The Seder’s Kittel and Matzah: How Anavah Opens the Heart to Emunah

Transcript

This Torah class is brought to you by TorahAnytime.com. Pesach has many yesodos, much Torah. ... which comes from the Shulchan Aruch itself, from the dinim of Hilchos Pesach. The way we sit to the Seder, every child knows, and the tata kumt אהיים for sure, Pesach tut er on the kittel. He puts on the kittel. Why do we wear a kittel by the Pesach Seder? So, stam, you heard many reasons, and I'm sure the children are going to come home with a booklet that gives an extra six reasons that you never heard before, and they're all good. But it's a Taz. The Taz gives the reason why we wear the kittel. Zogt der Taz, why do we wear a kittel? Zogt der Taz, what's the reason we wear the kittel? שלא תזוח דעתו עליו. And this is an inyan of ליבו נכנע, that through wearing of the kittel, this brings out that the person has a hachna'ah, he has a humility. Says the Taz that the reason why we put on the kittel... He speaks about, says the Taz, the taam levishas hakittel hu shelo tezuach daito alav mipnei hasimcha. Pesach by night, there's an inyan of simcha, and that simcha, we're afraid, will become a simcha way above its necessary simcha. So in order to put a cap on it, so to speak, lo tezuach daito, it shouldn't be too much, we wear the kittel, which is bigdei meis. Now, l'choira the shaila is, why is this more different than any other Yom Tov? I mean, in every Yom Tov we have mitzvas simcha, and yet we don't have to wear a kittel. On Yom Kippur we wear the kittel because it's white and whatever the cheshbonos are. What's the inyan of the kittel, shelo tezuach daito mipnei hasimcha? It's going to be such simcha, ah, unbelievable. U'ma shelecht? So you should be b'simcha. Well, tezuach daito. What's the translation of tezuach daito? It's a gaivah. There'll be a haughtiness. And if you look at the Magen Avraham and the Be'er Heitev, they speak about libo nichna. The kittel lends to the person this inyan of kabbalas hachnaas halev. Why is it so important to be nizar shelo tezuach daito, and that it should be libo nichna by the Pesach Seder? Let's understand the seder a little bit, and then we'll see why there's such a hakpadah, hadgashah, such an emphasis. Sh'lo yitazuach da'itei alei, too much simcha, and you need liboi nichna. We all know that the matzah that we eat has dual reasons. As we start in the Haggadah, Ha lachma anya, d'achalu avhasana b'ara d'Mitzrayim. It's lachma anya. It's bread of affliction, the bread of the poor. The Gemara even tells us that you have to eat it in a way that reminds us of the avdus. Madakdek sh'lo lei b'prusa. So the oni, he eats a broken piece, dafka min hachasen also, like an oni. Broken, broken pieces. Is that really so important on the night of Pesach, to eat a matzah like an oni? Ha lachma anya. You know what you could come and say? Lachma anya means it reminds us of Mitzrayim, because ha lachma anya, we ate it in Mitzrayim. But you see, it's more than that. It's not just a reminder, a remembrance that we ate this in—

Yetzrayim. Mitafes takeh esen, you have to eat it as if you'd be an ani. This diuk is not mine; the Chasam Sofer makes this diuk, that it's not enough to remind us, lachma anya, but you see it's got to be eaten on an oifen, on an... What was the shaila we're asking? There's an inyan of liboi nichna, as you go to the seder, which we don't find anywhere else. Hachnaas halev. And right away we talk in the beginning of the seder, Ha lachma anya. And like the Chasam Sofer explains, not just in memory, but take it to eat the matzah mamash like as if you were an ani. But at the same time, we know that the matzah resembles the geulah, shelo hispik בצקם להחמיץ, techaltz geulah. So which one is it? Is it geulah, or is it anya? This kasha the Maharal in Gur Aryeh asks: How could you have a matzah on one hand reminds you of anya, and that's the reason to eat it, Ha lachma anya, de'achalu... And then it turns into that this is the bread of the geulah. Is it the geulah, or is it the galus? Which one is it? L'maaseh, you take a look at the Zohar. The Zohar writes, and everybody knows this, lachma anya. What is a matzah? It's called lechem d'mehemnusa. It's the bread of emunah. So there's something about the matzah that brings emunah. What is in the matzah that brings emunah? And I think, rabosai, this is really the answer to the kasha, and as I will explain to you, and as we will see further, emunah needs both. Emunah needs hachnaas halev. Hachnaas halev together, emunah is a matzah. Avada, it reminds us of geulas Mitzrayim. If we understand geulas Mitzrayim is the emunah, the night that we talk about that we left Mitzrayim, it's all about emunah. But how does it begin, emunah? Emunah begins with hachnaas halev. And now I'll show you where I saw this yesod. It's an interesting thing: we eat the matzah the night of Pesach. When did the matzah story take place? It's the next morning. Vayehi b'shalach Paroh la'am, so it was the next morning. So we should have had a Pesach Seder eating matzahs the next morning. You like the kasha? It's a good kashya. Some sefarim ask this kashya. They says, I don't understand. If it's Vayehi b'shalach Paroh la'am, so why is it the night of Pesach? We should have sat and ate matzahs the day of Pesach. Remember that we left by day, and להספיק בצקם לחמץ. Says the Chasam Sofer a chiddush nifla, that the Pesach matzos that we eat at night is not because of להספיק בצקם לחמץ. The reason why we eat matzos the night of Pesach is because we ate matzos together with the korban Pesach. And l'zecher those matzos, we eat matzos. Rabosai, what's supposed to be the question on this yesod? It's against what the Haggadah tells us, right? It's a beautiful... Try to write a Haggadah without having על שום מה, על שום שלא הספיק בצקם לחמץ. It's a good kasha, huh? So let me read to you the Chasam Sofer. The Chasam Sofer is in Parashas Tzav, and he says, What do you do with the לא הספיק בצקם? He says, I have a very big kasha on the Chasam Sofer. Do you know that a matzah which is baked by the sun, you're not yotzei with? It's a Gemara. The Gemara in Pesachim, daf lamed zayin, says clearly, Matzah הנאפית בחמה לא יצא. You're not yotzei.

You need it to be b'tanur. Fregt the Heilige Chasam Sofer, I don't understand. The whole thing is to remind us, shelo yishkechu l'hachmitz, that was done through the sun, so what's wrong? How could the matzah, which is supposed to remind us that it was baked by the sun, become pasul if it's baked by the sun? Fregt. Zogt der Chasam Sofer, al kein nirli, shekezayis matzah she'nochlin u'zecher l'osah matzah she'ochlu b'Mitzrayim b'leil Pesach b'chipazon. It's not about the matzos of the leaving of Mitzrayim. It's about the matzos that we ate in Mitzrayim the night with the Pesach. Un m'meila, zogt der Chasam Sofer, that's why there's an inyan to eat the matzah b'prusah, like an ani. If it's for the geulah of the next day, so why are we eating like an ani? Remember, I asked you this kasha. It's the chastirus, epes tzutzacht. On one hand, it's supposed to be lachma anya di achalu avhasana b'Mitzrayim. It should have been that the matzos that we eat for the kiyum hamitzvah is not b'prusah, because that's for the geulah. Un teretzt der Chasam Sofer, no, that those matzos are also. The matzos that we eat at the end of the Haggadah is b'prusah because it's lachma anya di achalu avhasana b'Mitzrayim. אי לא הספיק בצקם, he says a meyridike yesod. He says like this: ואז המינו. You know what the Pesach, the matzah that they were eating in Mitzrayim, you know what it was about? It was about emunah that it was going to be a makas bechorim. Otherwise they would never get involved in this. If they didn't have full emunah that the Ribono Shel Olam is taking them out of Mitzrayim, they could never sit by a Pesach, say the matzah. It can't be. So they believed. And they believed, the lashon haba'ah b'eretz Yisrael and all the havtachos. That's why when they baked the matzos, You know, when a person goes on a long journey, paktzach. You ever try to go to the mountains? I never saw anybody come and say, you know what, I'll just take a... ein matzah lechem. So why were they not prepared for this? And the Torah says the Ribono Shel Olam, we trust. So they didn't bake matzos. They didn't prepare much. That matzah that we ate on the night of Pesach in Mitzrayim was not baked by the sun. It was baked in an oven. That's why matzos have to be oven-baked. Has to be. Don't talk about machine matzos, but it has to be oven-baked, yeah? And that's the pshat, כי הא לחמא עניא... אנו אוכלין, גם אתה לאמר באמונה לשנה הבאה בארץ ישראל. בחלדיך ויניאסב יאיכלו, .... היינו נמי מצה שנאכלו משום? And that's the al shum shelo hispik בצקם. פירוש, שהאמינו אז שלא יספיק בצקם להחמיץ. That's the pshat. Al shum shelo hispik בצקם להחמיץ. They already knew the night before. They knew that they're going to go out b'chipazon, and the night before they're not preparing. That's why we eat matzah. ... This is the reason we eat the matzah. ... That the reason why we eat matzah at the Seder has nothing to do, nothing, nothing to do with the lo hispik בצקם להחמיץ. So this matzah that we eat is really matzos with korban Pesach. It's a whole different matzah. It's not a matzah, a zicher for the geulah, but it's a matzah that we ate with the korban Pesach. And you see that the korban Pesach needs matzos.

Why does the Korban Pesach need a matzah? That's the shaylah. You see, there's a few inyanim in matzah. There's one inyan of matzah to remind us that we left. And then there's one inyan of matzah, that they ate the night of Pesach together with the Korban Pesach. What is the matzah? Al matzos u'merorim yochluhu. It's a din in the Korban Pesach that the Korban Pesach needs matzah. Why does the Korban Pesach need matzah? So according to the Chasam Sofer, it's the matzos that they baked, that they had emunah that the next day... Okay, let's discuss emunah, and let's discuss matzos. I want to begin with an interesting Maharal. The Maharal in Gur Aryeh says, the lashon of the Haggadah is abisel shver, shelo hispik b'tzeischem lehachmitz ad sheniglah aleihem HaKadosh Baruch Hu v'galam. The goyim ask this already for a kasha. What does that mean, till the Rabbeinu Shlolem came and revealed Himself? It should have said, lo hispik b'tzeischem lehachmitz, before they left, ki gorshu miMitzrayim, like it says in the pasuk. Why does it speak about ad sheniglah aleihem HaKadosh Baruch Hu v'galam? It should say that when they left, they left b'chipazon, and that chipazon is the matzah. This is the Maharal, and the goyim speaks about this shaylah in Haggadas Hagra. So here's peirush, we said a pshat, that the yesod of the matzah was that they left everything. They saw gilui Shechinah, and they dropped everything and they left. And that's what's so beautiful about the matzah. Ad shenigla aleihem HaKadosh Baruch Hu, the gilui Shechinah, mimeila they just ran out. But the Maharal says a different yesod. The Maharal in Gur Aryeh says that the pshat is that the Ribono Shel Olam took us out. As far as us, we weren't ready to leave. What's the pshat? Zogt the Maharal, it shouldn't be that the person thinks, Ich hob a b'saraiske gegangen, I left. HaKadosh Baruch Hu had to drag you out of there. Ad shenigla aleihem HaKadosh Baruch Hu v'galam, and he says, what's the pshat? That the person shouldn't think that he had something to do with yetzias Mitzrayim. It was all HaKadosh Baruch Hu. The Maharal in Gur Aryeh says, and we'll speak it out inside: Hashta lo yiksheh lecha mah she'amru matzah she'anu ochlin al shum shelo hispik tzeikam shel avoseinu lehachmitz, ad shenigla aleihem, loy hava leimar rak she'anu ochlin matzah shum shegorshnu miMitzrayim. What do you need ad shenigla aleihem HaKadosh Baruch Hu? Just say it. Just state the pasuk. They didn't have a chance for the matzah to bake and they had to run out of Mitzrayim. And the teretz is, why do we need, Limitli b'mah shenigla aleihem El macha? Lomar, ki HaKadosh Baruch Hu ratzah legalosam kodem shehechmitz habatzek. כדי שידעו כי ביד חזקה הוא מוציאם, וזהו עד שנגלה עליהם. פקח. There should be no part of it that they were ready to go. The batek wasn't ready. They were not ready to go. The Rabbeinu Shalom made them leave. Dr. Maral, why? ... אפס אנושות with the Rabbeinu Shalom. It was all the Rabbeinu Shalom. Yetzias Mitzrayim had nothing to do with the person. The matzah is telling us, as the Rabbeinu Shalom took us, and it was only the Rabbeinu Shalom. It was nothing else. We weren't ready to go. The matzah wasn't ready. לא הספיק בצקם להחמיץ. עד שנגלה עליהם הקדוש ברוך הוא. HaKadosh Baruch Hu said, Okay, you're leaving now. You shouldn't say, I went, I left. You didn't leave. You were taken out of Mitzrayim. כי ביד חזקה הוציאם הקדוש ברוך הוא. Hashem took them out. Hashem took them by the hand and took them out. עד שנגלה עליהם הקדוש ברוך הוא.

What's the pshat? So I'll tell you, Rabbeisai, meiredike zach. There's a haflah gevaldige from Sam Sofer. Sam Sofer says that the yesod of matzah is anavah. It's humility. Sam Sofer's in the drashes, efshar kasha. Avodah meyinu lepare b'Mitzrayim. This is supposed to answer all the kashas, right? Tell me, avodah meyinu lepare b'Mitzrayim doesn't really answer all the kashas till later on that we left, al shum b'tzeikam. Perekt the Sam Sofer, where in avodah meyinu do we have the teretz to the kasha of the matzah? That's the Sam Sofer's kasha. He says a peledike yesod. He says, you want to know what the kasha of why we eat, halailah hazeh kulo matzah? You know what the kasha really is? By all other korbanos, by all other kodshim, the matzos are eaten afterwards. Kavanas hasheirayim shebechol achilas kodshim b'nochshei necheles matzas mitzvah, ikar l'maalos kreisim mechametz. You can eat chametz, and then you eat matzah. That's how it works by the minchah. Kein bPesach Sheini; by Pesach Sheini it's that way. Halailah hazeh kulo matzah. Hasheini came, the night of Pesach is kulo matzah. So, the Sam Sofer, that this is the kasha, and then we get the teretz. Why? How does the teretz work? He says like this: Klal Yisrael was in the memta shaarei tumah. How were we able to leave the Mem Tes Shaarei Tumah? And he says, interesting, he says, if you notice the word Yetzias Mitzrayim, it says it 50 times in the Torah. Today you have a computer, you're able to check it. In those days, I'm sofer nu, it says it 50 times. And he says the reason is because we were in the Mem Tes Shaarei Tumah. It says, how did we get out of the Mem Tes Shaarei Tumah? V'chol zois hisigu bzechus shekitnu atzmam. They humbled themselves. Kemo she'amru Chazal, like the Gemara says in Chulin, Lo imerubchem mikol ha'amim chashak Hashem bachem. It's not because you're many. Ki atem hame'at. What's hame'at, says the Gemara? Mema'atin atzmachem. You make yourself small. And he says that's the pshat in the pasuk, Vayirbu, Vayatzmu, b'me'od me'od. What's b'me'od me'od? Peirush, kol od shenisrabu v'hisgadlu, hosifu ha'novel, hanikras me'od me'od, have shfal ruach. It's a fantastic sefer. Vayirbu, Vayatzmu, b'me'od me'od. The more it was Vayirbu Vayatzmu, kama, it was me'od me'od, me'od me'od have shfal ruach, says the sefer. Ah, you wish you were in Pressburg hearing these drashas, huh? It's not the same as my drashas. My drashas are not as good. It's a shame. Yeah, chavrusa, shame. Vayirbu Vayatzmu, it's not Vayirbu Vayatzmu b'me'od me'od. Vayirbu Vayatzmu kama. So how do you combat that? Me'od me'od habishfal ruach. And that's why the Ribono Shel Olam was docheh Klal Yisrael, Ki atem hamat. And that's how we were able to get out of the mem-tes shaarei tumah. And that's why we eat matzah. Why? U'lezeh oichlin matzah, shehu midas ha'anavah. A matzah is about anavah, hepech michametz, shehu midas gasus haruach ha'oleh l'maalah k'karnei chagavim. So interesting. What are karnei chagavim, rabosai? Chagav has it like antennas, goes up. It's a gaivah. Karnei chagavim, a shuffle, a matzah. ... The karnei chagavim, it's a gaivah. I know. Loshon is karnei chagavim, shuffle. ... And that's why you have to be sorefin. Ki d'isa b'Medrash, hi ha'olah al moitah. What do you do with gaivah? The Medrash says, make sreifah. ... Hi ha'olah al moitah, מדת שפלות.

Ketzi says, more and more gematriyos, a lot of gematriyos here, and he comes to maskanah. Therefore we eat matzah, because the pshat is through the matzah, we were able to quickly leave Mitzrayim, ki atem b'matz nikolanu. So avadim hayinu l'Paroh b'Mitzrayim, and we were so lost in Mitzrayim, dafke gleich esen matzah. And because of the matzah, we were able to leave. No? ... So we have a ... yesod. This that it's lachma anya, you're right, it's lachma anya. And because it's lachma anya, we ate it by the Pesach Seder. And because we ate it by the Pesach Seder, that's how we were able to leave, because we had the anya. ... First ... Yeah, nachama. You know what I like about this Haggadah? I'll tell you what I like about this. It's a whole new mahalach in understanding. I always learned that it was the other way around. We eat matzah because l'hispatech b'tzeisam me'Mitzrayim. Grada, part of it is to know lachma anya, so we work backwards. He's saying a different way. It starts with because it was lachma anya, and that's why we ate it the night of Pesach. And because we ate it the night of Pesach, chatzmi zocheh ... So it's a whole different sequence of yesod. So let's take it apart, chavertei. Vas ligt. Okay? ... Few minutes. We began with a shtikel hashkafah. The Pesach Seder. Why do you have to start with a kittel? That's onton a kittel. Why do you need a kittel for, vos? So the Taz and the Magen Avraham ... shloiktus, hachnoas halev. What's hachnoas halev? What for? Why do you need hachnoas halev? ... Tell me, on every Yom Tov that there's a simchah, darf men onton a kittel? You see that the seder, you have to go through some seder with hachnoas halev. ... You maskim, dos shteit in Bach and Taz, dos shteit. The inyan of onton the kittel is a halachah, hachnoas halev. ... Does he wear, he doesn't wear, he anyway has hachnoas halev. ... That's what they're discussing. Vos iz the gantze hachnoas halev? Why? Where? What does it come from? And the Teretz habeishah is that there's a yesod the night of Pesach on finding the seder b'hachnoas halev. Bal hachnoas halev is matzah. Hachnoas halev is geven the geulah. We were nigal because of this hachnoas halev. Ki atem hama'at mikol ha'amim. So why was he bacha? Because, vema'at mikol ha'amim. And that's avadim hayinu lePharoh b'Mitzrayim. So how did we get out so quickly? Deserving? We were deserving to leave. We were not deserving to leave. We left because, halach ma'anya, d'achala avasana, that after all the nissim and everything, hapin gebliben, gezel b'lachma anya. I bet you know who says this? It's a Maharsha. It's a mefurash Maharsha. The Maharsha fragt a kasha: maschil b'gnus u'mesayem b'shvach. Why? So we all understand, because that's how you get what? To appreciate. When you start to understand what you had and now what you have, right? Everybody understands that. That's not what the Maharsha says. On the Gemara in Pesachim, daf kuf tezayin, zogt the Maharsha, maschil b'gnus shelo tazuach da'ato alav. No, sounds familiar? It's this Taz, no? Maschil b'gnus because a person...

It's by the seudah. ... חֵירות. He sits mamash k'derech melachim. So in order to understand, שלא תזוח דעתו עליו, מוזה זיין נישט מיינען .... So the mefurash in Marsha, שלא תזוח דעתו עליו. Make better. If this would work, it would be good. It's nonstop talking that does this. שלא תזוח דעתו עליו. Okay. Now, with this ... ... פשט נאר a song. Yeah, song. Of course it's not a song. You see, it's really a medrash. They made it into a song. I'm going to read you the words of the medrash. You tell me now, medrash is shein di gold. שנה רבי ... ... תש. ... תש. ... בשעה שמלך המשיח בא, עומד על גג בית המקדש, והוא משמיע להם לישראל ואומר, ענווים, הגיע זמן גאולתכם. ומאין אתם מאמינים? ... באורי שזרח עליכם, שנאמר, קומי אורי. For vos anavim? Always bothered me, this kasha. Why are they brought out of galus? B'darnusa chanovim, that they're humble. Always bothered me, the shaylah. It's a she'eilah nigleh. I don't know if they would make the nigleh, if the words would be different, maybe they would have to make a different type of a nigleh. The medrash is the medrash. Why is it anavim higia zman ge'ulasam? So years passed, I told you the pshat. What is an anav? There's a Mishlei, a Yalkut in Mishlei, tof tof kuf lamed hei. Anavim yitein chein, ula'anavim yiten chein, eilu Yisrael sheheim aniyim beineihem, u'mehalchin b'anavah. Yeah, they're poor, aniyim, and they're humble. V'soivlim olam aleihem k'dei l'kadesh shemo shel HaKadosh Baruch Hu. An anav is somebody who is sovel, to be mekadesh Shem Shamayim. So it could be that's how we're taken out of galus. All the years of galus, we were sovel, and we remained Yidden. This was l'kadesh Shem Shamayim, u'meimeila kumta liyo, and as acht, anavim, anavim, higia zman ge'ulasam. Say b'chalal lomed gezagt, those that are saying the Shem's name, heard it once before. Anavim is a Yid is an anav. He's sovel, like an ani that's sovel, l'kadesh Shem Shamayim. Der Yehav HaBeisai, ken zogn gageshmak. In order to have geulah. It needs, Atem hama'at mikol ha'amim, mi'ma yitatzmchem. That causes geulah. And why does that cause geulah? Like the Maharal says, because in order to have geulah, dafka visas the Ribono Shel Olam is the goel. And in order to understand the Ribono Shel Olam is the goel, you have to know it has nothing to do with you. It's all the Eibishter. The minute a person thinks, as latezua hantza dem, a hot epes, a tut epes, it had something to do with him, there can't be geulah. Geulah means the Ribono Shel Olam, ani v'loi malach, ani v'loi shliach. He spoke many times, Moshe Rabbeinu's name is bichlal not nahagah. Hayitachen? Imagine you're telling a story of ... trying to leave out the main, the main—I don't want to say the word character; you notice I was being careful, okay? My English is a lot better. I could tell you four other words that mean the word character also. But you get the point. Imagine telling a whole story, chutz fun dem that was goyel us. Huh? Okay, even that.

You know, the ... is, Beis Hashem yisbarach. And this is pashut. The yesod of the Haggadah is to say, Ani v'lo malach, ani v'lo shliach. It's all ... it's all You. You took us b'yad chazakah uvizroa netuyah, uv'mora gadol, uv'osos uv'moftim. How does a person reach that? Like the Maharal mamish says it clearly: if he has anavah. Anavah and emunah is the same. And I'll show you where this is mefurash. There's a ... chayei olam. The Steipler dealt a lot with ... emunah, with people that had issues. It was a big avodah by the Steipler. Wrote many, many letters pertaining to that inyan. So in Chayei Olam, perek chaf-zayin, he speaks about midas ha'anavah. Then he starts talking about people that have ... emunah. So I'll just read one paragraph. The whole thing needs to be read, but one paragraph. לזאת העצה היעוצה, לעשות, שיסובלו מבלבולי הספקות והרהורים, מלהניח מלעסוק בענייני ספקותיהם. They shouldn't think about their ... Don't try to find the answers. So what's the answer then? So what's ...? Guy has ... emunah. אלא להשתדל במידת הענוה, ללמוד בספרים הקדושים המעוררים לענוה. ולצייר לעצמי כחול האפשר ביטול חשיבותו ושפלותו, להתנהג במידת הענוה כמבואר בספרי יראים. וכבר שיזכרב יוסיף למידת הענוה, דמול יקרב למידת הענוה, יתבטל ממנו הבלבולים והספקות המטרידות, והוא בדוק ומנוסה. סטייפלער פירוש. ענוה and אמונה, it's the same thing. In order to have אמונה, you need ענוה. This, רבותי, is the יסוד of the מצה. מצה is מיכל דאמנותא; it brings אמונה. So at the same time that it brings אמונה, it has to have ענוה. הא לחמא עניא די אכל אבהתנא בארעא דמצרים. The יסוד of the Pesach Seder needs הכנעת הלב, needs הכנעת הלב. ורם לבבך ושכחת את ה' אלקיך אשר הוציאך מארץ מצרים. מצרים is all about מי ה', אשר אשמה בקולי. Who's the Eibishter? The gaiva. ורם לבבך ושכחת את ה' אלקיך אשר הוציאך מארץ מצרים. רבותי, מעשה, what is ענוה? I'm going to say this again and again and again. The Ramban speaks clearly that the first and יסוד of all ענוה is, ליזהר לדבק כל דבריך בנחת, בחלישות, לכל אדם. The way you talk, the way you talk to people. And he says clearly that this anavah will bring to yiras Shamayim. Eikev anavah yiras Hashem. It goes together. Unfortunately, we don't put enough emphasis on how we talk to others. Okay, it's almost gishmak. It's almost, if I use the word, cool. He's tough, he's with it, and he's gishmak. It's almost unappeasing today. A person is careful, nizer, to speak. Every sefer of the Rishonim speaks about this nekudah of anavah is, ledaber kol v'rachamim, including the Rambam and the Mesilas Yesharim. Hachnaas halev and emunah go together. I don't know, and I'm going to say this, you'll forgive me if I'm wrong. Don't believe that in Europe the kids are at risk. Whatever we—

Had in Europe the kids at risk was based on a haskalah, which was being poison to them. Today we have without them being poisoned. And yes, I understand there's an internet. I understand all that. But I don't believe that it begins with that. When kids become kids at risk, when children start to have sfeikos and issues about Torah and emunah, it didn't start with the internet. That's not where it starts. It starts when there's no anavah, when they're brazen, when there's no hachnaas halev, when there's no derech eretz. How many times do we come to a kiddush, and you can see older people standing and little kids are sitting, and they look at you like you're crazy. I mean, why not? It's my chair. It's my seat. I grew up, if a kid would sit in a shul when those others... I was recently at a chasunah. I sat down at the end of the... It was the kids' table. I sat down and talked to somebody. So a kid walks over to me and says, That's my chair. Excuse me, could you get up? Al betzal. I didn't... Okay, all right. But then when I got up, he tells me, Better not happen again. That's not funny with the kid. That's not the kid's fault. I know that. That's what I'm telling you. That's exactly what I'm saying. It's exactly what I'm saying. It's the parents. We were not mechanech the children, and therefore emunah becomes a very, very big sofek. The haskalah—I'm not... I wasn't there. I don't know haskalah. I can tell you what everybody... but I can tell you clearly that this is not about haskalah. This is not being poisoned by anything. It's because it's in the land of... gemara. You know, I want to tell you something, okay? Just give me one more minute. You know what always ... from? When the five were sitting, the five Tannaim were sitting in Bnei Brak, ad shehigia the talmidim, and they said, Higia zman Kriyas Shema shel Shacharis. Where were the talmidim all night? I just always wondered, what, they went to sleep? Maybe the Rosh Yeshiva was giving the shiur klali and then the oilam went to sleep. Maybe they left. They couldn't sit through it. No, I'm asking, what happened? And you know what the teretz pashut is? And you see this even in the halacha of the seder. When there's a talmid eitzel rabbo, he doesn't sit by a seder. Why not? Why? Let him sit by—seivah's doch the gezeirah mitzvah for a seivah, nishto dem. I have a kasha. If you ate a matzah without a seivah, yotzei? It's a whole shailah if you're yotzei, you're not yotzei, right? Pashut not yotzei. And here they went and they parted you from a seder. What's the pshat? A beisai, sitting in front of your Rebbe b'heseibah is not going to bring you emunah. It's not going to happen. Pesach is about emunah. Your heseibah also is a problem. That's what this Taz is saying. You're sitting derech cheirus. You're sitting derech cheirus. So maybe it'll be tzurch daas d'klapi the Ribono Shel Olam. Dasheneich mishkut. Emunah needs hisbatlus. Emunah needs that a person understands hachnaas halev. So the whole seder, af mitzitzin mitakitel. The whole seder? What about— and what's wrong if I take off the kittel when I eat the meal? Do we take off the kittel? I don't know, maybe people do it. I don't know if people do, but pashtus, put on the kittel, mitrachtnis, huh? People take it off? Afraid to get dirty. Okay. A beisai, the night of the seder, the whole thing has to be b'hachnaas halev. Hachnaas halev brings hakaras hatov. Hakaras hatov brings emunah. And that's the night of the matzah. It's not me.

This is the Taz. This is the Psam Soifer. You eat the matzah, tachnoas halev. That's what it is. And hachnoas halev brings... What's pshat with the... Yeah, which one? The one with the... You've just experienced another Torah class, brought to you by TorahAnytime.com.