These are names for In fact, you know, we'll talk come to this small point here. It's interesting that we have a lot of things four by the seder: four sons we're talking about, we have four kashiyot, four cups of wine. It says in Kabbalah that these four are כנגד the four worlds: אצילות, בריאה, יצירה, עשיה. And the chacham is כנגד אצילות. So imagine how high the chacham. The rasha is עשיה, and the other two is בריאה and יצירה. Now, it's interesting when you come to the four worlds, you find the same thing, that עשיה is written next to next to אצילות, or אצילות next to עשיה. Where is the hint of the four worlds? It says like this: \"כל הנקרא בשמי ולכבודי\", the פסוק, whoever is written and was called in My name, \"בראתיו, יצרתיו, אף עשיתיו\". \"בראתיו\" is בריאה, \"יצרתיו\" is יצירה, \"עשיתיו\" is עשיה. What's the אף, the word אף? \"I also made it.\" So it says in Chasidut אף is the hint of אצילות. So we see, where do we have the עולם of אצילות? Right next to עשיה. So here, too, you have the rasha right next to the chacham. When we talk about, when it says there's a מצוה לספר ביציאת מצרים, that even if we're all חכמים, we're all נבונים, we're all יודעים את התורה, there's a מצוה לספר ביציאת מצרים, and \"וכל המרבה\", the more you tell the better it is. So here, I want to point out that the three expressions is Chabad: one is חכמים is חכמה, נבונים is בינה, יודעים is דעת, so these three. So even though we know, there's still a מצוה לספר ביציאת מצרים. The question is why? The Haggadah says that even though you know everything, you still have to talk about יציאת מצרים, what's the reason? If you talk and know, why do you have to talk about Yetziat Mitzrayim over again? And the more you talk, the better it is. So Chasidut talks about this. The word לספר have two meanings: ספר means to tell, ספר means to shine. ספיר, an אבן ספיר is a shining stone. A sapphire, actually, that's where the word comes from. What it says here is, even if we know everything, the mitzvah is that Yetziat Mitzrayim should shine within us. מצוה עלינו לספר, to make Yetziat Mitzrayim shine, and the more it shines, the better it is. What actually saying is it's not enough to have it in the brain. You can have a chacham and a navon, a בינה and דעת, and in your mind you understand the greatest things, but it doesn't shine, it doesn't penetrate into the person. Like they say a story once somebody told the Frierdiker Rebbe about a person, you know this person, he learned a whole a gantze Shas. He learned the whole Shas. The Frierdiker Rebbe said, \"And what did the Shas, and did it learn? And what did the Shas teach him?\" It has to shine within the person. Otherwise, there's an expression, you know, that it says, one of the title of a great person is צנא מלא ספרא, a basket full of sefarim. So someone once said, \"He's a basket full of sefarim. What does he have to do with a basket? A basket is just a kli for the sefarim. Your head can be a kli for for for what you have learned, but it doesn't mean it shines within you.\" But you have to make it shine. And like I said before, יציאת מצרים, על פי חסידות, is feeling that we go out of the limitations of our body and of our yetzer hara. Doesn't mean physically go out, but certain limitations that we all have, and we all have it today. Everyone has his, \"You can't ask me these things, I can't do this, I can't do that.\" Everyone has his things, \"I can't do this thing because I'm so used to doing this, and you're telling me that from now on I have to It's hard. It's a limit.\" But these limits don't come from the נפש השכלית, from the intellect or the נשמה, they come from the נפש הבהמית. So what you have to do is go out of limits, go out of the Mitzrayim. Yetziat Mitzrayim comes from the word Mitzrayim, Mitzrayim means narrow. You can't be too narrow-minded, we could be doctors with that. The more educated you are, the more and higher the degree, the more narrow-minded you are. Stop this. You're narrow-minded, you have to do exactly the way you want, but if that's not so right, then you do have to go out. So Pesach is a zman mesugal to go out, and that's what it says here: you have to go out and keep whatever The mitzvah is to go to be לספר, to have it shine, Yetziat Mitzrayim to done. And that's what it says later on when they had this story of Rabbi Elazar ben Azaryah, they were all sitting, it says, in Bnei Brak. And what did they do? \"והיו מספרים ביציאת מצרים כל אותו הלילה.\" They made Yetziat Mitzrayim shine כל אותו הלילה, that night. The word לילה means galut. Galut is נמשל to, galut is night. That means like then, they were at a point when אלקות, Godliness was not revealed. So it's hard to reveal it and go out of your limits, but they sat and they were מספר ביציאת מצרים. You know how long? \"עד שבאו תלמידיהם\", till the talmidim came and they said, \"You know, Raboteinu, our teachers, the zman of קריאת שמע של שחרית came.\" They reached such a level, the level of קריאת שמע של שחרית. Shacharit means the morning. That they changed over the level of night into the level of morning, that they felt the קריאת שמע של שחרית, the level of the of the morning. Then it says that Rabbi Elazar ben Azarya said, \"I am like 70 years old.\" Why was he like 70? Because he wasn't 70. How old was he? He was only 18. looked old. You know also the story with Elazar ben Azarya, so young and they wanted to make him the nasi. And he went to discuss it with his wife, because pious and chashuv, so he discussed, made an etzah with his wife. And his wife told him, \"How could you accept the position? No one is going to have any derech eretz for you, because you look so young.\" And he thought she was right. But the next morning he woke up, he had 18 lines of white hair in his beard, made him look older and more distinguished, so people had derech eretz for him. So he said, \"I am like 70 years old.\" But why did he get a cheshbon of 70? Why didn't he say I'm like 80, I'm like 60? Why did he insist on 70? In certain Kabbalah it said that Elazar ben Azarya was a gilgul of Shmuel HaNavi. He was a reincarnation of Shmuel HaNavi. Shmuel HaNavi lived 52 years. But if you can you add up the 52 from before with the 18 now, he was like 70 years old. So he said, harei ani, that's why he, that's why he got הרי אני כבן שבעים שנה, like 70. Plus, even though he was very young, but the ruchniyut, he already purified all his seven middot. Each middah is made up of 10, so it's 70. So a person who's really 70 years old means that he should reach the level where he has already, he he, Elazar had his middot, so he already reached that level in regard to his middot. That's why he was able to be the nasi at that time. He only lived 52 years? Shmuel HaNavi, yes. Okay, let's go to this piece: ברוך שומר הבטחתו לישראל. We thank Hashem, we bless Hashem for keeping His promise to the Yidden. What's the promise? שהקדוש ברוך הוא חישב את הקץ, that Hashem counted the end, and He did it. He took us out of Mitzrayim as He promised. And here we have a famous question: What's so special about that? Everybody is supposed to keep his promise. Hashem, isn't He going to keep His promise? Put us in Mitzrayim, promised to take us out, and He kept it. So, he could easily say, \"Thank God. All right.\" It wouldn't really be a problem. Why do we say, \"Ah, ברוך שומר הבטחתו לישראל, thank Hashem for keeping הבטחתו, ברוך הוא, חישב את הקץ\"? One of the pashut peshat in the mefarshim say is that He, He said He would take us out after 400 years. He took us out after 210. So He deducted 190 years. He deducted the קץ! קץ is 190. So חישב את הקץ, we thank Hashem that He counted the קץ. He counted 190, and He, He deducted it and took us out. That's more simple peshat that's said by the mefarshim. But we're trying to throw in here al pi chasidut. Al pi chasidut, it says like this: Hashem has the greatest pleasure of the Yidden being in galut. As harder it is, but He has pleasure. Why? Because we're in galut, and we have so many hardships, and nevertheless we keep the mitzvot. Look at that pleasure Hashem has. When we're not in galut, and it's very easy to do mitzvot, we feel Hashem and we see everything and that's, that's vayl, it's not so hard to make tikunim. So what kind of effort do we put in? So we don't really, what you say, have אתכפיא. We don't bend ourselves, we don't break ourselves for Hashem. As a matter of fact, we do it for our own sake, we like to do it. But when we don't like to do it, and we still do it, that's when we we're doing it for the sake of Hashem, and Hashem likes it. So really, that Hashem enjoys the fact that the Yidden are in galut. Chasidut says, because of that, it would make sense Hashem shouldn't take us out. Cause He'd say, \"Let them stay a little longer, cause I know they're going to be good and do mitzvot, and that's what gives Me enjoyment.\" But nevertheless, Hashem said, \"No. I'll keep My promise.\" But He gets a special thank you for it, because otherwise, it's not for His, let's call it, Hashem's mesirut nefesh! Hashem goes against what He would really like, and He took the Yidden out of galut. That's why we have to thank Hashem with a special thanks, שחישב את הקץ וכו׳. Then we go a little further here. וירד מצרימה, אנוס על פי הדיבור. Yaakov when he went down to Mitzrayim was forced by the word of Hashem. Hashem forced him to go. So here again, a simple peshat, there's no problem. He was forced to go, he didn't want to really, whatever. But if we learn a little chasidut and we understand what it means to be a tzadik, and what Yaakov Avinu means, Yaakov was a merkavah to אלוקות, Yaakov was the chariot of Hashem. He didn't have his own will. So if he knew Hashem wanted it, didn't he want it? Wasn't it his will then? Why did it take the force? So why is it אנוס? Shouldn't be אנוס. And if it's forced, then it can't be על פי הדיבור, telling him by Hashem. Obviously, we're trying to say here that there was a combination of both. He was told by Hashem, and therefore he did it definitely with the greatest ratzon, he wanted to do it, and at the same time he felt forced. What does that mean? But it means it like this: When a Yid goes to galut, and this is actually what Yaakov did, he went to galut, there is a mission. The mission is that you have to bring Hashem into that area that you're brought to, place that's not holy, and the people are not holy, and you have to bring kedushah into that place. The only way it's possible for a person to bring kedushah into that place is if the person himself never feels comfortable being in that place. The moment you come there and you feel happy that you're there, and you enjoy the environment, and you feel comfortable in the place of galut, then you won't be able to be mashpia, you won't fulfill your mission. Then what will happen is the galut will be mashpia on you rather than you on the galut. As long as you feel that you don't belong there, \"It's not my place, I belong in a place of kedushah. I'm here just because I'm told to be here, and I want to do what Hashem wants, but as much as I want to do it, in my mind I have to remember that this is really not where I belong.\" Then you have the koach from the place that's holy and you're able to be mashpia here. And that's what happened here. If Avraham would not if Yaakov Avinu would not feel forced to come to Mitzrayim, he would feel, \"Oh mechaye, I'm coming to Mitzrayim,\" then would he would forget that his place is the right place, the place where he comes from, and he wouldn't be able to accomplish his mission. But if you remember that this is not your place and you're here only because you're forced, so as much as you want to do it because you're sent by Hashem, so you have the ratzon, but still, you always feel that that's where you belong, then you're able to accomplish. There's a mashal from the Baal Shem Tov, I don't know if not from chasidut, but a similar thing. A mashal, there was once a country, a king, people. The people, some of the, I guess, stargazers predicted that the wheat that's going to grow coming year, anybody who will eat from it will become a meshuga. Nu, so the people in the palace, or the king, the people in the palace, made sure to have enough grain to last for the next whole year. But other people, they were in the whole country, didn't do that. So next year came, yep, eats everyone became a meshuga. In the palace, everyone was normal because there they had the old grain. The king heard what was going on in the country, wanted to make sure, wanted to know what was going on, so he sent a whole group of people to find out. And he gave them along enough food to have. They went, anyway, it took them a little longer than they expected and their food ran out, they had to re-eat the food from the other place, and they also became meshugaim, and they stayed already. Then he sent a second group, and also the same thing happened. So he sent a third group, hoping it wouldn't happen, but just in case it would happen, so he gave them a little notebook, and he wrote down in a notebook that you should remember that in the king's palace, people are normal. \"And if you keep that in mind when you're over there, it will help you be normal, too.\" That's what happened. They came there, they constantly remembered that in the king's palace, people are normal, that's what you have to do also. When a neshamah comes... a neshamah comes down to this world, the neshamah has to always remember over there. Here everyone is a meshuga. What goes on in this world is not normal. That's not real with normality. Normality is Hashem, and Torah, and mitzvot. Here people all kind of crazy things, and with all gashmiyut, that's not normal. But you have to remember the king's palace is normal. And the same thing when a shaliach is sent on a shlichut someplace, or whatever, you have to remember when you go, people you know are not frum, and you have to mekarev them, but you constantly have to remember that that's not the right place. Over there, they're normal, this is a meshugah. You start thinking this is normal, then you become like them, too. And that's what Yaakov Avinu did: אנוס על פי הדיבור. He went there because Hashem told him, so he was happy to do the shlichut, but he still constantly remembered that he was anus and he was forced to do it. One more point, maybe: the order of the ten makot. Why was the first מכה דם? This is a famous sichah of the Rebbe. Why was the first makah the blood? The Rebbe explains that the difference between water and blood is that water, the nature of water is that it's cold, and blood is hot, koch. The worst thing is that when a person is cold. To get cold to Yiddishkeit is worse than going against Yiddishkeit. Because if you go against, as long as you're excited, there's a possibility you can even turn back. But when you're cold, that you couldn't care less, then you'll never turn back. It doesn't bother you. It stops bothering you, that's the worst. Remember, I told always tell a story of the Baal Shem Tov, that he once came to a city and, you know, the people, you know, misnagdim, and one guy picked up a rock and threw at him. People wanted to who knows what, the Baal Shem Tov said, \"Leave him. He is going to become a chasid.\" And that's what happened. Out of all the people, he became a chasid. Because at least it bothered him, he was so cooked up about it, so that he's involved. Or this person, I remember when he went to once to put on... it was Rabbi shochet went to a university and spoke, Friday night came to the university, there was one student that always followed him, didn't let anybody listen. asking questions. And in the morning, Sunday morning when they put on tefillin, he went around to everybody, \"Don't put on tefillin.\" Other ones, some did, some didn't, they couldn't care, but it bothered him so much. I remember when he came back, it was Rabbi Bomzer. Rabbi Bomzer came back to 770 then, and the Rebbe, so like he told, he said, he spoke out of his room, \"One guy?\" He told him, \"It's good.\" A few days later there was a call that a fellow called, he wants to come to 770. And this fellow became a student in 770, and then he himself is now a shaliach somewhere, doing a lot of other things. Why? Because it bothered him very much, he was warm. The worst thing is being cold. That's why the Gemara says in a story that if a person's saying Shemoneh Esreh and there's a snake around his foot, you're not allowed to stop. But if עקרב, a scorpion is there, you have to stop. And it says, \"Why? Because a scorpion is dangerous, and a snake's not?\" And the Gemara says, \"What's the difference? Why is a scorpion dangerous?\" Because the venom of a scorpion is cold, and the venom of a snake is hot. So hot, even though it's a snake, snake is the worst thing, נחש, it reminds us of נחש הקדמוני, that the snake made אדם וחוה eat from the עץ הדעת, but as long as it's hot, you can pull through with it. But when it gets cold, it's the worst. So when Hashem wanted to break Mitzrayim, break the kelipah, what was the first thing to break? Change the water into blood. Water is cold, and the idea was to change it into blood to bring a chayut, a heat. And even though it was in Mitzrayim, but at least it was the beginning that from then on things began, and then from then went all the way to מכת בכורות, and then Yetziat Mitzrayim. These are all things we talked about, but the main thing to remember is that when we sit by the seder, this is not just a kind of play or something that people do, and you know, it's an interesting thing, an interesting tradition. We have to relive Yetziat Mitzrayim, that's what it is, we have to relive yetziat Mitzrayim. We say in the Haggadah, if we wouldn't go out of Mitzrayim, we would still be slaves, so actually we are going out of Mitzrayim. So we have to relive it, and relive particularly in our time, what does that mean? We have to go out of our limits, and we all know ourselves what our limits are, what things, you know, hold us back from getting more, you know, everyone in his way. Some people in, I don't know, doesn't matter, just give you an example, if they feel they could be a little stronger, everything, I mean Shabbat or whatever, everyone in his own duties which should be better, and there is this yetzer hara that holds it, blocks it. Pesach night we have that koach for it to go out of Mitzrayim. When we go out of Mitzrayim, we all go out of Mitzrayim, the Eibershter will take us all out of this Mitzrayim which is the galut, and we hope that it will be immediately, bimenu, amen. All right, I want to remind everybody about selling the chametz. I'm here now, just in case anybody wants to sell the chametz. And I also want to mention like last time that I don't know what is done here in North Miami Beach concerning the type of mechirah that they do, because the Alter Rebbe, Lubavitch, and many other people do the same, they have a special way of selling the chametz to the גוי, הערב קבלן, they have, you know, the ערב ומעמד שלשתן, so a whole way of doing it, and not all people are makpid. So since we're very makpid, and I just wanted you to know that, so keep that in mind, so on and so on and so on. And, and the chametz will be ready to eat an hour after, about an hour, yeah, yeah. I mean, hour after Yom Tov? After Yom Tov. You've got to give a chance for the goy to get a chance to pay for it, and then get a chance to buy it back. Oh no, but real, yeah, about an hour, yeah, by an hour. If I'm, if I'm selling it through you, so I, yeah, yeah, I'm not the one who buys it back, we get together with each other, but the rabbanim themselves are the ones that buy it back. But by an hour it's always done. Oh good, okay, yeah. Anyway, so everything is always an hour back. Yeah. So you get home from shul, from shul, yeah, after we say havdalah. Yeah. Part three concerning the Haggadah. Though the first shiur of the three was הלכות פסח, and last week we had just the order of the Seder according to מנהג חב״ד. and today we're going to discuss some of the inyanim in the Haggadah. Now, the discussion today, the shiur will be certain explanations in the Haggadah the way it's explained in Chassidut and mainly in the sichot of the Rebbe. The truth is that on the Haggadah, you have many, many sefarim. It's probably one of the most popular things where people wrote sefarim on. There are three things: on the Megillah, Megillat Esther you have פירושים, upon פירושים, upon פירושים all kind of sefarim and on the Haggadah also, and on Pirkei Avot. These three, those are the most. So, the Haggadah has a lot. So, we're not going to go here into different remazim and you find very interesting peshatim and you find gematriot and peshatim and and what. But I'm going to try to explain more of the way it's explained in the certain points the way it's explained in the sichot of the Rebbe, in the sichah of the Rebbe. So, we're going to pick point by point, a few points, as much as we will manage to go through. The Haggadah actually starts with the words הא לחמא עניא. Not like other people think that the Haggadah starts with עבדים היינו. It could sound like it, because עבדים היינו is the place where you answer the question, the answer, this question was asked by the children. So, from the time you answer the question, that's where the Haggadah starts, but it's not so. When you look at the place where the word Kadesh is put, it's put before הא לחמא עניא. We have the simanim of the סדר קדש ורחץ, I mean, I mean I'm sorry, not Kadesh, I mean Maggid. Well, the word Maggid start, Maggid is the part where the Haggadah starts, but the word Maggid is written before הא לחמא עניא. So, obviously הא לחמא עניא is already the beginning of Maggid, which is the beginning of the Haggadah. Now, the question is, why is הא לחמא עניא the beginning of the Haggadah? The Haggadah, as we know, is when you tell the story of Mitzrayim, and you explain what happened in Mitzrayim and how they escaped from Mitzrayim, and so on. הא לחמא עניא, all we're doing is, we're explaining, this is the bread that they ate in Mitzrayim, and then you say, you're inviting everybody to come to eat. That's really what it is. כל דכפין ייתי ויכול. That's a public invitation, anybody who wants to, but whoever is hungry, come and eat, כל דצריך ייתי ויפסח, whoever wants should come and keep Pesach of us. And then we have a brachah, tefillah asking השם, השתא הכא, now we're here, next year we should be in Yerushalayim in Eretz Yisrael, this year we're slaves, next year we should be free. But why is this already the beginning of the Haggadah? Especially that this there is nothing here of Haggadah, nothing here of the סיפור יציאת מצרים. That's one question. Another question, what is the connection between the three parts here in הא לחמא עניא? We start by saying this is the poor man's bread, this is the bread that they ate, the poor man what they ate in Mitzrayim. Then we say whoever wants whoever is hungry should come and eat, and then we say, now we're here, next year we'll be in Eretz Yisrael. There are three points that are made and there just seems to be no connection between the three, and we know that since it was put together, and this is part of Torah, there must be a connection between the three. And not only must there be a connection between the three, but this must be the whole yesod, the whole foundation of the whole Haggadah, being that this is the beginning of the Haggadah. We know that the beginning always sets the tone, but this sets the tone of the whole Haggadah, which is the mitzvah of לספר ביציאת מצרים, the mitzvah to talk about יציאת מצרים. So, what is it in this הא לחמא עניא that tells us this? Now, concerning the question of what is the connection between the three things, there are different peshatim. One peshat that the commentators say the connect concerning the connection between the first part and the second. The first part is when we say this is the poor man's bread, and then we say whoever is hungry should come and eat. So, some say like this, based on on the Gemara, there's a Gemara that says that when you hire workers, and you are obligated to feed them, you have to make up beforehand what kind of food you'll give them, because otherwise whatever you'll give them won't be enough. Since the Yidden are considered בני מלכים, Yidden are so important they're like children of kings, they're princes. Now to serve a meal for a prince, you have to serve him the best, and if you don't plan to serve him the best, then he could claim that you don't, you didn't give him what you have to. But if you make up beforehand, he should know that I'll I will feed you, but I will only give you this and this and this, then you can't have any taanot. The same thing here, we are inviting people to the seder. כל דכפין ייתי ויכול, everyone wants to come and eat. What are they expecting to eat? The best, it's Yom Tov, you give your guests the best of it, the best food. And here they're going to come, you're going to give them matzah, not what would be eaten by a poor man. So you have to beforehand tell them, הא לחמא עניא די אכלו אבהתנא בארעא דמצרים, this is poor man's bread, that's all we have today, that's all we can serve, and then you can invite them and say, כל דכפין ייתי ויכול. So this answers the connection between the first point and the second point. It doesn't answer the connection between the second and the third. Plus, why is it important to mention that this is what they ate in Mitzrayim? Should have said הא לחמא עניא, this is poor man's bread, and that's it. So, then the the hakdamah, the introduction will be that, that's all we have, and then invite him to come. So, obviously there must be something more to this, to this connection between the first and the second. But what is the connection here between the three things? The Rebbe in the sichah explains like this. We know that Hashem also does all the mitzvot. Hashem also keeps the seder, and Hashem also says הא לחמא עניא. So the ruchniyus way to explain, the Rebbe says, הא לחמא עניא, in the way the Rebbe will explain, and that will answer the questions that we have. The truth is Hashem is also in galut. We know the Gemara says, גלו לאדום שכינה עמהם, when the Yidden went to galut to Edom the Shechinah was with them, גלו לבבל שכינה עמהם, the Shechinah is there. And there's a pasuk, it says בכל צרתם לו צר. When they have tzarot, in all their tzarot, in all these problems, לו, to Him, it said He has a problem, Hashem put Himself in the galut. Hashem is also in galut. Hashem wants to, He the one, wants also wants to go out out of galut. How does Hashem go out of galut? Hashem says like this, starts off by saying הא לחמא עניא, here you have poor man's bread, and we know the Gemara says אין עני אלא בדעת. The real poor man, the real poor, what what's real poverty is if a person is missing in his דעת. And that's really what the galut is all about. The true meaning of galut is not so much the hard labor that we do. Galut is a time when we don't really have the proper understanding in spiritual matters as we should. There is what we call a העלם והסתר, a cover-up on godliness. That means the understanding that we normally could have, and that what we that we had in the time of the בית המקדש, in the time of galut we don't have it. That's why it says galut is compared to a dream. It says היינו כחלמים. We say על נהרות בבל שם ישבנו גם בכינו בזכרנו את ציון, and it says היינו כחלמים, we were in Bavel in galut like in a dream. Why is it like in a dream? What's the idea of a dream? When a person is dreaming, his mind is working, but not properly. Things are mixed up. Things are not clear. The same thing in galut, our mind is working, but it's not clear. So that's the פשט הא לחמא עניא, this is lechem of an עני, אין עני אלא בדעת, there's we're missing we're poor in our דעת. Then the pasuk and the the we continue in the in the הא לחמא עניא, די אכלו אבהתנא בארעא דמצרים. There's a טייטש פירוש says אבהתנא means our father. The word avot, our fathers, also refers to our moach. Anybody who learned a little bit of Tanya knows that chochmah and binah are called the father and the mother, the parents, because chochmah and binah, it's two parts of the intellect, they are the ones that give birth to the middot. If you have a proper understanding, then you give birth to your emotions, you have the right emotions, the right feelings. That's why they're called parents. So here we say, הא לחמא עניא די אכלו אבהתנא, this is the poor man's bread, it means we are poor beruchniyut, and that means Hashem is in galut. If we don't understand the greatness of Hashem, that means He's in galut, He is not revealed. What's the idea of being in galut? Being in galut means that you're in jail. You can't do what you want. You are complete, you have your hands, your feet, you are not the baal habayit over yourself. You are not in control. There's someone that controls you, someone that covers you, blocks you, you are blocked, you can't go out whenever you want. So Hashem is in galut. How is He in galut? That He is hidden, He's covered up, we can't see Him. The fact that we don't understand with our minds Hashem, that means that He is in galut. So there is the ani, we are there is the level of the ani, and the reason is because אכלו אבהתנא. The avot were eaten up. אבהתנא means the avot, which refers to the brains, achlu, were eaten up. Eaten up means were taken away. בארעא דמצרים, in the land of Mitzrayim, and Mitzrayim doesn't only mean Egypt, Mitzrayim every galut is called Mitzrayim. So the mochin, our understanding of godliness is eaten up, and therefore we are poor in our mind. So one might think, \"Well in that case, what can we do? There's nothing we can do about it.\" So we continue and say, \"No, כל דכפין, כל דכפין ייתי ויכול.\" Whoever is hungry, who feels hungry, whoever feels that he is missing, when you're hungry it means that you're missing, someone who wants to feel השם, ייתי ויכול, could come and eat. You could have it. It's not something that's impossible. A Yid even in the time of galut is able to understand Hashem. And then we go on, כל דצריך ייתי ויפסח, whoever needs can do the Pesach, and and it's a a hint to the קרבן פסח, and the קרבן פסח, it says it's supposed to be eaten in a form of chashivut and tasty, that you can have not only the limited amount of understanding in Hashem, but you can have more, you could have like the קרבן פסח. And what will be the result? If a person really wants to understand Hashem, then the result will be that השתא הכא לשנה הבאה בארעא דישראל. Now we are here, but next year, and it doesn't mean actually next year, it means could be right away, but if we right away go to Eretz Yisrael, automatically next year we'll be there. What it means if we have this if we really want to understand Hashem, then we could go to Eretz Yisrael. We seem like we're here now, but we go to Eretz Yisrael. What does Eretz Yisrael mean? The word eretz, it says, comes from the word ratzon, the will, and the word Yisrael is an abbreviation of יש ששים רבוא אותיות לתורה, which means there are 600,000 letters to the Torah. So Yisrael represents the Torah, eretz is the ratzon, the will, that means the will to Torah. What we're saying is that if you really are hungry, you feel hungry and you want to be close to Hashem, then even though you seem now, nice, you don't have it, לשנה הבאה בארעא דישראל, in the future, soon, we could have the ratzon to be יש ששים רבוא אותיות לתורה, to be close to the Torah, to have the Torah, and we could have the proper understanding. And השתא עבדי, now we seem to be slaves. We are slaves to the gashmiyut of the world. That's what it seems like. We are not in control over ourselves. But לשנה הבאה בני חורין, we could be free. The Gemara says אין לך בן חורין אלא מי שעוסק בתורה. The real free person is someone who learns Torah. So you are able to If a person really wants, is able to. So, in short, according to this peshat, what is the Haggadah saying? We're talking talking here about the mitzvot and we're inviting people, but there's much more to it. This is the foundation of the whole Haggadah. The Haggadah is to tell about the Yetziat Mitzrayim, not only to tell about the Yetziat Mitzrayim then, but we have to to Because of the Haggadah, go ourselves out of Mitzrayim. We say בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים, every generation, and in Tanya, it adds every day, he's supposed to actually feel like he's going out of Mitzrayim. What is that we go out of How do we go out of Mitzrayim today? Mashiach will come, we'll go out of galut, but how do we go out What does Mitzrayim mean beruchniyut? Beruchniyut it means Mitzrayim represents a galut, a place where there is a limited amount of understanding that we have in Hashem, a closeness that we have to Hashem. Going out of Mitzrayim means we go out of the limits that cover up on Hashem that's within us. Every day we have to go out, and if every day we have to do it, imagine on Pesach, when it's actually the time of Yetziat Mitzrayim. So really that's what the Haggadah is all about. The Haggadah is to talk about Yetziat Mitzrayim in order for us to go out of our Mitzrayim. So, as a beginning to the whole Haggadah, right after Magid, this is not just an invitation. Because in truth, if this was just an invitation for people to come, you know where we should say it? In shul. Before we leave the shul, you announce. Or at least we should open all the doors and make a loud announcement for people in the street to hear. What do we do? We're sitting by the Seder already, the doors closed, and we say, כל דכפין ייתי ויכול, whoever is hungry, come and eat. Who hears you? כל דצריך ייתי ויפסח, whoever wants, let him come and make Pesach. Who who hears you? So obviously this is not just an invitation. To invite the guests, we do before. That we do anyway, we have them. But this is something else. This is something deeper. This is a foundation for the whole Haggadah. And what is the foundation? So, just in short, the foundation is we're trying to say like this: הא לחמא עניא, we have to remember we're poor and we have poor man's bread, poor like עני בדעת, we're poor in our mind, that's what the problem, that's what galut is about, because אבהתנא, our אבות, our brain, which is אבות, is eaten up and we're in the land of Mitzrayim, which is מֵצַר, מֵצַר means narrow, our ruchniyut is pretty narrow. We have to remember, but we shouldn't stay that way. We have to know that if we really want, כל דכפין, if you're really hungry, hungry means like there is a pasuk that says, לא רעב ללחם, shouldn't be hungry for bread, ולא צמא למים, not thirsty for water, כי אם לשמוע את דברי השם, to be hungry and thirsty to hear the words of Hashem. So that's what it says here: If you're hungry, ייתי ויכול, come and eat. You could eat in a way that you will quench your thirst and fill your your hunger ruchniyut. And more than that, you can have the Pesach. And what will be the result? The result will be that even though now we're here, השתא הכא, we will be בארעא דישראל, we will have the proper ארץ, which is a ratzon to Yisrael to the Torah. And now we are avadim, we're slaves to our gashmiyut, we're slaves to our yetzer hara, we're slaves to our bad middot. Exactly, if people live in So we don't mean that בארעא דישראל because in Eretz Yisrael they also say the same הא לחמא עניא, and they also say this year we are here and next year we'll be in Eretz Yisrael. What what's the peshat? They're in Eretz Yisrael right now. So b'gashemiyut, I don't understand, how could they say it? Because what what's really is because there's much more. Eretz Yisrael is a ruchniyusdike concept. It's the concept of ratzon, the Gemara says, למה נקרא שמה ארץ? Why is Eretz Yisrael called Eretz? לפי שרצתה לעשות רצון קונה. Now there are two pshatim: רצתה means it wanted to do the will of Hashem. Another one is that ran. Ratz is to run, to run, so you could run to do the will of Hashem. And then we won't be avadim anymore to our yetzer hara, but we will be bnei chorin, we will be free. Because when you learn Torah and you do mitzvot and you're connected with Hashem, you're free. Contrary to what most people think, most people think That the more you're mehader in mitzvot, the more you learn, the more restricted you are. Obviously, the more frum you are, the more restricted you are. You can't do this, you can't do that, you can't do, all kinds of restrictions. A person who's not so frum, he's free. Actually, in Yiddish, when you talk about a non-religious person, how do we refer to him? A frei'er, right? What's frei mean? Free. He's a free Jew. He's free. He can do what he wants. He doesn't have limits. But if you learn Torah, then you're not free. But the Gemara doesn't say that. The Gemara says, אין לך בן חורין אלא מי שעוסק בתורה. The real free person, one who learns Torah. I don't want to get into that subject, that's a subject for itself, but the pshat is when you think you're free because you do what you want, that's not free. And you're really enslaved to your desires. They tell a story: once someone walked by a mansion, and he saw outside of the mansion the owner of the mansion was standing and hitting his his slave. Obviously he didn't listen to him or something, and he was screaming at him, \"You're my slave! You're my slave! Why didn't you listen to me?\" Someone walked by, he screamed at him, he said, \"Slave? You're a bigger slave than him!\" He's, \"I'm the owner of the mansion. I can do what I want. Why am I a slave?\" And he said, \"You can't control your anger. You're a slave to your anger. You're a slave to your middot. You're a slave.\" A person who controls himself and doesn't do whatever his heart desires, he does what he knows is right, that person is not a slave. That person is free. But a person who can't control himself, so there's something else that controls him. What's a person in jail? He is not in control, someone else is in control. Same thing here: he's not in control of himself, his bad middot or his desires, his heart is in control of him. So the Gemara says, צדיקים, ליבם ברשותם, their heart is in their reshut. רשעים, הם ברשות ליבם, רשעים, they are in the reshut of their heart. So they're not in their own control. And this is what we say when we say הא לחמא עניא. And now let's go a little bit further. The next piece after הא לחמא עניא comes מה נשתנה. Okay, so let's look through מה נשתנה just for a second. The מה נשתנה has different different minhagim of how מה נשתנה is. In Lubavitch, the nusach, the nusach of the Alter Rebbe מה נשתנה is that the first question is about matbilin, is about the dipping. And the second question is about the matzah, the third one is about the maror, and the fourth one is about the leaning. Now the question is, why this is the order? Others have first is the matzah, then is the maror, then is the the dipping, why we dip, and then is the haseibah. But our nusach, which is the nusach of the Alter Rebbe, which is taken from the Rishonim, he didn't make it up, I mean from the diff- from the Rishonim, actually the Rambam it's like that, that's the nusach we have. Now the question is, what's the reason for this order? It doesn't fit not to the importance of the matters, and it doesn't fit to the order of the way that's done the child sees things done. Importance, matzah is the first thing. Matzah that we eat Pesach night, that's mid'Oraita, that's from the Torah. The mitzvah of maror that we have Pesach night, nowadays is only mid'Rabanan. And, so matzah should be first, maror mid'Rabanan, matbilin is only a minhag, dipping is only a minhag, that then, and then we do all in the form of leaning. So matzah should be first. And also in what the child sees, the first thing he sees is the leaning, because he already saw kiddush. מה נשתנה is right after kiddush, so he saw kiddush, so he saw them lean. He saw the matzah, but he didn't really see what you're going to do with it. He didn't really see what you're going to do with the maror. Okay, you tell him, but really the the haseibah should be the first. Why is matbilin the first? But the Rebbe says here, this is to show that the greatest impression that's made on children is the minhagim. מנהגי ישראל, Jewish customs, are so important that that is what leaves the impression on the child's mind. On one hand, it's not as important as other things. Mitzvot are important, and that's true, things mid'Oraita are important, but when it's only a custom, only a minhag, so big deal, that's not so important. But on the other hand, the minhagim, which is basically the lifestyle, the mitzvot are done at certain times, certain places, not every moment of our life do we have a a a mitzvah, but minhagim, which means a general Jewish behavior, which might not even be a mitzvah, just to use an example: the yarmulke. A yarmulke is not a mitzvah from mide'oraita, not a mitzvah mid'rabbanan. Truth is, nowadays, being that it became a Jewish garment, so some poskim say that now, mide'oraita you must wear a yarmulke, because there's a pasuk that says, בחוקותיהם לא תלכו, don't go in their chukim, you know, you're not allowed to follow the laws of the goyim, and that's a pasuk in the Torah. So anything that became that this is Yidden are different than goyim, automatically it falls into that category. But originally, the yarmulke is only a minhag, and nevertheless, that's something that we do all day, that's something that leaves the impression that this is a Jewish type of uniform. So things like that are in one way more important than the actual mitzvah. And in a child especially, this is what leaves, this is the impression the child gets. They'll get, when you do something, like that's one-time thing, and you do a mitzvah, for sure he remembers it, but it's not as much as the minhag. And that's why the first thing that we ask, that we make the child ask, is a question about the minhag to show that the minhagei Yisrael are the most important thing. And this is like a derech in chinuch of children. The whole seder really is based on children. The whole inyan of Pesach is והגדת לבנך, to tell your child. Which means that this is the the foundation of how to be mechanech children, how to train children, how to teach children, educate children. So this shows that the education has to come first from the minhagim, and then you can go on for other mitzvot. Let's go through our seder a piece here. After that, we finish with the מה נשתנה and the עבדים היינו, then we say כנגד ארבעה בנים דברה תורה. The Torah spoke of four children: אחד חכם, ואחד רשע, ואחד תם, ואחד שאינו יודע לשאול. Scholar, chacham; rasha, the wicked one; tam, the simple one; and the one who doesn't even know how to ask. The question is, what is the order of these four? The chacham is first, well, obvious. Second should be the tam. Third should be the שאינו יודע לשאול. And the last one should be the rasha. The rasha is the worst! Why is the rasha written right next to the chacham? There is a, not in the sichah, but there is a, written someplace, you know, it's maybe a rabbi or a Rav once came to America, and he saw what's going on here. And he said how he described the four sons of the Haggadah, and he said this will explain the seder of these four. He said what happened? This is not a real peshat, but it's just it's interesting. What happened originally was, the first the first people came to America, you know, the beginning of the 1900s, they were, you know, very frum people, and all the people who came, they're frum. And they learned Torah. The problem was that they didn't build any schools, they built shuln rather, shuln, hospitals. Every city had a Mount Sinai Hospital and shuln, but they didn't build no schools, so they lost the whole generation. So what happened was, they came, and they were the chacham. Their children, they didn't send to a yiddishe school, so what happened to their children? Their children went to public school, and they all turned away, they all became frei. And they looked at their parents, and they didn't want to do anything, didn't want to have anything to do with it, because they rebelled against. That's what happened. So the second generation is the rasha. The third generation, that's the son of the second one, Pesach once a year, they come to visit the grandfather for the seder. The grandfather's sitting by the table, he's the chacham. His son, who's sitting there, he's the rasha. His son is the tam. He sits by the table, he doesn't know what's going on. He asks, \"מה זאת? What is this?\" His father knows what's going on, he was raised in a frum family, but he doesn't want it. He just asks, \"מה העבודה הזאת לכם? What do you need this for?\" He doesn't want, he rebelled against it. But the third generation, he just says, \"מה זאת?\" He's the tam. The fourth generation, they don't even have a grand- grandfather to go to for the seder. The next generation, their grandfather's a rasha. So שאינו יודע לשאול, he doesn't ask, cuz he doesn't even have a seder to come to ask. So that's the order of these four: you have the chacham, and then comes the rasha, and the next one is just the tam, and then there's שאינו יודע לשאול. But that's not really the peshat, the simple peshat, why we put the chacham, the rasha right second. But according to that, that generation in America was like tinok shenishbah. They didn't have, didn't know, like the generation gap, they didn't know, there wasn't a problem It wasn't their fault, but it was the fault of the parents. The third generation is no one's fault. You can't blame the second generation for not educating them, cuz they themselves didn't have the education. But the second generation is the fault of the first, for sure, they came. According to this, the first should not be chacham, and the second should not be really a rasha. Right, right. But in behavior, the first one knows, scholar, the second one rebelled, it's true, might not be a rasha, but he rebelled, and the third one is the tam, \"מה זאת?\", and the fourth one is שאינו יודע לשאול. But one of the reasons it says why this seder is חכם, רשע, תם, שאינו יודע לשאול, the simple one is because it's like it took two extremes. First you have the extremes, chacham, the best. Then you have the other extreme, the worst, and then you have the middle ones. Then there's another peshat. The chacham was put, the rasha was put next to the chacham for the chacham to be mekarev him. It's the obligation of the chacham to see that the rasha is taught and told and brought back to yiddishkeit. And only the chacham could do it. You have to have the sechel. The tam and the שאינו יודע לשאול, they don't have the power of bringing back the rasha to yiddishkeit, but the chacham does. And they put the, the rasha next to the chacham, for the chacham to be mekarev him. Because in essence, every single Yid has within himself the neshama and has the ability of becoming good. The Gemara says, ישראל אף על פי שחטא ישראל הוא, a Yid even though he sinned, he's still a Yisrael. So every Yid has this within him. Only thing is he needs someone to pull him back, so the chacham is going to pull him. And that's why it says here: אחד חכם, ואחד רשע, ואחד תם, ואחד שאינו יודע לשאול. Tam, what's a tam? I didn't understand. Tam? Tam means he's simple. Where they are, oh, tam is waist? No, I, I said the Haggadah before. Tam, it says, מה זאת? Isn't that the question of the rasha? No, no. The rasha says, מה העבודה הזאת לכם? Meaning, what do you need this for? The tam just asks, מה זאת? What is this? He doesn't know. He just asks a general question. The last one doesn't even ask you. The last one doesn't even ask. And of course the Rebbe pointed out he doesn't even come to the Seder. You can ever actually explain one that there is a fifth son. But everyone has according to a different peshat. The Rebbe says there are five sons. The שאינו יודע לשאול, at least, at least there how the Rebbe explained it, we have four people by the Seder: chacham, the רשע, תם, שאינו יודע לשאול. And there's a fifth one that doesn't even come to a seder. And with him, about him, we have to worry. See by the שאינו יודע לשאול, at least it says in the הגדה, את פתח לו, you got to start him off even though he's not asking. But this next one, it's known that he's not even there to start him. So he said since he's not there, he didn't come to you, you have to go out to him. Which is basically the idea of the אחד חכם ואחד רשע, why the rasha is next to the chacham, that the chacham should be mashpia on the rasha. That's why it says, אחד חכם, ואחד רשע, ואחד תם, and so on. It should have said, should have started like this: כנגד ארבעה בנים דברה תורה: חכם, רשע, תם, שאינו יודע לשאול. Since the Torah spoke about four sons: the chacham, the rasha, the tam, the שאינו יודע לשאול. Why does it say one is a chacham, one is the rasha, one is the tam and שאינו יודע לשאול? Why does it mention the word echad every time? So chasidut says the peshat is because every single Yid has echad within him. ה׳ אחד. אחד חכם, the chacham has echad. אחד רשע, the rasha also has an echad. אחד תם, ואחד שאינו יודע לשאול. But the trouble is that by the rasha the echad is hidden. So the chacham was put next to the rasha so he should bring out that echad. They even say it's a joke, but it brings out, I don't think it's a monkey joke, it's, I think in the time of the Baal Shem Tov, if I remember correctly the story, that the Baal Shem Tov once saw a simple Jew by the seder. Simple, because you see, those Jews in this country, people that were very sincere, but they didn't know much. So they don't know, they know that when they daven they say ה׳ אחד, they put their eyes on their, their hand on their eyes, echad. So he saw he's saying, אחד חכם, then he went, אחד רשע, אחד תם, ואחד שאינו יודע לשאול. The Baal Shem Tov, I think that's the story, said, in truth he's right. The word echad here is the same word echad as we say ה׳ אחד. And even in the rasha, he also has an echad. And the chacham is the one, his obligation is to reveal it. There's another point made here. It's interesting that this is written in the form of question and answer. It says like this: חכם מה הוא אומר? What does the chacham say? So and so. רשע מה הוא אומר? What does the rasha say? So and so. Why does it have to start with the question? Why doesn't it say, חכם אומר, חכם says this, רשע אומר, why מה הוא אומר? But the Frierdiker Rebbe has an interesting peshat: חכם מה הוא, אומר. The chacham, what he is, that's what he says. When you talk to a person, you could understand who the person is from what the person speaks, from what the person says and how he speaks. That's why by each one it says, חכם מה הוא אומר, רשע מה הוא אומר, תם מה הוא אומר, whatever he is, he says. So you could see from their questions what they really are. And the chacham who sits next to the rasha and hears the question of the rasha, knows that it is his, realized it is a rasha, and it's his obligation to be mekarev the rasha. Let's go a little further here. Yeah? Could, could this also be considered that it would seem that naturally you don't have to worry about him, because he's not part of the four sons? [Non-speech audio]