כ״ה? I think כ״ה, yeah. חז״ל זאָגן, the Chachamim tell us, אַז די ד׳ כוסות, וואָס די חכמים האָבן מתקן געווען to drink in ליל פסח, די ד׳ כוסות, the four cups that the Chachamim were metaken that you have to drink Pesach night, זײַנען כנגד the ד׳ לשונות של גאולה, כנגד the four לשונות of גאולה, וואָס שטייען בתחלת פרשתינו, which are written in the beginning of this פרשה: והוצאתי, והצלתי, וגאלתי, ולקחתי. So since we have four לשונות, four expressions of גאולה, so the Chachamim said you drink four cups of wine. פרעגט דער Mordechai, so the Mordechai asks a question. The Mordechai was one of the ראשונים. He is printed in the back of the Gemara. ליבעי ארבע לחמים? Why is it that because of these four לשונות they made four cups of wine, why shouldn't we have to eat four four מצות, four pieces of four breads? אכילת מצה בליל פסח איז דאָך מן התורה. To eat מצה פסח night is a דין דאורייתא. ועל שום שנגאלו אבותינו ממצרים. And the reason we eat matzah on Pesach, because the יידן came out of מצרים. That's why we eat the matzah. וואָלט דאָך מער מתאים געווען צו metaken זײַן, it would be more fit that they should be מתקן, מען זאָל צום סדר נעמען פיר מצות כנגד די ד׳ לשונות של גאולה. So it would make more sense that we should have take four matzah because of these four לשונות of גאולה rather than to make it four כוסות.

דער Mordechai איז ממשיך, the Mordechai continues like this: לכך יש מפרשים כנגד ד׳ כוסות האמורות לישועה. That's why some say the reason we drink four cups of wine is not because of the four לשונות של גאולה, is before because it says four times by ישועה, it says four times the word כוס. כוס ישועות אשא, so there so it says kos. So now it makes sense why they made it concerning the כוס, because it's כנגד four times it says the word kos. די שאלה האמורה, the Rebbe explains the Mordechai, the question that we asked, is דער טעם פון די יש מפרשים, that's the reason why those people say אַז די כוסות זײַנען כנגד ד׳ כוסות האמורות בישועה, that the four cups of wine is כנגד the four times it says the word כוס, וואָס דאָס איז נישט שייך בלחם, that has nothing to do with bread, that has nothing to do with the matzah. That's why we have four cups. So that's the answer to the shaila. Bediavad, האָבן מיר פֿאָרט אַן ענטפֿער, but the question has to be answered according to all the opinions, ובפרט לויט דער טעם, אוודאי, אויב דער אלטער רבי ברענגט להלכה אין שולחן ערוך, certainly we have to explain it according to the דעה which the Alter Rebbe brings lehalacha that אַז די כוסות זײַנען כנגד די ד׳ לשונות של גאולה, the four cups is כנגד the four לשונות של גאולה. So according to that opinion, what is טאַקע the reason why, because of these four לשונות של גאולה, they make four cups of wine rather than saying eat four pieces of matzah? But he says that's a different reason. But this this reason doesn't mention that. This this reason, the ד׳ לשונות, does not mention anything with the word kos, so it's separate pieces. It's a different place. Not a stira, but that's not their reason. They are giving a different reason. They're saying because of the ד׳ לשונות של גאולה, we have four cups of wine. The question is: why did they pick four cups of wine? It would make more sense to do it כנגד the four, they could do it by matzah, because matzah is a mitzvah as a deoraita.

דער דין איז, אַז צום סדר דאַרף מען נעמען דרײַ מצות. The Rebbe explains like this: דער דין איז that we have to have three matzot. That's what we have to do by seder. און דער טעם דערויף איז, why do we need three matzot? ווײַל מען דאַרף האָבן צוויי שלמות, let's say, עלי כבכל שאר יום טוב. Two matzot you have to have which are whole, you have to have לחם משנה, like you have every Shabbos and Yom Tov. און א פרוסה אחת משום לחם עוני. Then you have to have another piece which is not a full piece, broken one, because of לחם עוני. It says that matzah has to be poor man's bread, and a poor man doesn't usually have a full matzah, a full full bread, he has broken pieces. So you can't have the first two broken because you have to have shleimut for lechem mishneh, you have to have a broken matzah, so you have to obviously have a third a third matzah. אָדער ווי עס שטייט אין מרדכי, Because we want them to be mekayem the yachatz, I mean, it's the inyan, the tochen says the children should ask. The Gra is the only one who holds like that, yeah, but that's... but we don't posken like that. So we posken you have to have three, and all the most poskim say like that. Kids should ask: why are you eating it, you're not eating, you're breaking it? So you have to have a third matzah for לחם עוני. אָדער ווי עס שטייט אין מרדכי, the Mordechai writes in a different place, נאָך אַ טעם why we have three matzot: שלש מצות אלו זכר ללחמי תודה. לחמי תודה. By a todah you had like this: you had 40 breads, 30 were matzah, 10 were chametz, and in the matzah in this 40 גופא, בדיעבד, if you have three matzah One chametz, instead of 40 you have four, bediavad it's also good. ממילא בדיעבד the must is three מצה, לחמי תודה. So they made to have three matzah. But the bottom line is there is a side reason why we have three matzah. ולהוסיף, to add, אז וויבאלד אז יעדער ענין אין תורה איז בדיוק, since everything in Torah is exact, איז מסתבר לומר, it makes sense, אז אויך דער מספר פון ג' matzot, that the number three, by by wine we gave a reason for the number four. By not by three, so far it doesn't seem there's any significance in the reason of of three. But there must be נישט נאר מצד א זייטיקן טעם, not only for a side reason. You have to have two and then you must have another one for another reason, so you must have three altogether. Must be נאר אויך ווי דער מספר המצות איז פארבונדן מיט'ן תוכן וטעם פון אכילת מצה בכלל, וואס איז כנ\"ל על שם שנגאלו אבותינו ממצרים. It must be connected to what matzah represents. The reason we have three matzah, because the number three has to do with matzah. And what is matzah? Because we went out of Mitzrayim, which we don't know why and what we and it doesn't tell us, but we know there must be a reason for four davka by wine. Which basically the Rebbe is saying wine that ארבע כוסות have to do with the number four. Matzah has to do with the number three. And that's why here we have four and this three. This answers the shaila without giving the biur yet. The kashya is why don't we have four matzah? The answer is matzah has to do four has to do with wine. על פי זה קומט אויס אז אין גאולת מצרים זענען פאראן צוויי ענינים. There's

two inyanim in the geulah. איין ענין וואס באשטייט פון דריי פרטים, one inyan which is made up of three, וואס דער ענין פון דער גאולה ווערט אויסגעדריקט אין אכילת מצה. The concept of three, I mean it's this this sicha actually actually mind-boggling. But the Rebbe goes into, not only that, sometimes a תוכן, an inyan, a biur, connected to the details of number three, number four. Mamash, and everything fits very good later. So there must be something in the geulah of Mitzrayim which is connected to three inyanim, and that is connected to eating matzah, that we see eating matzah. און דערפאר נעמט מען דריי מצות, that's why we take three matzot. און א צווייטער ענין is another inyan in יציאת מצרים וואס באשטייט פון פיר פרטים, there are four things there. We did and we like we see this, ארבע לשונות של גאולה, four לשונות של גאולה, וואס כנגדם האט מען מתקן געווען ארבע כוסות. And the the cups is connected to. Now what is it? This is all just הימל ווערטער so far. Just but he's laying down the yesod of what he's going to explain. Make sure that that's the right volume, because I I think it's, I think it is. That's כ\"ה? No, I said that, because I'm seeing I don't know if it's כ\"ה or כ\"א, but I think it's כ\"ה. No, wait, Bereishit, I meant כ\"ו. No, I I wasn't seeing it. כ\"ו, take it back. Or כ\"ו or or כ\"ב? I think so, but yeah. I think it's כ\"ו. Okay. Okay, so we have to know now, what is this inyan of three, which is in the יציאת מצרים, ענין of four. ויש לומר הביאור בזה, a ביאור in them, the ביאור is like this: עס איז ידוע וואס שטייט אין ספרים, we know what it says in ספרים, בשעת יציאת מצרים זענען אידן נישט געווען ראוי צו דער גאולה, when when they were going out of מצרים, the Yidden did not deserve, were not ready, not worthy of going out of מצרים. און עד כדי כך, so much so, אז ווען אידן בלייבן נאך איין רגע אין מצרים, that the Yidden stayed one more second in מצרים, וואלט זיי, רחמנא ליצלן, גאנץ פארזונקען געווארן אין טומאת מצרים, they would have been sunk into drowned in the tumah of מצרים. Would have been נ' שערי טומאה, because they were holding by 49, this would have gone into the 50th. דער אויבערשטער האט זיי כהרף עין ארויסגענומען פון טומאת מצרים. The אויבערשטער, in the blink of an eye, the last second, took them out of מצרים. נגלה עליהם מלך מלכי המלכים הקדוש ברוך הוא וגאלם. Hashem revealed Himself, so it's not them. The Yidden did not deserve it on their own, and they were the lowest possible. The אויבערשטער from His מלמעלה למטה let's call it, came and took them out of מצרים. Why does it say בזכות נשים צדקניות, בזכות Because there had to be some kli. There had to be some It's always a, that's not the שיחה. You're asking a good shaila. One place we know it says Yidden were not זוכה, not ראוי, another place it says that they were. So it says this is not the ראוי that they this is not enough to be ראוי. It made a kli in which the גילוי מלמעלה זאל האבן אן אנטשעפעניש. It has to have an אחיזה. Just tell me, the three things that they had was Because they did so many other worse things. The same thing, so these were not enough to make them go out. And even later when it says that they because of דם מילה, דם פסח, right, also that's only something in which there should be an אחיזה for the גילוי מלמעלה to come. Had not be, there would be nothing to give a כאפ as a hold. It's called ישועת השם כהרף עין, and the חמישים שערי There is נ' שערי טומאה, yeah. Sure. ויש לומר, אז דאס איז דער ענין וואס די שלימות פון גאולת מצרים איז געווען ערשט ביי מתן תורה. This is the reason why the real completion, the complete of יציאת מצרים did not happen till מתן תורה. ווי מען זעט דאס אויך אין די ארבע לשונות של גאולה, we see in these four expressions of גאולה, אז דער לעצטער, דער פערטער לעצטער לשון What is the fourth lashon which is we call it a lashon of geulah, so it's still part of יציאת מצרים? The lashon is ולקחתי אתכם לי, I will take him to me, מיינט בשעת, בשעת מתן תורה. So, the last lashon of geulah is מתן תורה because מתן תורה is still connected to the geulah, that's the שלימות of the geulah. והתכלית פון גאולת מצרים בשלימותה איז, the תכלית of the geulah and the שלימות of the geulah is אז אידן זאלן ארויס בשלימות פון טומאת מצרים. The main thing is not just going out of the land of מצרים, going out of the טומאה of מצרים. וואס דאס האט זיך געטאן בפועל אין די טעג צווישן יציאת מצרים און מתן תורה. When did they really work on getting out of the טומאה? Those days between יציאת מצרים and מתן תורה. ווען די אידן האבן זיך געגרייט צו קבלת התורה, when the Yidden prepared themselves to receive the Torah, ביז זיי זענען געקומען צו מתן תורה, then finally by the time they got to מתן תורה, זיינען זיי שוין געווען ראוי צו דער מדריגה פון גוי קדוש, they deserved they deserved the title holy nation because they purified themselves, elevated themselves to be ready for מתן תורה. Okay. לכן איז מובן דער חילוק צווישן מצה און יין, כוסות. This explains the difference between matzah and wine. How's that explained? We'll see, you know it. We'll see how everything fits, we'll see.

מצה איז מרגיש די גאולת מצרים ווי זי איז געקומען, נישט אזוי מצד דער עבודה פון אידן נאר אן אופן פון, בלשון ההגדה, מצה shows that the geulah did not depend so much on the Yidden. But how did the geulah happen? Like it's saying the הגדה, מצה זו שאנו אוכלים, why are we eating matzah? על שום שלא הספיק בצקם של אבותינו להחמיץ עד שנגלה עליהם מלך מלכי המלכים הקדוש ברוך הוא. Matzah represents the גילוי מלמעלה. That's what it says in the Haggadah. Why do we eat matzah? Because the Eibershter revealed Himself and took us out. So, matzah is connected to the גילוי that comes מלמעלה, מצדם? No, we'll We'll see that also, we'll see that also. But the Haggadah says it that this is connected But the Haggadah says the proof is because the Haggadah says it or the proof is because of Well, מצה בכו represents the high madregah. But the high madregah they reached was only made גילוי מלמעלה. Why does that what the Haggadah say it? Because that's what it says, that Because the only way they were able to reach this madregah that matzah represents, which is bitul, chametz is ga'avah, this is bitul, is because נגלה עליהם. They themselves were not bitul, they didn't have bitul till the kushiyot of that matter. But how it seemed to be because of the gilui? Because the whole matzah came to be because of the gilui or it was going to turn into chametz. They were stucking them in their shoulders and they were like. And the gashmiyut? Gashmiyut. No, bagashmiyut they schlep it schlep it on like 18 minues. shoulders What did they schlep it? They didn't schlep it on the shoulders. You schlep what they baked it in Mitzrayim. Of course, they baked it. They baked it in Mitzrayim. The first matzah they baked in Mitzrayim. They baked it, they ate it in the Pesach at night. They went out of Mitzrayim the next day in the afternoon. They were just in a rush, they didn't have time to prepare. Yeah, you had two matzot, there's one before חצות and I thought that they're already running out with it on their shoulders and it cooked in the real sun. That's what it says in the children's book. But, they had to be baked They baked it before. They baked it They cooked it in the oven, but they couldn't wait like this. You make the dough and you wait for two hours and then you let it rise and then you And they didn't have it, it's all בחפזון and they got it ready, so they got ready, so they had to bake it right away. Yeah, they baked it in less than 18 minutes. Anyway, so it says that the matzah that they eat we eat is because נגלה עליהם מלך מלכי המלכים הקדוש ברוך הוא מצד the Eibershter. Comes because of the Eibershter. מצה איז פארבונדן מיט'ן חיפזון פון דער גאולה. Matzah is connected to the rush of the geulah. Which is לא הספיק בצקם של אבותינו להחמיץ, because they rushed out and they didn't have a time to make to let it get חמציג. דער חיפזון ארויסצונעמען די אידן פון טומאת מצרים, cuz see the Gemara says that what kind of חיפזון is that? There is a few this is a חיפזון the Yidden? The Yidden were in a rush? The Eibershter in a rush? It says chipazon is the Eibershter was in a rush. The Eibershter didn't wait. The Eibershter wanted to take him out, so he would reveal himself to them. And that's the chipazon that says that we baked matzah and not chametz because there was a chipazon. What was the main chipazon? The main rush? The main rush was from the Eibershter. There's חיפזון דשכינה, the Gemara says the לשון, חיפזון דשכינה. So, matzah is connected the ענין of matzah is connected to the fact that the Yidden were taken out of Mitzrayim because of the גילוי אלקות that came מלמעלה. לא הספיק בצקם Yeah? What does it mean? Because we were in a rush. Therefore, Therefore, we had to bake it very fast. Oh, you throw it against an oven, today you've Yeah, they made the they made the dough and throwed it into the oven as is. You take a flat piece of dough, they Yeah, they made the dough and threw it in. משארותם means they baked made matzot. What does it mean, \"until the Eibershter revealed himself\"? No, it's not the לשון until. That means that they couldn't do it, but, but the Eibershter revealed Himself. It's a לשון, that's a לשון, לשון קודש in Gemara. The לשון is עד שיגלה. But עד means not it was a time until this happened, it was because this happened. The Eibershter didn't tell them to bake matzot? He told them. He told them to... Yeah, He told them to do it fast. Yeah, so that's a different she'eilah, how do we say it's because of לא הספיק when the Eibershter told them? So that's the Eibershter told them because He knew it's going to be לא הספיק. The אייבערשטער קורא הדורות מראש. Why were they in a rush? Yeah, because the Eibershter was in a rush, the Eibershter knew that they wouldn't be able to, so He told them lechatchilah, bake matzot. What's the whole business...? That's he explains because it's two madregot. That גילוי מלמעלה למטה ומלמטה למעלה. It's not not two mitzvos, it's the same matzah. Yeah, there's two מדרגות. They had to bake matzah before. They baked matzah to eat to eat to eat... The Eibershter told them to have matzah with the קרבן פסח. That was before. And afterwards it happened to be that they had that they ate matzah. The שאלה is why today we eat matzah, because they because they didn't they didn't have time. And that was later. That was later. That that's Maggid in themselves, in Maggid in צאתנו... Right right, but now according to this, it's the same chiyuv. The אייבערשטער קורא הדורות מראש, because of this they bake matzah. Yeah, but there's a two מדרגות in it. In גשמיות it's it's the for the same matzah. But lefoal there is what the Eibershter told them, and lefoal what happened. But in רוחניות there's two מדרגות. So matzah represents, he says, the fact that there was a חיפזון of the Eibershter. The Eibershter was in a rush, the Eibershter was wanted to be מתגלה to them, not waiting for them to get ready for it, the Eibershter was מתגלה. Un derfar, and therefore matzah is called לחם עוני דווקא. That's why matzah has to be poor man's bread. What's What's poor? אין עני אלא בדעת. When you're in a low מדרגה, your דעת in אלוקות is very low, that's called poor. That's the That's what מצה, לחם עוני represents. זכר למצות פון עניות in קדושה וטהרה. Poor meaning the Yidden were in a low מדרגה in רוחניות, and that's what the matzah represents. They went out of Mitzrayim not because of their madreigah. They were very low. The Eibershter decided to come מלמעלה למטה and take them out. U'be-pashtut, a לחם וואס האט נישט קיין טעם. Matzah is a bread that has no taste. ווי חמץ, or the מצה עשירה. מצה עשירה when you put in juice, it has a taste. Chametz, after it rises, bread gets a taste. Matzah has no taste. What's that it has no taste? Weil טעם, ווייזט אויף אן ענין וואס דער אדם האט אין דעם א געשמאק. Taste means something that the person enjoys. צי וואס ער איז, דאס איז מותאם ומוסבר בשכלו, we're not talking about physical taste, a physical geshmak, or something that you understand, if in your seichel it makes sense to you, if you enjoy it, אדער ער פילט אין דעם ער הערט א געשמאק און חיות אין מדותיו, or you feel in your middot, you feel you enjoy it. So ta'am means something that I have, the person has. כיוון אבער אז די גאולה פון טומאת מצרים איז געקומען מלמעלה, since the geulah from Mitzrayim, from טומאת מצרים came from above, און נישט מצד ההכנה דערצו מצד די אידן, not because the Yidden they had a taste in it, not because they were ready for it, איז מובן, by that we understand, אז ביי זיי איז נישט געווען קיין טעם אין דעם. So ברוחניות, they did not have a taste in it, they did not enjoy it, they did not, מלמעלה came something that's not from them. So if you enjoy the taste of the matzah you're in trouble? Huh? If you enjoy the taste of the matzah, you're in trouble? I'll tell you. So that's the peshat. עבדים היינו לפרעה במצרים. Says we were avadim for Paro, and what does it say by an eved? עבדא בהפקירא ניחא ליה. An eved wants to be hefker, an eved doesn't enjoy being having kabbalat ol, being close to a master, being close to the Eibershter. They were avadim, they want they were in a very low madreigah. ס'אפילו בט\"ו בניסן ולאחר, even on the 15th day of Nisan and afterwards, איז זיי נאך פארבליבן פון טומאת מצרים, even though Hashem took them out, revealed Himself to them, but it didn't change them. It didn't transform them that they now enjoyed Elokus. And that is געווען ברח העם, דאס איז לברוח ממצרים. They had to run away. The Alter Rebbe in Tanya asks, who was chasing them? No one was running after them! Farkert, they told them to go! So what does it mean, whom

did they run away? From themselves! וואס דאס מיינט, ארויסגיין פון רע בדרך אתכפיא, מצד קבלת עול. They ran away because they're They ran away from themselves, they were afraid of that they're going to get, because they be'etzem still were were low. So what they did was, mitzadam it was קבלת עול. The Eibershter was mitgaleh, and like forced them, it was a force, be'etzem they were not in that madreigah. So matzah represents something has no taste, matzah is a giluy, represents the way it comes mil'maalah. That's that aspect of יציאת מצרים. So they understood that they needed to run or that's just because the Eibershter told them to run away? I guess so. Because I think the peshat, the גילוי מלמעלה, they realized it. It wasn't something... Yeah. And they realize and they knew that where where they halt, which madreigah they are. I mean, it could happen sometimes. Something that a person gets in the seder, nowadays, he knows that it's going to happen next tomorrow is going to go away and he tries to know, I should hold on to it. Says you have to do an achizah, something in gashmiyus, as it says in ספרים, תניא... יא, מען מ'איז סדר עס. Start doing something right away, don't wait cuz it's going to go He got it cuz it could go away, by them it's like takeh it was it didn't transform them. So they were in the madreigah of matzah. So matzah represents the גילוי מלמעלה, not from them. מה

שאין כן יין, וואס האט א טעם, א געשמאק. Wine has a taste, it has a geshmak. ווידער דער צורף ארויס שירה בנאדם, בשעת מעשה, if a person drinks wine, it makes you happy. Makes you sing. אין אומרים שירה אלא על היין. That's why when you say shirah, you have to have wine. איז א זכר לגאולה ולחרות. And when we drink wine Pesach night, what is it a זכר for, it says? A זכר for the ge'ulah, but which part of the ge'ulah? The cheirus. איך ווייסט סוף-כל-סוף איז געטאן בפועל ביי יידן. The cheirus, the real freedom did not come till the end, for מתן תורה. The wine represents the real cheirus. אז זיי מצד זייער עבודה ומציאות זיינען ניצול געווארן פונעם רע פון מצרים. That they were free. Free cherut means freedom. Freedom of what? Freedom from anything that limits you. So, freedom from Paro, freedom from their own יצר הרע. When did they get free from everything? By מתן תורה. By מתן תורה, they already reached a level that they already were close to the Eibershter. That's why there's a taste, because when they were close to the Eibershter, that's a geshmak. If it comes from the outside and you're not by it, you don't have a geshmak. If it already comes from you, you have a geshmak. So the wine represents the cherut, which represents that this part of יציאת מצרים when they already reached a level where they are able to, on their own, be a madreigah close to the Eibershter. So the matzah represents the גילוי מלמעלה, which Chassidus calls it מלמעלה למטה, and the yayin represents the עבודה מלמטה למעלה of יציאת מצרים. Well, Yom Tov, you have to drink wine anyway, but it's all goes back to יציאת מצרים. That would It's not Shavuos of Shavuos. Shavuos of יציאת מצרים. Climaxes. But when it's all in the beginning, when you do יציאת מצרים, then we thank the Eibershter for the whole יציאת מצרים. And the whole יציאת מצרים ended with מתן תורה, so we drink the wine for that for that madreigah. Maybe you could say it. No, but that's by kiddush. What about every Shabbos? Cheescake, it's more geshmak. Wine. No, really for the geshmak here. There is a special connection between matzah and Pesach. Well, is there a special connection between wine and Pesach, also? Wine is Wine You mean matzah is matzah is bitul or anything like that. No, wine is Yeah, wine it does say Now I don't know the Rebbe in the הערות brings it some place here. Yeah. Yeah, maybe yeah yeah, that's because it's a geshmak already. That that the Rebbe says in different sichos. The שתי הלחם has to be because takeh then. Yeah, that's true. And that sichah, yeah he says at its beginning. But it says all the sichos. But in גע יין, it says wine has to do with the geulah also. Because the geulah, it says, is you're going out from a place where things are בהעלם and it goes into giluy. Wine is squeezed from grapes. Wine is העלם, it's in the grapes. And when you squeeze it out, it comes into giluy. That's where it turns into wine. That's the reason it says, ויי נכנס יין יצא סוד. Wine has the characteristics of taking out something that's the סוד and bringing it out. So it says, that's because, it says in other places, connection to Yetzias Mitzrayim, is like it says, Yetzias Mitzrayim is like birth. It says galus is like pregnancy, and this is the birth. What's the birth? When the child is נגלה. First he's בהעלם, and then he's נגלה. And here also wine shows on the גדר of coming from העלם to giluy. That's why it has shows its נגיעה to the geulah. It's wine. על-פי זה מובן פשוט בשני טעמים החילוק בין דמיסתהר המצות גימ״ל ומיסתהר הכוסות דל״ת. This explains the difference in number why matzah is three and cups of wine is four. In the in the

ד' לשונות של גאולה, in these four expressions of geulah, is דא א חילוק צווישן די ערשטע דריי לשונות נופלת. There's a difference between the first three and the fourth. The ערשטע דריי לשונות, the first three, which is והוצאתי אתכם מתחת סבלות מצרים, I will take you out from under the the the the yoke of מצרים, והצלתי אתכם מעבודתם, I will save you from their avodah, from their work, וגאלתי אתכם בזרוע נטויה ובשפטים גדולים, and I'll redeem you with my stretched-out hand. These three לשונות are a גאולה וואס זיינען געווארן בלייב ביי יציאת מצרים. These three three things happened when they went out of Mitzrayim. וואס איז איינגעקומען מלמעלה, they came מלמעלה. So right away, Hashem freed them, protected them, saved them. Mah she'ein kein, the fourth ענין of ולקחתי אתכם לי לעם, the fourth expression, which is I will take you to a nation, כאטש איך דא ווערט געזאגט ולקחתי מלמעלה, השם says I will take you, איז עס אבער אפהענגיק פאר די It depends on יידן. זיי תלוי ווערן ראוי צו זיין לי לעם, ולקחתי לי לעם, you have to be a nation, a nation deserving. און דאס האט זיך א שטופ געטאן בפועל בשלימות ביי מתן תורה, גענוי, that happened at Matan Torah. So the fourth לשון, if we already know what he's getting heading to, the fourth לשון is the גילוי מלמעלה, is the עבודה מלמטה. The three לשונות is the גילוי מלמעלה, that happened at Yetziat Mitzrayim. און דעריבער is מצה במספר ג'. Matzah is three, כנגד the ערשטע דריי לשונות של גאולה. Matzah is also כנגד the לשונות של גאולה, but כנגד the first three. ווייל אין מצה איז מודגש די גאולה ווי זי קומט פונעם אויבערשטן. In matzah you have the הרגשה of the geulah that comes from the אויבערשטער. מה שאין כן the כוסות יין, וואס זיינען זיינען מרמז אויף די גאולה ווי זי האט זיך געטאן דורך דורך און אין אידן, the wine which represents the geulah which would became a געשמאק, זיינען במספר ד'. That shows all the way to the end, till the fourth, כולל even the first לשון, including the fourth of ולקחתי אתכם לי לעם. Is this a chidush of the Rebbe that now matzah also has to do...? Yeah, it's a chidush of the Rebbe, it doesn't say anywhere. There's no מראה מקום here to this. He takes the ראיה from the Shlah Hakadosh and it doesn't... Yeah, the Rebbe takes it out from there, but no one says it, it's the Rebbe's chidush. That it's טאקע for the three לשונות של גאולה. ומאי טעמא is נאר אכילת מצה מן התורה, this is why mi-de'oraita only eating matzah is, by Yetzias Mitzrayim, Leil Pesach, because the night when we have this mitzvah, is בפועל געווען בלויז די גאולה מלמעלה די ערשטע דריי ענינים. The bepoel was only first three, so mid'oraisa. This the Rabbanan added because they wanted also to include the fourth one, which is the shleimus which came mil'matah l'ma'alah. And that's in the wine. U've'omek yoter yeish lomar, even deeper we could say, אז עס איז דא א שייכות פנימיות צווישן מצה וכוסות יין, the penimiyut the connection between matzah and wine, in זייערע מספרים, ג' און ד'. It has to do with the number three, not only the three three is the three לשונות של גאולה, four is the fourth, number three and number four, ג' and ד'. So, interesting. דער

חילוק צווישן די מספרים ג' און ד', the difference between the numbers ג' and ד', איז מובן פון מאמר חז''ל בנוגע די אותיות ג' און ד'. We understand from the letters, ג', letter ג' and ד', ג' ד', the Gemara says like this: ג' ד' is גמול דלים. גמול דלים means גמילות חסדים. גמול means give, דלים to the poor. So ג' is גמול, ד' is דלים. דאס הייסט, אז ג' איז מרמז אויף גומל, ג' represents the giver, נותן, און ד' איז פון דל, the מקבל, ד' is the poor man who receives. און דאס ווערט אויך אויך ארויסגעבראכט in the מספרים ג' and ד'. Not only because the letter ג' is three, the number three and the number four. Why? א hashpaah, this is already a שטיקל קבלה'דיקע זאך, א השפעה ווי זי שטייט נאך אין דעם משפיע, in the noten, if there's like a person who's going to give a השפעה, באשטייט זי פון דריי בחינות. So, there are three levels. בשעת די השפעה קומט שוין אן צום מקבל, when the person receives the השפעה, קומט צו א פערטע בחינה, there's a fourth thing, דער שטח פון מקבל, the mekabel. ביז אהער is געווען בהעלם in the hashpaah, it's in the hashpaah. It says like this: Every hashpaah is made up of three parts: ראש, תוך, סוף. It's a beginning and a middle and an end. Hashpaah definitely is has these three inyanim. Then when the mekabel receives it, then there's the שטח המקבל, then in the end, besides the hashpaah, the hashpaah is nitkabel. That's the fourth thing. And he gives a משל, ווי על דרך משל, פון די אותיות מקבל פון א דבר שכל. When you have words in a sechel, now, the words are the mekabel. We're not talking about giving it to someone, even in yourself. The sechel is there whether you understand it or not. A sevara is something that's there be'etzem. The sevara of המוציא מחבירו עליו הראיה, is well, if all the people in the world will forget it, it's still there. It's something that has nothing to do with the people. When I understand it, my sechel is mekabel that sevara. Okay. יעדער שכל האט זיינע אותיות אין וועלכע ער איז אנגעטאן. Every sevara has its words in which it's put into. אבער אין דער דבר שכל עצמו, ווי ער איז נאך איידער דער מענטש באגרייפט עס בכלי שכלו, the sevara itself before a person takes it into his brain, זיינען די אותיות נישט ניכר, עס הערשט זיך דער תוכן, דער אור השכל, you don't feel the letters. The sechel itself is אור השכל, it has the concept of the sechel, the letters are not the sechel is there. בשעת דער שכל ווערט אויפגענומען אין די כלי השגה של אדם, when a person understands the sechel, when he receives it, ווערן די אותיות נתגלה ונכר. Then you feel otiyot. So there are three inyanim in the sechel, which is ראש, תוך, סוף, and then there's a new thing that happens: the אותיות become a מציאות when you are mekabel it. אותיות which is mekabel the seichel. So, עכ''פ, the bottom line is that three is the mashpia, the נותן, and fourth is the mekabel. Now right

away we see the connection. So you're talking about אותיות המחשבה? Yeah, אותיות השכל, which is in the person's machshava, אודאי. So that's not a giluy. Is that a giluy for the person? Giluy, yeah, that's called giluy. When the תוכן, שכל is נתגלה to me... אותיות of machshava? Yeah, and it has to go into אותיות. I can't think about it. I can't understand it unless I think and I think with words. See seichel and machshava are two separate inyanim. People sometimes confuse it, or sometimes even use the same לשון together, but it's two separate inyanim. There's seichel without machshava. Seichel is the seichel. Seichel doesn't mean is not machshava. I can't understand the seichel unless I use my machshava, but I can have machshava without seichel. I could think stupid things. I could think things which are wrong, which make no sense. I could close my eyes and think one and one equals 15. I can have that machshava. I don't understand it, it doesn't make sense, so machshava is something that is not seichel. I could machshava picture something, imagine a picture, imagine a scene, not seichel, but seichel to me cannot go without machshava, which is אותיות of machshava. The seichel itself is not machshava, the seichel itself is is in in be'etzem. So

that's the mashpia and the mekabel. דאס איז איינע פון די ביאורים אין דעם חילוק צווישן די אבות און די אמהות. ג' אבות און ד' אמהות. Why are there three, the number three אבות and four אמהות? דער תואר אב און אם איז פארבונדן מיט זייער השפעה. When we say father and mother, what do we mean? That they have children. The Gemara says in the beginning of Bava Kamma, it says, ארבעה אבות נזיקין. What does the Gemara say? אבות, מכלל דאיכא תולדות. You can't call a person a father if he doesn't have children. Little babies, little kids call an adult a tate, but we know a tate is if you have children. So the whole taytsh of tate, mame means the shaychus that you have children, you're mashpia. So here we have like this, הלא דאס בנים ובנות, they have boys, girls, children, און פון די חילוק צווישן זייער השפעה איז What's the difference in the hashpaah of a father and hashpaah of a mother? אין אין טיפה השפעת אב, so like this, in what the father gives, זיינען די אברי הולד כולו בהעלם גדול. It says in chassidus, I don't know how this fits to science and to medicine, but in chassidus it says that in the טיפה of the father is the whole child. Everything is there, everything, but it's behe'elem. You can't there's nothing gilui that makes a division between the head and the feet and But the אם, איצי אותי בני גילוי בלידת הולד שלו. The mother, through her nine months develops it and makes comes out the gilui the different things that the a child has. That means like this. אה? No, she also has hashpaah. Adraba, that is so that is that is so important, that second part, right, that עד כדי כך that the question whether you're a Yid or a goy goes on the mother. The question whether you're a kohen or a levi goes on the father, which shevet you belong, the father. The etzem of a Yid or a goy goes on the mother, which lichorah should be the opposite, but the vort is, because the development and that the mother gives is so important that even that develops you in what you are, it says. But here is מגע that it makes the gilui. מצד המקבל, the משפיע, is noch the דבר המושפע, the vort isn't that clear gilui. The thing that your משפיע, which is the child, is not in a ציור, not in a form that's gilui. The גילוי השפעה ובפועל ממש בכלי המקבל. When is there שייכות that there should be the מקבל really, is through the through the mother. And the father is on ג' אבות, because we said before, three represents the משפיע, Weil the השפעה, wie sie ist מצד in the משפיע, the way it's in the אבות, is it's gestellt in 3 בחינות. As we said before, משפיע is 3. But that she could be more, if you can say they represent the מקבל, that it will be by מספר ד'. That's 4. So we see the difference in the number, between number 4. Number 3 is basically is משפיע, number 4 is a מקבל, which the real משפיע is the אויבערשטער and the מקבל are we. So now we understand why mitzvot, which represents יציאת מצרים מצד המשפיע, מצד די אויבערשטער, is three. Al derech zeh, we're going to get to Yetzias Mitzrayim. How does this connect you want to say אשה מזרעת תחילה ילדה זכר and It's all in the gilui. That's all in the difference between a boy and a girl is the gilui of sex. In the עצם, there is no difference, and it could be either one. It's all in all gilui. Al derech zeh, when it comes to Yetzias Mitzrayim. In the גאולה פון מצרים, it is gekommen von lemalah. The gilui, the way we said, which came from lemalah, which is represented into three לשונות is given כולו בקערת הגאולה בשלימותה, the whole geulah was there. הייז די גאולה, which gekommen is nachher der גילוי בפועל במתן תורה, everything was included already even that third last level of מתן תורה. שנאמר, וואס דארט איז געווען בהעלם. There it was בהעלם. און דאס איז איינע פון די חילוק צווישן מצה און יין כוסות. The shaychus of geulah of חירות מצד תורה שבכתב, here again, this is de'oraita, this is derabbanan. De'oraita is תורה שבכתב, derabbanan is תורה שבעל פה. So he says like this, we now after this whole fits, it took so good. תורה שבכתב בכלל is known as מוסר אביך, pasuk says: שמע בני מוסר אביך ואל תטוש תורת אמך. So it says, what does מוסר אביך mean? תורה שבכתב. What does מוסר אמך mean, תורת אמך, תורה שבעל פה. Why is it? Because תורה שבכתב is a משפיע, תורה שבעל פה is a מקבל, as the father and as the mother. So the way the זכר to the גאולה מצד תורה שבכתב, which is מוסר אביך which is משפיע, is מרגיש the גאולה ווי דאס איז געקומען פון הקדוש ברוך הוא. That part, the משפיע part, is מרגיש the way it came from the משפיע. און דעריבער איז דאס פאר די אכילת מצה. Therefore, number one, how do you stress the geulah from the אייבערשטנ'ס side? That's through matzah. And also in a מספר פון ג', that's why it's three. ווייל ווי די השפעה איז כל עוד די השפעה שטעלט זיך עס אין דריי. Like we said, because we're still talking about the השפעה, the way it's מצד the אייבערשטער the משפיע, there we said that the השפעה itself is in three levels. גענוי. The חכמים, which is תורה שבעל פה, which is תורת אמך, which is the מקבל, the Chachamim, תורה שבעל פה which is מקבל, האבן משיג געווען און מתקן געווען אז דער זכר לגאולה ולחירות מוז אויך זיין אין אן אופן אז מען זאל האבן ווי די גאולה איז פאר דעם מקבל איד. Since they represent מקבל, תורה שבעל פה, and they're the Chachamim, so they said we also have to have something which will talk about the way it's for the מקבל. און דעריבער קומט עס: number one, is שתיית יין, which has a ta'am. That's why they made it in wine. Wine has a taste, and that taste represents that already the person has a feeling in it, comes from us. און אין א מספר פון ד' דווקא, four. Because as we said before, the four is represents the מקבל. And this is for through the מקבל. So be'emet if we look now, everything already fits. The kashya of the of the Mordechai: why is there only three matzah, not four four four matzah like four wine? So now we understand the whole ביאור. Because matzah represents מלמעלה, so that's why it's the matzah, because matzah has no taste, matzah is a גילוי not מצד למטה. And this is wine. And this is מצד the three לשונות של גאולה, it's not the fourth one. And this is three and this is four, because three is משפיע, four is מקבל. Three אבות and four אמהות. And this is the way it's גילוי מלמעלה is the משפיע, גילוי מלמטה is the מקבל, and that's why מתן תורה. The question was that we should have four matzot like wine or or switched around? He didn't specify. Could be or just not switched around, not say three wines. Maybe not have wine at all! You want this four cups of wine, have four matzot and you'll yotzei the four לשונות של גאולה, and that's a de'oraita. The ביאור now in the טעם פון ג' matzot, the ביאור we gave why we have three מצות, גיט אויך אן הסברה אין a דבר תמוה, תמוה וואס מען געפינט נוגע צו מצה. This answers a question which is found נוגע צו מצה: The din is אז בלע מצה יצא. The din is that if you

swallowed the matzah, you're yotzei. Since s'is נישטא קיין חיוב to מרגיש זיין טעם מצה, there's no obligation to taste feel the taste of matzah, און איינמאל s'is געווען אכילת מצה אפילו דרך בליעה, even if you ate it through swallowing, you took the matzah you didn't chew it, you didn't feel the taste, is men יוצא ידי חובתו, יוצא. מה שאין כן במרור איז מען נישט יוצא עד שירגיש טעם מרירות בפיו. Maror you have to taste the taste, matzah not. So that's one hand, fine. Aber לאידך איז דער דין, on the other hand is the דין, אז מען איז נישט יוצא במצה מבושלת. You can't cook the matzah, you're not yotzei cooked matzah. אדער אפילו מיט מצה וואס האט זיך געווייקט אין מי פירות, or matzah that wasn't cooked but it was soaked in juice. אף על פי שאין צריך שיהא טעם מצה בפיו, it says like this, even though you don't have to taste the matzah, so lichora you would say, why is matzah that has or is cooked is no good? Because it changes the taste. Matzah that was soaked in juice is no good, you would think, because it changes the taste. But the question: who cares? Make if you have to feel the taste of matzah and this takes away the taste of matzah, but you don't have to feel the taste of matzah anyway!

והראיה, if you swallowed the matzah, you're yotzei! מכל מקום, המצה עצמה צריך שיהא בה טעם מצה. You don't have to feel the taste, but the matzah has to have a taste of matzah. ולא שיופסד טעמה על ידי טעם אחר, and you should change the taste for something else. איז נישט מובן, mefarshim פרעגן. It becomes something else. No, it is still matzah, with a different taste. Why is it different? It has a different taste. But I don't I don't care if I don't taste the matzah, the dinim don't care. So he says, איז נישט מובן, mefarshim פרעגן, the mefarshim ask a kashya: אם כל אז ביי אכילת מצה פאדערט זיך נישט אז דער אדם זאל מרגיש זיין דעם טעם מצה, since we don't need to taste the מצה, פארוואס דארף די מצה עצמה יא האבן טעם מצה? Why does the matzah have to have a taste? The taste, obviously, is not noge'a here! Aber פנימיות'דיק דער ענטפער איז, the פנימיות'דיקע reason is: דאס וואס ביי מצות אכילת מצה מוז נישט זיין טעם מצה, this that we don't have to taste the taste of מצה, איז נאר מצד דעם גברא. The person doesn't have to feel a taste, ווייל ביי די אידן איז גאולת מצרים וואס איז געקומען מלמעלה, אן ענין וואס זיי האבן נישט דעם טעם. Because we said before, why do we eat matzah? Because it represents the part of the geulah which came מלמעלה. The fact that that came מלמעלה, we don't have a taste in it. So we don't feel a taste. So the din is by matzah, you don't have to have a taste, the person doesn't feel a taste. און דעריבער איז בלויז מוכרח אכילת מצה, basically you have to eat מצה באופן אז עס זאל ווערן דם ובשר כבשרו, the matzah should become part of you, אז די גאולה זאל מען ס'זאל ווערן מען זאל זיך פאראייניקן, that we be'etzem who came out of Mitzrayim become one with the concept of Yetziat Mitzrayim. That's what eating means. So

that's all it has to be, it has to come into my mouth, into my stomach, and become part of me. אבער לאו דווקא אז חיך אוכל יטעם, you don't have to have that my gums should feel the taste. לאו דווקא אז ער זאל פילן א טעם הנאה פון טעם מצה. You don't have to feel the taste and enjoy the matzah. Why? Because since this came ממעלה, represents the geulah the way it is without the ta'am with us, so you don't have to feel the taste. That's aber aber that's aber מצד the person. Aber מצד החפצא, looking at the matzah itself, ציווי השם מאכט די מציאות פון די מצות מצה מצד דעם אייבערשטן, the way the Aibershter said to make the מצה מצד the matzah itself, אי אין דער גאולה געגעבן געווארן דער כח, ס'איז באשטעלט געווארן אז עס זאל נגלה ווערן, אויך מצד זייער מציאות, מ'זאל מ'זאל עס מצייר זיין. But the Aibershter, באמת it was hidden in the geulah the way it came ממעלה, was hidden all the way to the end, the koach. So b'koach it had, even in it b'koach, the fact that a Yid would eventually enjoy it and reach that level. Yeah, no, now is derabbanan, originally de'oraita. Not going into the mar'ei mekomot, this is not explaining. Yeah, he says it. De'oraita, nowadays because we have no korban Pesach, it's derabbanan, but de'oraita, we've lived de'oraita. No, no, it's fine, because that's always was de'oraita, so. און דעריבער מוז די חפצא מצה עצמה האבן א טעם מצה. The matzah

itself has to have a taste, whatever is matzah's taste. ווייל די גאולה עצמה האט געגעבן האט זי האט געגעבן דעם כח אויפ'ן טעם, האט זי דאס געדארפט פריער האבן. The word האבן is in in in quotations. The matzah has to contain the concept of taam because at the time when the geulah came ממעלה, it contained what's going to happen later is the taam. לפועל איז דאס צוגעקומען ביי יידן ביי מתן תורה. L'poel the Yidden didn't have any taste to it then till Matan Torah. So l'poel we don't have, the person doesn't have to, but the matzah itself, b'koach, has to have a taste. Has to whatever taste matzah be, but there has to be a גדר of a taste because in the geulah the way it came ממעלה, איז שוין געלעגן, in that was included what will happen later. אפילו כן, קען מען יוצא זיין אכילת מצה נאר מיט לחם עוני און נישט מיט מצה עשירה. On the other hand, to eat מצה עשירה, which is with juice, which has a taste, that not. דאס הייסט אז דער טעם וואס איז פארבונדן און מוז זיין אין דער מצה, the taste that's supposed to be in the matzah, is דווקא טעם מצה, has to be a taste of matzah, not the taste of juice. אבער נישט קיין געשמאק וואס אייניקעס קומט מצד עפעס וואס איז נישט מצה, not a taste that will come from something else, not מצה, ווי דער טעם פון מצה עשירה like מצה עשירה has. און דאס שפיגלט זיך אפ אין

עבודת האדם, מיינט עס, what does it mean if you're as this is as a reflection in עבודה, טעם מצה is דער געשמאק אין קבלת עול. Matzah, we said, is not a taste, matzah is kabbalat ol. But you could have a geshmak in kabbalat ol. Could have a geshmak in something you don't understand, but that gufa you have a געשמאק, נישט מצד דעת. See, a geshmak in kabbalat ol is not דעת, נאר לחם עוני בדעת, you're poor, you don't have daat. דאס איז נישט א געשמאק וואס קומט פון שכל אדער פון מידות, not because your mind understands and you enjoy it, because you have מידות, וואס זיי ברענגען טעם און הנאה, they make you enjoy it. נאר זיין קבלת עול איז ביי אים מיט א מיט א געשמאק, the kabbalat ol has the geshmak. You enjoy doing what the Eibershter wants, not because you feel it, not because you understand it, but doing the אייבערשטנ'ס רצון, קבלת עול is geshmak. It's not a enjoy, no, it has no reason to us. That's the pshat it has no taste, so he says it has, we're not celebrating something that we enjoyed because we understood it, because we weren't ready for it. No, that's not, what he's saying is that it's not, it's never really affected you. This was like Yeah, but we want that the concept of גאולה should become part of you. That's it. It's there. It's there. Has to be And what is part of you? The, at the טעם מצה, טעם מצה. Which טעם מצה is not really טעם. So that has to become part of you, because it includes what's part of you. Potential, it includes b'koach. Yeah, yeah, yeah, yeah, absolutely, sorry, because that itself is included in the in the first stage. In the first stage ליגט אין דעם, yeah, you're right. ער גיט אפ א thank you פאר דער leader פונעם campaign, האט ער געליינט און געזאגט אזוי ווי צו לערנען, ווייל ער ברענגט אריין די גאווערנאר, די גאווערנאר קענט ער. זיי לערנען דאס אויס. So, if he he give another excuse נישט צו גיין, די גאווערנאר קענט ער. Yeah. Does that mean ראש, תוכו, וסופו נתלבש בתוכו? And it just means that it becomes more real to you, in other words, the idea of seichel becomes... Oh, you, because you understand it. Well, you understand it. It's... No. So the mashpia understood it. The mashpia, yeah, the mashpia has to be... No, what do you mean the mashpia? In a mashpia... Well, he says there's a mashpia, mekabel. The seichel is the mashpia, and the person who understands it is the mekabel. What does it do when it's... Too abstract. It's too high. When it's when it's there בעצם, I don't have it. And what's the what's the ראש, תוכו, וסופו? Are you talking simply in getting to talk, and now I'm in the middle of it? It has to be... Every concept has... Every concept, just the concept has... Like later on it says ג' מוחין ד... ניין, די מעריב... קוק, די שיעור בהלכה איז 8:00, ס'איז א פארברענגען, דא איז סעודת הודאה, וואס מאכט דאס? סעודת הודאה. יא, ממילא, so after Maariv we go home and then we'll come back. Oh, yeah. I'll go back after 8:00. Could be Chabad, no? Could be חכמה, בינה, ודעת in a sense, you know? Yeah, yeah. Like it says in the הערה, ג' מוחין ד... דאבא, where it's בגדר מוחין, and then מוחין דאימא, you break it up into the מדות. Yeah, and it connects with the מוחין. What אבא ואימא is... משפיע ומקבל. Right. That was last week Thursday. Did you bring a 12 foot ladder? The 12 foot ladder is in the car. A 12 foot ladder is 18 feet?

Excuse me, 40, 40 challot he baked: 30 of matzah and 10 of chametz. Yeah, so okay, and he brought that... And the b'diavad... When did he bring those challot? He baked... The first one was for the yahrzeit of the... Wait, the Baal Shem Tov, ח״י אלול, he brought then challot? So there was really 40. Like, the 40 is chasidish b'diavad, l'chatchila he had no, four: three matzah and one chametz. I think naturally after Maariv he brought... Yeah, it came after Maariv, yeah.