpas v'lo yerek acher. Ka'oshin b'miluya. It's halachah; he means to say it's halachah l'maaseh. Karpas, it's Torah hi. Don't make yourself a strawberry milkshake, what do you call that, a banana split for karpas. Are you writing all this down? This is interesting stuff. You hear? You hear what's going on here? Put it away, put it away. Oh, magid meisharim, that it has to do with, you hear? It has to do with pshat, because we're mekayem the mitzvahs, the lo sa'aseh, and the malchus of HaKadosh Baruch Hu, we kayem His mitzvahs, and then He brings down from ... from the teshuvos, that it has to do with Kel poel yeshuos atah, it's gematria. Okay, to make a long story short, just eat it. There's remazim and remazim, and some of it is about shibud, and some of it is about what? Geulah, cheirus. So therefore, l'halachah l'maaseh, I would say, gishmak, goor gishmak, do both. Now, but like I said, that the Gemara says that it's actually for what reason? K'dei sheyish'alu hatinokos. Now, I'd like to learn how the Rambam understood karpas. And this is where you're going to see that expertise. Till here, all right, this pshat, that pshat. Good, good. Let's talk. The Rambam, in Perek Zayin, Chometz Umatzah, Halacha Gimel.

Discusses the shinuyim that you have to make the night of Pesach, k'dei sheyishalu hatinokos. Wouldn't it be surprising if karpas is not brought down in that list? Not some kal vachomer. Go ahead, read the Rambam. The Chum, it's a matzah halacha. Go ahead, page zayin halacha. You'll see what it means, learning Torah. You have to make a shinuy. So what would you say the classic—what's the classic shinuy? Karpas. Rambam doesn't bring it down. So let's clarify. Okay, you don't want to bring it down by the shinuyim, but wouldn't you be interested in bringing it down then in the mitzvos halayla? He writes down min haTorah, but maybe. Let's look at perek zayin, where the Rambam brings down the mitzvos halayla. Go ahead, read the Rambam, the mitzvos halayla. You won't find karpas there either. It didn't make the—what do they call it—the list. It didn't make the list. Not on that list either. It's not on the list of the shinuyim, and it's not on the list of the mitzvos halayla, perek zayin. All of them, any of them. Here, he brings down the mitzvos halayla. It ain't there. It ain't in all the mitzvos, the matzah, the maror, the this, the that—not one word karpas. Not one word karpas, yeah? Okay, cheirus, daled kosos—not one word. Where does the Rambam bring karpas? When he brings the seder Haggadah, perek ches. In the seder... No? Oh, but you missed the word. I even start from the beginning. Start from the beginning of that halacha. Matchil mevarech. What is the word matchil? Very strange word. He begins and he makes a bracha, but begins what? What are you beginning exactly? I don't know. It's a very interesting word. Is it the beginning of the seder? Is that what it is? Very interesting word. Maybe. I don't know. It's an interesting word. No, what are you tainaing, Rafi? Nice word there, matchil. He begins with karpas. Tell me, what daled kos was the beginning? What's matchil? What does matchil mean, the beginning? What is he beginning exactly? Matchil. Matchil hagadah maybe? I mean, I do know, but I'll tell you what I think. Maschil the seudah. The Bach said derech cheirus is to malachim, to eat, armchair, tibulim, yeah? Seudah, the meal. Matchil the meal. That's how you begin the seder meal. The Bach, I told you, learns that the reason for karpas is people are hungry, and they have to read the Haggadah, so you got to give them to eat. Take day. He won't be able to read the Haggadah if he doesn't have his fifteen potatoes. Huh? But you see what he says there? Matchil. He begins. Begins. According to the Rambam, if you eat the night of Seder, how are you supposed to eat? Yeshu oichel balaylah zeh, v'hu meisev derech cheirus. The seudah, according to the Rambam, needs heseibah. L'aniyas da'ati, the din heseibah comes from that. You learn that the karpas is the beginning of the seudah, and the teibul is a din in seudah, and I'll prove it to you vaiter. You ready? I'm saying a vort. I'm saying a gevaldige vort. Rambam's shitah always says that heseibah is a din in the whole seudah. The way you eat the meal is b'heseibah. If you learn karpas is the beginning of the meal, and the teibul, forget about the derech cheirus, forget about the bach. You don't have to come on to the bach that it's a symbol for cheirus. Forget about the symbol. It's the food. It's the beginning of the meal. People are hungry. People are hungry. Therefore there's a din heseibah because the whole meal is eaten b'heseibah. Let me show you something interesting. How many times, according to the Rambam, are you technically dipping?

The night of Pesach. And the karpas is dipped into what, if I may ask? It's dipped into the charoses. What happened to the salt water and the tears? The whole idea of the tears, no? Isn't the salt water the tears? Chach, chach. Tell me, you dip the matzah into that? According to the Rambam, four dippings, you know? Four times. Read. Four times you dip it. All the Rambam? Go ahead, read the Rambam. Read the Rambam. Start from the beginning. Karpas in charoses, in charoses. No, go ahead. Maror is in charoses. Motzi matzah is in charoses. No? And then the last afikoman, the last korech is also in charoses. Everything is in charoses. So let me ask you a question. Ma nishtanah halaylah hazeh mikol haleylos? Shebchol haleilos ein anu matbilin afilu pa'am achas, halaylah hazeh shtei pe'amim. It's not true. You dip four times. What is he talking about? Now let's look at the Rambam in the Haggadah, if he takkeh brings down two, four dippings. Maybe in his Haggadah it says arbaa. Maybe. Let's look it up. The Rambam has Haggadah. Could maybe say it twice: halaylah zeh, halaylah zeh. Oh, maybe halaylah zeh, halaylah zeh. Two and two is four. Okay, stop, Rabbi. You have to follow it. Let's go. And he doesn't say. He doesn't say beis parmeh. That's a very nice teretz, but he only saw one, though. He saw one. What do you mean? He only saw one. It could be there was—he saw the other two. He didn't see the other two. He only saw one. He has— you almost did, you almost did. Let me just—I'm proving what I'm saying. How many times you dip a charoses? Go ahead. How many? Twice. No. Four times you dip. Four times you do dip it. Don't dip, you put it in the charoses. Now you're gonna learn that you dip it. Go ahead. Now you're gonna learn that it's not that way. Go ahead. It's called dipping. You dip, and then you— That's how you like sandwiches. You like smatz sandwiches. According to the Rambam, you dip it into the charoses. Go ahead, nu. So first of all, by the karpas, what do you do? He says you dip it where? Dip it in the charoses. That's halacha. What about the maror? You dip it in where? In the— Okay, so go in the water. The matzah, by motzi matzah, what do you do? Go in water, nu. ... מברך ... ... ברוך ... זבח. Okay, that's three. Where's the fourth one? Chozer u'mevarech al achilas maror, u'metabel maror b'charoses. Okay, yeah. Chozer v'korech matzah u'maror, u'metabel b'charoses, v'ha'ochlo b'lo brachah. B'lo brachah. There's four tevilos. What's the Shander Rav? Halailah hazeh, halailah hazeh, shtei pe'amim. It's not true. Peledik kashya. Pilei ploy, pilei ploy. Bothered me all my life, all my life I had a problem. Again. Matzah, the matzah, and then the maror, and then the matzah and maror. The matzah separate and the maror separate. You dip it, no? I think it's four times. Matzah b'charoses, four times. Is there an answer? You like the question, huh? You know what I tainel? Yes, almost got to teretz I want to say. I want to say like this. The tibulim is the way they used to eat. They used to eat that. They used to eat.

That way they used to eat that. It was a food dip, karpas. And karpas was the techilas hasudah, plain and פשוט. They're not asking me about that. They're asking why would we מטבל, and the Gemara, the Gemara says משום כפא. The Gemara gives a health reason why we dip it in the charoses. It's too strong. So what's the tibul that he doesn't understand? Who dips matzah in charoses? Matzah in charoses? What kind of dipping is matzah in charoses? There's only two tibulin which are not normal. That's what he's asking. Oh, so tibul goes on the matzah and the fourth one? Kedei sheyishalu hatinokos. Two of them are the normal ones. They're not asking about that, because in every seder we do that. Questions are the... Yeah. Correct. It's unusual. No, it's unusual. Or just the opposite. Okay, maybe. You can say the opposite. Because everybody eats the matzah and you dip it in there, maybe that's... Okay, I'll say it the other way around. But according to Bach, no, you do. Bach, the seudah, doesn't help. I would say that the tevil rishon is normal. That was an entree; they used to eat that with derech melachah. You can't say it's ... to ask that. So maybe he's kashering the derech melachah, and that's the part, the entree of the derech melachah, and that's the part. Meaning what? ... learns the regular sugyas. He's talking and asking. Okay, I have to work it out a little bit better, but that's what I want to ta'ina. I want to ta'ina that two are normal and two are not normal. That's what's going on here. Maybe the maror and the korech both have maror, so you eat the maror, but the matzah and the karpas, which are no... Maybe it's just the matzah and the washing. Who is the matzah and the karpas? I don't know, I don't know. I'm learning that the karpas was normal. The only thing is, I mean, one thing for sure: the Rishonim say that he sees something different in the beginning before the Haggadah. The shinui has to be before the Haggadah. Right, right. So that's what I'm trying to ta'ina, that the pshat is that the fact that you're doing it early makes the shinui. The fact that you're doing it before the Haggadah, in the beginning of the meal, which the bach is learning, why am I acting derech cheirus? Why am I starting this way? And the answer is because derech cheirus. But the taich is I'm eating my meal differently. That's what I want to say, is when a person eats his meal, this tevil should have been done during the meal, and then it would be normal. They moved it out of the meal as an entree, derech cheirus, like the bach explains. But the bach's ta'ina is it's going to be in the meal. It's definitely the beginning of the meal. It's the meal derech cheirus. Not this bach. In the teshuvas haBach, he's poshut people hungry. Oh, you see, that's the Bach. It's teshuvas haBach, right? It's two terutzim, you see. So what's the first teretz? The first teretz, we did it b'davka, that we're starting the meal this way. We're starting the meal like a derech melachah, with an entree. And mimeila, according to the Ramb, there's a din of se'udah. Forget about the derech cheirus sheboi. Not because it's zecher l'cheirus, because all the meal needs to be eaten b'seudah. And the Chanami, who says you maytzi chaseh? I'm telling you, say the minhag is that you eat in a seudah, but there's no reason why not. Do I eat? Yeah, I do. Yeah, I do, sure, why not? It's comfortable. First of all, how much matzah? I don't eat any. I eat so much matzah today. Don't worry. Now, so what happened was with this, I want to answer a mighty kashya. You ready? Okay, so you understand what I'm trying to get at? It could be the karpas is seudah. Seudah has a din of seivah, and the taich is that the shinui is that we took the seudah and we put it in a different place. I'll tell you what I have. You ready? I'll tell you what happened.

According to the Rambam, sir, according to the Rambam, who's eating karpas? Go ahead, no? I asked you a kasha yesterday. If karpas is k'dei sheyishalu tinokos, to make the shinuyim, it's only the kearah gadol, only the head of the seder, the way everybody learns up the Rambam. If you learn it's techilas haseudah, and the derech cheirus is that everybody's eating the seudah derech cheirus, avad everybody has to eat it. You like? Avad, it's al k'dei sheyishalu tinokos, that's the yesod. But the actual achilah, the actual achilah is the seudah, seudah derech cheirus. Everybody has to eat it. You like? This is what I want to tie in, that there's in karpas, avad the k'dei sheyishalu tinokos. The only thing maybe you could say is that they made the table earlier k'dei sheyishalu tinokos, but the actual eating was an eating derech cheirus, and everybody's mechuyav in that, just like they're mechuyav in arba kosos, just like they're mechuyav in the seudah. Mameila, even according to the Rambam, and that's why the Rambam doesn't bring it down as one of the shinuyim, because you have to eat it anyway, al seudah derech cheirus. Why would the Rambam not bring it down as one of the shinuyim? The teretz is it's not only for a shinuy. The case is that the Rambam brings for shinuyim is the taich, and he's making special shinuyim. Hashenkei, this is not special shinuyim. He's a memeila'dige shinuyim. The kavanah is not the shinuyim. The kavanah is to eat derech cheves. That's not a shinuy. That's maschil, maschil. That's the beginning, that's the beginning of a special royal seudah. It's brought down in halacha. You do have it anyway. No, no, it's royal people eat. It's not normal to eat. There's another halacha that the seudah has to be eaten royally. It's brought down in halacha. The mechaber, he's supposed to put keilim, he's supposed to put beautiful silver on the table. Melech, like a king. As a matter of fact, he brings down that even mashkin, even keilim, which really you shouldn't be using because it was only a mashkin, Pesach night you're allowed to use it. Derech melachah. There's an inyan of a royal, a royal Pesach seder, okay? So this is the taich. Maschil, how do you start this royal thing? How do you do it? Maschil kederech melachim, you make a tefillah. But it's not meant only kedei sheyishalu hatinokos. This isn't a special thing kedei sheyishalu hatinokos. Therefore the Rambam doesn't bring it down by the special shinuyim of the night.