we're holding here the middle of סימן נ\"ד, in the middle here. Mentioned here נ\"ד, נ\"ד. Next, what? What's this? תנא. תנא. Gemara quoted something the name of Rabbi Yosef Ish Hutzal. But the Gemara says, תנא we learned: who Yosef Ish Hutzal? Who Yosef HaBavli? Yosef Ish Hutzal is the same person as Yosef HaBavli. Who Isi ben Gur Aryeh? He's the same person as Isi ben Gur Aryeh. Who Isi ben Yehuda? That's Isi ben Yehuda. Who Isi ben Gamliel? Who Isi ben Mehallel? ומה שמו? His real name is Isi ben Akavya שמו. Then it says: who Rabbi Yitzchak ben Tavla? Who Rabbi Yitzchak ben Chakla? Who Rabbi Yitzchak ben Elai? Who Rabbi Yitzchak ben Acha d'Shemata? Who Rabbi Yitzchak ben Pinchas d'Agadata? So, you'd have to change his name because he was running from the government. Huh? As he was running from the government, he had to change his name. There you go. And סימנך, he quotes a סימן to remember that Rabbi Yitzchak ben Acha is שמעתא, שמעתא, when there is a halacha said. And Yitzchak ben Pinchas d'Agadata, how do you know? Because it says, שמעו נא אחי ורעי. So, the word שמעו is from the word שמעתא. Yeah? And אחי sounds like אחא. So, so שמעו, what's the לשון here? Yitzchak bar Acha is of the שמעו, is of the שמעתא, it's like a רמז: שמעו נא אחי, אחא is the שמעתא, anyways. זאגט די גמרא weiter: ואמר רבה בר בר חנה אמר רבי יוחנן משום רבי יהודה ברבי אלעאי,

Rabba bar bar Chana said in the name of Rabbi Yochanan in the name of Rabbi Yehuda brei d'Rabbi Elai: אכול בצל, eat onions, that means eat vegetables which are cheap, ושב בצל, and sit in the shade. In other words, then you'll if you if you save money by eating cheap food, you'll be able to have your house. Same word used two different That's exact, yeah. You'll be able to sit in the shade of your house. But if you're going to ולא תאכל, don't eat אווזים ותרנגולים, don't eat chickens and geese, דיהא לבך רודף עליך, then your heart will run after you. In other words, you won't have any money, you'll have to sell your house, you won't have where to live. So, eat onions, it means eat vegetables, and you'll have a house to live. Then he gives an etzah: פחות ממאכלך ומשתך That's Huh? That's advice. Yeah. Cooked onions. It says take take off money from your food and your drink, והוסיף על דירתך, and add to your דירה. In other words, it's more important to spend on a place to live than on your food. כי אתא עולא, and when Ulla came, אמר, he said, מתלי מתלא במערבא, in מערבא, in Eretz Yisrael, those that give משלים said like this: דאכל, and it's a play on words again, דאכל אליא, טשי בעליתא. The

one that eats אליא, אליא is the fat, the geshmacke, the tastiest fat of the animal which is very expensive, it's by the tail, yeah. It's very expensive. If you can eat אליא, you're going to have to hide in the עליה. עליה means is is a second floor. The attic. Attic. If you're going to eat this type of food, you're going to owe a lot of people money, you're going to have to hide. So, it's just play on words: if you're going to eat אליא, you're going to hide in the עליה. דאכל קקולי, קקולי is vegetable, eat קקולי, אקיקלי דמתא ישכוב, you can be able to sit in the garbage place of the out of the street, which means in the open place. It's again a play on words: vegetable is called קקולי, and the garbage is called קיקלי. So, he's saying if you're going to eat קקולי, you're going to be able to lay and sleep outside in a open place. You're not going to be afraid nobody is going to chase you because you won't owe anybody money because you didn't spend so much money on food. Even outside, because you pay your debts. Huh? You could even sleep on They say, yeah, it doesn't mean you won't have a house, but again, you could you could you could rest even in a public place because you won't be afraid that someone might see you and come to you and nudge you, because you have you don't owe anybody money. Yeah. Another little piece: It says like this. Huh? Buen consejo, I say, too. What does that mean? Good advice. Word for word.

Yeah. אף על פי שאין חרוסת מצוה, it says by the Seder you have to bring charoset even though there is no mitzvah bringing charoset. פרעגט די Gemara: ואי לאו מצוה היא, משום מאי מייתי לה? If there's no mitzvah, what's the purpose of bringing, why do you bring it? אמר רב אמי, אמר רב אסי: משום קפא. Because in the the the the חזרת you're going to eat, the lettuce you're going to eat, the the מרור you're going to eat has a certain poison in it, and the חרוסת destroys the poison. אמר der Alter Rebbe like this: קפא דחסא חמא. If you get this poisoning or whatever from the חסא, so what should you do after the חזרת? You eat חמא. What's חמא? It's רעטעך, radishes. קפא דחמא, what happens if you get poisoning from the radishes? כרתי, you should eat כרתי. קפא דכרתי, if you eat כרתי and you get poisoning from that, חמימי, drink hot water. Then he says, קפא דכולהו, to get rid of the poisoning of anything, is חמימי, hot water. That's, you drink hot water, that's, מים חמים, it's a רפואה. ואי לא, נמי, עד דהכא, עד דהכא והכא. But what happens till it goes away? There's a לחש, there's something you say and that will help you for these poisonings. נימא, you should say הכא like this: קפא קפא, poison, the poison, דכירינא לך, I remember you, ולשבע בנתך, and seven daughters, ולתמני כלתך, and your eight daughters-in-law. It's a לחש, I don't know what these mean, has a crazy meaning, and this is what it is. Okay. Whole book of it. Yeah, we learned before all these לחשים for for for שדים, for this. Whatever it is. זאגט די Gemara ווייטער: ר' אלעזר ברבי צדוק אומר מצוה. Rabbi' Elazar bar Rabbi Tzadok says it is a mitzvah to eat. This, before it goes went according to the opinion charoses is not a mitzvah, this opinion says it is a mitzvah. פרעגט די Gemara, the Gemara asks: מאי מצוה? What what is the mitzvah? ר' לוי אומר, ר'

Levi says: זכר לתפוח. It's a zecher to an apple, that they put apples in, and בכלל the Yidden are compared to apples, but besides that, it says in the pasuk: תחת התפוח עוררתיך, under the apple tree I woke you up. דאס מיינט, the Yidden, when the women were pregnant and they didn't want to give birth in the city so the infants, they used to go to the to the forest under the apple tree, so it reminds us of that nes that happened, so therefore it's a mitzvah to eat charoses. Would wouldn't they bury them? They were in the ground or something, and they popped out like six at a time or something? רבו כצמח השדה, yeah. ר' יוחנן אומר, ר' Yochanan says a different reason: זכר לטיט. When you make the charoses, it looks like mud, it looks like like cement, so it reminds you of the cement that they used when the יידן were slaves. אמר אביי, אביי said like this: Since there are these two reasons, one is to remember of the apple, one is to remember the טיט, הלכך צריך לקהויה וצריך לסמוכה. You're supposed to add some sharp to it sharpness to it. And the the apples, when you apples have a certain sharpness, certain sourness, and you have to make it gedikht, gedikht, how do you say, thick? Gedikht. Yiddish, gedikht. לקהויה, ah? Never heard of it? Thick doesn't really... And he explains why: לקהויה זכר לתפוח. Why should you have to add something sharp to it like you put an apple in that makes it sharp? Because it's supposed to remind you of the apples from there. וצריך לסמוכה, it's supposed to be thick, the texture is supposed to be זכר לטיט, that's supposed to remind you of the cement. Zogt di Gemara: תניא כוותיה דר' יוחנן. We learned in a ברייתא like what ר' Yochanan said. ר' Yochanan said that תבלין זכר לתבן. You have to put in תבלין, תבלין is a certain kind of spices, it reminds you of the תבן. תבלין and תבן have the same letters, the straw, when Pharaoh said, 'We're not even going to give you any more straw, you have to find your own straw and make the same amount.' וחרוסת זכר לטיט. And charoses, it

says in the ברייתא, to remind you of the טיט, of the cement that the יידן worked with. אמר, huh? Ginger and cinnamon, that's what it says. That's, maynst, we stopped using it. The Rebbe writes It's like in sticks, cinnamons, sometimes. Like sticks, looks like... That's because of חשש חמץ. But there's a remez that you use all these things, they used to put in apples, pears, ginger, Pears? Yeah. So the Rebbe says there's a pasuk by the Mishkan, by by the making of the stones, חרשת, it says: חרשת אבן וחרשת עץ. Now, חרשת, since it's a שין, it could be a סין, so אבן and עץ, so the Rebbe says אבן and עץ is: apple, בארן, ניס, אינגבער, and צימערינג. What's אינגבער? אינגבער is ginger, and צימערינג is cinnamon. In ginger and in root? Yeah, I guess so. But there's the words אבן and עץ. But we don't use it, so we don't use it. But then the Rebbe writes that nowadays we stopped using it because of חשש חמץ. What about pears? Ah, wait, we stop we don't use pears either, I don't know. Why? Peel it? An apple is the same thing. Yeah. But that's what they used to use them, of these five things: apple, בארן, apple, pears, ניס, אינגבער, and צימערינג. אמר ר' אלעזר בר' צדוק, ר' אלעזר בר' צדוק says: כך היו אומרים תגרי ירושלים. חרך שבירושלים. This is what the storekeepers of Jerusalem used to say when it came to they used to sell the stuff and they used to make like announcements בואו וקחו לכם תבלין למצוה. Go get your spices for the mitzvah. Why? Because they followed the opinion that to have charoset is a mitzvah, so they used to announce have תבלין for the mitzvah. He asked of the Mishnah, מזגו לו כוס שני this after they poured in the second cup of wine, this is by the Seder, כאן הבן שואל. Oh, so it did both. It was an antidote and a and a and a mitzvah. Yeah, for the for the for the lettuce. Poison? Yeah, for the קפא. קפא, yeah. And juice. Yeah. And it's full of poison anyway, today, it's what I'm learning. I don't know what kind of poison they had. They only use a little bit, you know. Little tiny drop. They poured a second cup, and then כאן הבן שואל אביו here the the son would ask his father questions. ואם אין דעת בבן, if the son doesn't have enough understanding to ask himself, אביו מלמדו, his father will teach him what to ask. And what's the questions that he ask? מה נשתנה הלילה הזה מכל הלילות? Why is this night different than all the other nights? שבכל הלילות all the other nights, אנו אוכלין חמץ ומצה, we eat חמץ and מצה, הלילה הזה כולו מצה, tonight is only מצה. שבכל הלילות אנו אוכלין שאר ירקות, all the other nights we eat all kinds of vegetables, הלילה הזה מרור, this night we need we eat special מרור. Why does it say and מצה? We don't usually eat מצה, we just eat חמץ. You can eat חמץ and מצה. It said and. Yeah, we eat both. All year round, okay. You can, but we don't usually. It's a veltishe shaila. The Rambam, his girsa in Gemara is our Seder. Yeah. The Rif, his girsa is our Seder. It's printed in the Gemara this Seder, but most of the many ראשונים are not girsa. Because the Rambam had a different girsa. He didn't change. In his girsa of the Mishnayot, it was the other way. שבכל הלילות אנו אוכלין בשר צלי this is something we don't say, but they used to say it in the Beit Hamikdash time, every night we eat בשר roast it שלוק ומבושל, cooked שלוק means what? Like cooked, cooked heavy. והלילה הזה כולו צלי. Tonight we eat, uh? Tonight we eat roasted. שבכל הלילות אין אנו מטבילין אפילו פעם אחת, every night we don't even dip once, הלילה הזה שתי פעמים, tonight we do it twice. So here we have four kashyot. There's five. We only have four here. But the one we say now, another one, the fourth one here is different than what we had. We say מסובין. Right. We say every night we we eat sitting or leaning, and tonight that this the Mishnah doesn't say that. Instead of that what's because time of the Beit Hamikdash, you only had צלי. After the Beit Hamikdash was destroyed, we don't have a korban Pesach anymore, so you don't ask the question of צלי, so we ask the question of מסובין. Actually the Rambam, I think he brings all five. Five kashyot? Four kashyot. The tate asked if they find finf kashyot. Doesn't sound right. So, who made up the fourth one? Who made up the leaning one? The Tannaim. Yeah? It's in the Gemara? Yeah. לפי דעתו של בן, אביו מלמדו. And according to how much a son could understand, that's what the father teaches him how to ask. Then the Gemara says weiter, מתחיל בגנות ומסיים בשבח. When you say the Haggadah, you have to start with something negative, and you finish with praise. And the derasha, you darsh talk about the pesukim from the פסוק ארמי אובד אבי, which is in the begin- close to the beginning of פרשת כי תבא, עד שתגמור כל הפרשה כולה, till you finish the whole parashah, and that's exactly what we do in the Haggadah. We go through all these pesukim and we darash, this means מלמד this, this teaches this, okay. מתחיל בגנות ומסיים בשבח, the Gemara says you start with negative and you finish with good. מאי גנות? What's the negative part of that you start with? It's a machloket. רב אמר: מתחלה עובדי עבודה זרה היו אבותינו. You start from talking about that our forefathers, meaning going back before Avraham, Terach, worshipped avodah zarah. שמואל אמר: עבדים היינו לפרעה. That's you have to start with the negative, meaning that we were avadim, we were slaves for Paro. אמר ליה רב נחמן לדרו עבדיה. רב נחמן said to he had a slave, a גויישע slave, his name was דרו. So he said to him like this, עבדא דמפיק ליה מריה לחירות, if a master gives frees his slave, ויהיב ליה כספא ודהבא, and not only that, he even gives him gold and silver, מאי בעי למימר ליה? What should this slave say to his master? אמר ליה, he said, what? בעי למימר ליה שבח, he's supposed to thank him, praise him! אמר ליה, he said, פטרתן מלומר מה נשתנה! Now you freed us from Mah Nishtanah, because you already gave the answer of what happened, because that's what, exactly what happened to us! Because we were slaves, and then we were freed, not only we were freed, the Aibershter gave us gold and silver! So he פתח ואמר עבדים היינו, he started saying עבדים היינו as an answer. This Gemara is really not so clear. 'cause it said you have to ask, so how did he how did this guy prevent, this עבד prevent from asking? He said, פתח ואמר עבדים היינו. No, but he said to him, what, he asked him what would you do for an עבד. So he said you praise you praise the master. Where did he ask the question? There was no question asked. מה נשתנה הלילה הזה? The Rebbe had a pshat here. Rashi says, פתח ואמר לאחר שאלת הבן. This is the opposite. When he asked When he asked his עבד the question, that was the beginning of the answer! עבד asks or the בן asked מה נשתנה. So then, instead of answering him, he turns around to his slave and says, \"What would you do if your master would free you and give you gold and silver?\" \"Huh, you have to thank him.\" So he said, \"Oh, now you've finished it! Now we're we're we we we get it, so right?\" Okay. This is a different girsa. Doesn't say that, that you have exempted us from the question. I know that, but there are definitely different, I told you the whole peshat here. But this you get is the real, is right. Yeah. Some stuff are fudge, but the real, you know