Maggid: Sippur Yetzias Mitzrayim Through the Night, Sleep, and Kol HaMarbeh

Transcript

Are you mechuyiv afterwards? Because if it's a patur ones, if it's a patur ones, right, if it's only patur ones, it's good. So the minute the ones is over, then go back to the chiyuv. Maybe you're mechuyiv to go back. Or I'll tell you maybe a little more. How much sleep? Ad shetichtefen neshinah. Let's say I'm dozing off. Am I still patur? Or the taich is ad shetichtefen neshinah, mamash, I'm fall asleep. What is ad shetichtefen neshinah could be explained once we understand why is the shiur ad shetichtefen neshinah. That's the shiur for today, okay? The idea is that once we know what ad shetichtefen neshinah means, then we can understand what ad shetichtefena—I'm sorry, once we know why, then we can understand maybe what, right? What's the shiur? What is it? If it's ones, then it plays a big role in understanding what the shiur of ad shetichtefen, what does it mean? Tell me, why is there a halacha to be osek the entire night on Haggadah? Why is it that? Oh, so the truth is, the lashon of the Rosh is chayav. What does it mean, chayav? Very strange lashon, chayav adam. But there it is. He spoke, he yotzei, that's all. You want to be a little areizim meshubach, fine, but what's the lashon of chayav adam? So maybe the... what does it mean? So the truth is, the truth is, maybe chayiv doesn't mean chayiv, chayiv. Maybe chayiv means taka ... meshubach. Maybe it means you should do it because it's the right thing. You know, a lot of people say, Ah, it's only a good inyan. So what? That doesn't mean you shouldn't do it. Some people say, Ah, it's only a good—it's a ma'alah. Yes, well, you're not a baal ma'alah? Here, a lot of people say, Yarei Shamayim ... l'hachmir. Yes, what, you're not a yarei Shamayim? Be yarei Shamayim. It's only a machmir ... so be a machmir. I have an interesting raya to it. If you take a look, it says, Kol shelo amar shlosha devarim eilu, lo yatza yedei chovaso. Chovah, right? You're not yotzei. You didn't say these three things, you're not yotzei. So the Ran says, Lo yatza, hidur mitzvah. He wasn't yotzei k'ra'ui mamash, but you said the word lo yatza. So you see chayiv and lo yatza could also be what? Even on a lechatchilah, on a din. What does the Ran say again? The Ran says it doesn't mean lo yatza. If you didn't say these three things, you're not yotzei. It means lo yatza k'ra'ui, the proper way. But it says lo yatza; it's machlokes. But you see that the word lo yatza, according to the Ran, could mean, all right, not machash lo yatza. How does רבי want to read the chayiv? The chayiv, of course, because there's an inyan, so chayiv to do it. Why—I'm just saying could mean. I'd rather hold that's what it means. The word chayiv is a very strong lashon in Shulchan Aruch, okay? The question is where it comes from. I mean, if you just mean extra, if that's all you mean is extra, it's a big chiddush to say the word chayiv. It's stirah in a sense. It is chayiv ... meshubach. It's chayiv. ... meshubach. It's a stirah, right? Okay, now. Okay, so everybody understands what I'm trying to get at. I'm trying to know, bichlal, where does the halacha come from? See? So now we've dealt with what does it mean ad shetichtofen hashechina. Why is this the shiur? Now, bichlal, why is this the halacha? I mean, what kind of halacha? Kol halaylah? Yeah, tell me, you have to take a lulav, you have to take it the whole night, the whole day. The mitzvah, take lulav, the mitzvah is the whole day. You're right, there's an inyan to take it the whole day. What? Yerushalmi needs to—right, Yerushalmi needs to walk around the lulav. Good, but חייב. There's no Mishnah that says, חייב אדם לקח את הלולב עד שתכטוףנו שינה. But can you be yotzei if you're just reading, let's say, a good פירושים on the Haggadah? Yotzei? If you're just reading פירושים? Sure. Why not? You have to say it over. Okay, so, בקיצור, the question is—oh, so the question becomes: what does the word חייב mean? What does it mean, חייב? What is the translation of חייב? Okay. So I saw an interesting Abarbanel. The Abarbanel writes, ליל שימורים. Therefore, you're supposed to be up through the night, because it's a ליל שימורים. It's a night that you stay up on watch, on guard.

Because in the times of Yetzias Mitzrayim, there was a Leil Shimurim. They were up all night. If you look, the Even Ezra in Parshas Bo, perek yud-beis, pasuk mem-beis, brings this on the pasuk Leil Shimurim, Leil Shimurim, to be up all night. So then comes our Meirdiker vort. It's not so much the Haggadah. It's not so much the Maggid that's mechayev the whole night. It's the whole night that's mechayev the Maggid. You're supposed to be up through the night. The tachtefenu sheinah is not a shiur in how much Maggid. There's an inyan to be up all night. Why say Maggid? Do eat kompetez the whole night. Because that's what it is. Mimeila, you're up all night talking about Mitzrayim. Right. Comes out a Meirdiker vort. Comes out a different mitzvah. So you do a different mitzvah. We'll do Tziyas Mitzrayim. Oh, you want to eat all night long? Can I? Because it's a Leil Shimurim about Yetzias Mitzrayim. You hear? Yeah, you hear? Where's the Even Ezra? The Even Ezra is in Parshas Bo, perek yud-beis, pasuk mem-beis. Comes a chiddush, chiddush nifla, chiddush nifla, gevaldik, gevaldik. Beautiful, beautiful. You like it? Comes out a big chiddush. Pashut, you learn that shetachtefenu sheinah is a shiur in the Haggadah. Now we're learning, maybe according to the Even Ezra, that tachtefenu sheinah takes on a thing for itself. The idea is not to sleep. The idea is to be up all night. Only thing is, so then, ad shetachtefenu sheinah... The shina gets the best of you. You see what it means? It's a ptur because the pshat is you got overcome by sleep. Ad shetachtifenu. You should be doing this all night, staying up all night doing this, ad shetachtifenu. You like it? Say it again? Okay. Comes out that ad shetachtifenu shina doesn't mean that there's a shiur till you go to sleep. You should be staying up. You should be pushing the sleep. The idea is not the sleep, till the sleep overcomes you. Remember I told you one of the taichim of ad shetachtifenu can mean that you push and push and push, taka should stay up till the sleep takes over you. Because the word is, it's not about the haggadah. It's about the not sleeping. It's a leil shimurim. There's a halacha to be up all night, like by Shavuos. So then I have a question for you. So what would be after you fell asleep and you woke up? So maybe still mechuyiv. What's the shaylah? Like a taanis, right? The pshat is the whole night. So once you blew it, you blew it, so to speak. Once you don't have the whole night. I got this ... that says like this. I don't know what he's talking about. Damn it, that once you fell asleep, so you don't have this leil shimurim, this ... Yeah, I don't know. That's his vort, because the whole thing is this, that leil... In other words, once you eat on a taanis, the game is over. The game is over. Once you ate on a taanis, it's over. Is it? I don't know. Tell me, if you ate on a taanis, you're supposed to continue fasting, huh? What's he talking about? He brought down the case. No, no, I'm telling you. I'm telling you, the taanis was a little too much to handle. But taanis doesn't say ad sheyafal. No, it just says the din is that once you eat, you got to go fast. Because it's in the yayin. It's in the yayin. If the din of the yayin is to spend the yayin fasting, so he's chataiching the little shimurim, the din of the not sleeping. And I'm chataiching the din in the air kol halayla, to be up all night. Same thing, not sleeping. No, obviously it makes a difference. In this case it makes a difference. If it's to be up all night, so the minute I fell asleep, so what? But now that I'm up, so I continue being up. Continue. But if it's not to go to sleep, so once I fell asleep, it's over. So according to him, what happens if I fell asleep middle of the night? I'm not yotzei l'mafreya? I don't know. Let's say a guy fell asleep. That's it, like sfira, he lost the whole thing? He did whatever he did, I'm finished. I don't know, maybe not. According to him, he was supposed to be up all night. Who is him? What is him? I don't want to say who the him is, because I'm arguing vehemently on him. How can we defend him if you don't know what he says? There's nothing to defend. I'm trying to show you that this is what he says. It's defenseless. It's a defenseless pshat, because it's not muchach. The raya is a good raya, but the hechacha, it's not muchach. Who is it? Should I say? Yeah. I would venture to say it's ... No, he says ... but he says a lot better.

And this person also says usually a lot better. Just punkty says, not Irishkeit, okay, so what are you gonna do? It's just not muchach. If you woke up in the morning, everybody agrees. If you woke up in the morning—this is only in the middle of the night. Middle of the night, the guy falls asleep in the middle of the night, and then he wakes up. For example, you fell asleep, you hear? You fell asleep. If you fell asleep in the middle of a meal, and they wake you up, are you mechuyiv now to make? He's trying to say maybe not. Because since the whole daas hesech hadaas is only because of—it's only because of what? No? It's only because of leil shimurim. So once leil shimurim, you blew it, and that's all, finished. It's over. Not blew, it's over, finished. Not leil shimurim. So l'shitasi, you want yotzei l'chatchila because you missed the—like by sefirah, you missed your sefirah. You know, we make a bracha by sefirah. Are you talking about yotzei by sefirah if you blow it in the middle? It's a big shaila. It's not so pashut. By women they talk about it because women are not supposed to start because they're not going to continue. By men, you see that pashut, you look into it, therefore you're allowed to make a bracha. And hachanami, if you knew that you weren't going to continue, אתה can not make a bracha. So maybe hachanami, if you know that—maybe if you know that you can't be up all night, so there would be no inyan, actually, hesech hadaas bichlal maybe. Let's say you know that l'chatchila you can't. All good stuff. I hold Reb Shlomo Zalman would have said in shiur. That's exactly what Reb Shlomo Zalman would be saying in shiur, these inyanim. Without a bracha, though. No, but I'm trying to say maybe you're not mechuyiv to push yourself. You know you're not going to be mekayem the inyan anyway. Or maybe not, yeah, maybe l'chatchila anyway, the inyan. I don't know, I'm unclear. I'm very nice shailas for you. Let's say a guy's an old man, he knows anyway it's not—he's not going to be up all night, so maybe there's no chiyuv to push himself because he's not going to be mekayem the leil shimurim. If a person really wants, he could not sleep. Why? Why? The guy's exhausted. If you're really exhausted, you work like a— Some people have, they drink wine, they're falling asleep. One of the things the Rosh says is not to drink extra wine the night. That's what he says, because you have to be up all night. That's the Rosh. The Rosh is saying don't drink wine extra because then you might fall asleep. That's what I'm saying. Now, ... Now, want to taina, an interesting part. Is this chayiv, is this chayiv, chiyuv, and it's מצד the din of v'higadta l'vincha haggadah, or is this chayiv, the harei zeh meshubach? If it's the harei zeh meshubach, right, which is interesting. Why? Because ad shetachtefenu sheinah is the lashon of the Rosh, which is brought down in Shulchan Aruch. The lashon of the Tosefta is chayiv adam to the whole night, and it's not ad shetachtefenu sheinah. So the pashut pshat you have to say is, and a chanami, because if it's a zayt k'bitur ones, then a chanami, the chiyuv is taka the whole night, and there is no shiur of ad shetachtefenu sheinah. The whole ad shetachtefenu sheinah is only because of ones, because you see the Tosefta doesn't say chayiv adam; he's chayiv all night, okay? Ideally, we could come and say that the taiches chayiv is harei ze meshubach. Why use the lashon of chayiv? You know, by akaras hatov, you could use the lashon of chayiv. Many want to say harei ze meshubach means he is meshubach. What's harei ze? Who's the ze going on? Many mefarshim in the Haggadah say ze, the act. Other Rishonim learn ze, the person. Why is he more meshubach? So they say emunah. The more you speak about emunah you get. That's how the seforim hakedoshim write. The seforim hakedoshim are writing that the more you talk about Pesach, the more emunah, the more you're getting. It's Rosh Hashanah for emunah. It's brought down in the seforim hakedoshim, right, that if you talk about emunah, you'll get emunah. I want to tain a little different. Harei ze meshubach, I saw once a diyuk, harei ze meshubach could also mean in the past tense, that he is already a meshubach.

So zech can mean the person, and meshubach can mean in past tense. Pshat: a person who appreciates. It shows a shevach in a person, that he's appreciative; he has a hakaras hatov. Chayav adam, because if you take a look, the lashon the Rambam always says, that a person should speak about the nisim v'niflaos that Hashem did, or that Hashem did what? Avor zeh asah Hashem li. Chayav adam liros atzmo ilu yatza miMitzrayim. The lashon the Rambam is always that you have to talk about the nisim v'niflaos shena'asu la'avoseinu. With this I answer a mighty kashya. Here, Moshe missed a good chunk, a good chunk of shiur he just missed. I want to tie in an interesting part. What's the chiyuv? So either you say chayav is even on a reisha meshubach says the word chayav, or you can come and say an interesting yesod. B'emes, it says in the Tosefta, chayav all night. That's the lashon: chayav adam la'asok — he has to be osek all night. So then why would the Rosh bring down, and the Shulchan Aruch pasken, Ashtechafen Roshinah? So if you learn it's a zeitik b'tur ones, because if he fell asleep, what are you going to do? Okay, so that's halachah. The mitzvah is all night, and if you fall asleep, you fell asleep. But if you learn that the shiur is ad shetachtefenu sheinah, right? But if you learn the shiur is ad shetachtefenu sheinah, so what's the taich of chayav? Chayav adam — a person's chayav. So I want to say a meydeke vort. B'emes. Harei zeh meshubach. Kol hamarbeh l'saper, harei zeh meshubach. Pashut, you learn it, he's doing a good thing. And what's the meshubach? Harei zeh meshubach because he's doing a hiddur, a hiddur in the mitzvah. Harei zeh meshubach. We don't find usually, when you say hiddur, harei zeh meshubach. We don't find that. For example, a machlokes there: Chanukah, it says hiddur mitzvah, it says harei zeh meshubach. It doesn't use such a lashon, but let's say it means that, okay. Other mefarshim learn harei zeh means the person. Harei zeh, this person is meshubach. Why is he meshubach? And the answer is emunah, right? You see the sefarim, the more you talk about emunah, it's called Rosh Hashanah for emunah. That's what we call the night of Pesach. It's Rosh Hashanah for emunah, that if you have sippur, you'll get tons and tons of emunah from Hashem. Like Rosh Hashanah, if you daven, you get good stuff, okay. Kitzer, harei zeh meshubach could also mean the past tense. He is already a meshubach. Many mefarshim, thank God, learn that way. So I want to say, what's the taich? If a person's makir tov, that's a sign that he's a meshubach. That's a trait. A meshubachdik person, a good person, is makir tov. The yesod of Pesach is, v'ahavta es Hashem Elokecha, it says in Mitzrayim. You look in the Haggadah, it says clearly, lanu, aviseinu, it's us, it's our fathers, right? אילו הוציא הקדוש ברוך הוא את אבותינו, חייב אדם לראות את עצמו. You see the lashon, chayav again, chayav adam. What's the chayav adam liros es atzmo? It's a geshmak tov, chayav, chayav adam. The word chiyuv. Yeah, you did for me. You did an unbelievable thing, and with this I answer a mighty good kasha. The Maharal says, how could we talk about Hashem's greatness? Mi malel gevuros Hashem, it says, you can never finish Hashem's greatness. How could you talk about Hashem's greatness? The more you say, the less you make it, it says clearly, right? You say clearly, we only say what Moshe said, because the more you make it, the less you make it. This is the Maharal's kasha. I hope it's not a kasha. Why? Because if you talk about Hashem's greatness as greatness, if you're saying what Hashem did for you, if you talk about Hashem's greatness, it's mechayeh meisim. You're right. Mi malel gevuros Hashem. Hashem is infinite. Hakarat hatov doesn't mean, Hashem, thank you for what you did to me. Lo yisaveinu bilvad ga'al, ela osanu — You did it to me. Avada you say thank you and thank you and thank you. You shouldn't stop saying thank you. I like it. I say good stuff. Let's go back to it. I like my teretz. Beautiful. Famous kasha of the Maharal. Okay. Now, we have to say another pshat. Why? Maybe the taich is, harei ze meshubach, taka hidur mitzvah.

Yeah. So therefore it's chayiv. So yeah, what is a chiyuv for makketov? So you have to chiyuv to shinah and makketov. But what, what, what, what, what? How do you put makketov and shinah? No, so ad shetachtifenu shinah is a lashon of till you can't anymore. It's an expression of till you can't. And a chiyuv is because of makketov. Makketov. A person has to say, Rebboino Shel Olam, thank you, thank you, till he can't anymore. Till again the shinah becomes a tafel. That's right, I'm asking, because it's takanah chiyuv, chiyuv. It's not a chiyuv with a shiur. Ad shetachtifenu shinah, he's saying a ta'ach, till he can't anymore. That's ad shetachtifenu shinah. That's ad shetachtifenu. Huh? Can't anymore. And what about the first pshat? No, the first pshat, ad shetachtifenu shinah means—yeah. Ad shetachtifenu shinah can mean till—it's a patur, but it's a patur in the shiur itself. Or the ad shetachtifenu shinah can mean that there's a chiyuv that's ongoing; it never stops. You're trying to say that there's takanah never an end to the chiyuv, ad shetachtifenu shinah. It's a mechudik to get the heter. Ad shetachtifenu shinah can mean that there is no shiur. It's another way of saying the shiur is till you can't anymore. Like by Talmud Torah. You know, by Talmud Torah there's takanah halacha that there's no bracha acharonah. Why is there no bracha acharonah? Because the shiur is taka vaiter. And had you been able to, you should have continued. That's ad shetachtifenu shinah. It ends only because it ended. That's the only reason why it ends, because there's takanah. You know, in camp they used to say, Time for learning never ends. Which camp? All camps, they say, Time for learning never ends. At least announce it: Time for learning never ends, but the time for learning is now ended. Yeah. They used to say in all the camps, Time for learning never ends. Learning groups are over, something like that. Yeah? The time for kares hataiv never ends. The time for kares hataiv never ends, right? But, that's actually tachtefenushi. Okay. The other pshat that we have to say is, Could be harei ze meshubach, hishtakea hidur mitzvah, hishtakea hidur mitzvah, hishtakea hidur mitzvah. Okay. Hishtakea hidur mitzvah. So now what's the taich, ad tachtefenushi? So in the yeshivas they say a very interesting part, very, very interesting part. There's a halacha that you're yotzei with one word. No, you're yotzei with one word? Yeah. One word. I'll tell you how we see this. First of all, there's a Rif that says that the reason why we don't make a bracha on the Haggadah, because you're already yotzei the Kiddush when you said Zecher l'yetzias Mitzrayim. So it's finished. Technically you're already yotzei the mitzvah. So it's not like Reb Chaim, because Reb Chaim is mashma it's in sipur; it's a mitzvah of sippur. Obviously the Rif was learning that this is already either sipur or that's— That there is no mitzvah, right? Reb Chaim. Fine, however you want to say, but that's a... The Rashba says that the reason why there's no bracha is because it's such a mitzvah that you can do it with one word. It's not shayach a bracha. Yotzei. Let's go. Finished. Yotzei. Famous Rashba. Rashba says that any bracha, any mitzvah which niskayem with one word can't have a bracha which is bigger than the mitzvah. Bigger than the mitzvah. But limud Torah? Limud Torah is probably more or less. Hey, I can be yotzei with one word, no? I don't think you'd be yotzei with one word. You have a chiyuv to learn every word. You can be yotzei your minimum, but there's a mitzvah for a maximum. Here there's no maximum. So the question becomes, so these mefarshim... The Rashba says, yotzei — look in the Rashba. The Rashba says clearly I can be yotzei with one word. Okay, let's say you need two words. I don't know. That's what he says. That's the famous Rashba. It's a very famous Rashba. Yotzei b'milah. Yeah, that's what he's trying to say.

No, there's no shiur, there's nothing. It's one word: minimum, maximum. That's what he means. Many want to say that. Many want to say what he means, that that's what it means. Since it could be yotzei in one word, so there's no shiur, so therefore there's no minimum, there's no maximum. So you have to know, there's two—look at the Acharonim. The Acharonim talk that there's two ways how to learn this Rashba. I know what you're talking about. There's two ways how to learn this Rashba. Okay. So the question is, these Rishonim and mefarshim obviously didn't argue with chayav adam kol night, right? They didn't argue with harei zeh meshubach. They didn't argue for this. So what does it mean? Teretz. I'll tell you a mighty teretz. You ready? I'll tell you a mighty teretz. Harei zeh meshubach is a hiddur mitzvah. For example, hadlakas ner Chanukah. You have the ikar mitzvah, and what else do you have? You have the mitzvah mehadrin min hamehadrin. That's what they say in the yeshiva world. One word, whatever it is, is the mitzvah. Then there's the mehadrin. Mimeila, the Brisker Rav's Torah about hiddur applies. What's the Brisker Rav's Torah? That hiddur is only b'shas the mitzvah, meaning I take the mitzvah and I'm mehader the mitzvah. To add separate stuff to the mitzvah, that doesn't work. The raya, because the Rambam says, kol hamarich, whoever is marich b'dvarim eilu, right? Lashon of the Rambam always says he's marich b'dvarim eilu. What do you mean, marich b'dvarim eilu? Say more stuff. What do you mean, what's marich b'dvarim eilu? No, he takes the core of it and he furthers it, he embellishes, he adds to it, because since the mitzvah is the sipur, and in the sipur there's a mitzvah to add to it, so it's marich. The dvarim, eilu, that he's marech in these things. Look at the lashon Rambam. You have the Rambam there? Does anyone have the Rambam? ... זמן. ... You understand what I'm saying? You understand? It's a beautiful point. Here's what a mitzvah always is. You know what a mitzvah is? The mitzvah itself, and in the mitzvah I add to make it nice. The moment the mitzvah is over, you can't have a hiddur; it's finished. You can't have hiddur after a mitzvah. The Brisker proves it from tzitz nama'at, by milah. Halacha is on Shabbos, if I'm cutting, right, while I'm cutting and I didn't stop, I can go back on tzitz she'eino me'akev. But the moment I stop, I can't go back. Why not? Because since it's certain parts of the milah, it's only hiddur, it's only for the niceness. Once I stop, there's no hiddur. Hiddur mitzvah, nicer mitzvahs. While I do the mitzvah, there's hiddur mitzvah, okay? Yeah. If you're yotzei with one candle or ner Chanukah, so you did the mitzvah, how can you add? It's the ma'aseh hadlakah. While I'm being madlik. Okay, go ahead. Yeah, nu. By the Rambam, nu. Perek ches, halacha aleph, nu. No, no, so then it's perek zayin. I'm sorry, forgive me. It's the beginning of perek zayin. Mitzvas aseh... What's a mitzvas aseh? ... Okay, go ahead. Right, then he brings kiddush and the whole business. Okay, go ahead, yeah. ... Yeah. Kol hamarich... What? ... Right. What's the lashon marich? It's a very funny expression. It's not mosif, it's marich. It's being marech, which they say in the yeshiva, it means to spin, I think spin on those things. Marech means the thing itself. Most is to add. Not kol hamosif, but kol hamarech. That's the diyuk that they say. I'm saying, but the more is all hidden in the actual thing. Okay. Mimeila comes out a very big chiddush. Let's say I'm talking hagadah, yeah, I'm talking hagadah, yeah, and I fell asleep.

Now I want to continue. Could I continue? No, I'm finished, because since the whole inyan is to add to the ikar, so the moment actually the tefillah shina, it's over. That's how they say in the yeshiva. That's the yeshiva Torah on hashlamas ha-shina. So it's over once. That's right. So that's what that teshuva says. That's right. That's what they want to say. But that teshuva is not talking about this. That teshuva is stam saying with the Maharil. I'm saying whatever it is, I'm saying this is the yeshiva they say, since it has to do with hiddur mitzvah, once the tefillah shina, according to the Brisker Rav, it's finished. I have to argue with this also. I'll tell you why. What is the raya? What is the raya? The raya is from Rav Gamliel that they were osek all night in the seder. Tell me, you ate. You're eating. So wait a minute. That's stop? No? So what are you talking about? You're not saying it in the Haggadah. The case of the thing was till the morning. B'shaah sheyesh matzah u'maror munachim lefanecha, right, is when? Before the seudah. Before the seudah. B'shaah sheyesh matzah u'maror munachim lefanecha. It's before the seudah, right? So how could you be mearev? How could you be mosif? There's a hefsek of the seudah. There's a hefsek of the seudah. Unless you say a moridike, moridike chiddush. Again, the kushya. Eating of the meal is a chelek of the sipur yetzias Mitzrayim. That's why we eat pasteva, according to the Rambam. In other words, otherwise it's a hefsek. If you're saying that you can't have a hefsek— Right. —to this hefsek. You're making seudah. You're making seudah, so you're having a hefsek. So you have to learn that the seudah is not a hefsek; it's a chelek of the sipur yetzias Mitzrayim. How? It's a moridike vort. So you cannot go outside? Huh? You cannot go outside? That's what I'm saying. If you went outside, you made a hefsek. Yeah, politics, nonsense. Maybe, I don't know, maybe, but you're pushing it. You're definitely pushing it. Let's say you melaveh the orchim. They're going home now. Your orchim. Okay, it's a mitzvah. Again, I'm just being meira according to this, but I have another problem. What's my other problem? The b'shaah sheyesh matzah u'maror munachim lefanecha. is only till twelve, until chatzos. So is it shayach where the ikur mitzvah can't be done, that the hiddur could still be a part of that? You're trying to say that the hiddur has to be a chelek of the mitzvah, but isn't the mitzvah of Sippur, the yesod of the mitzvah of Sippur, over by twelve o'clock because it's talui b'sha'ah sheyesh matzah u'maror munachim lefanecha? That's a good question. Unless you learn from here a raya that b'sha'ah sheyesh matzah u'maror munach, the takanah goes all night, like the people that hold that way. Many hold, all right, so it's b'sha'ah, but chatzos, it has to be the bris chatzos. Because if you learn that the whole din of the marich in ma'osif, the whole din of marich in ma'osif is talui in the etzem kiyum, if the etzem kiyum is only till twelve, who says that you can be marich after that? Maybe yeah, maybe since it's connected, so the hiddur could be even. So for example, let's say I lit Chanukah licht, let's say I lit the ikur neiros by the zman of the next morning, right, by lo sashacher, and I made the hiddur afterwards. I don't know. Let's stop up here.