Okay, really what we're going to do, that was the plan at least, uh that just to go through the order of the סדר, and uh go through the way the מנהגי חב״ד. And certain things are not even written as מנהגי חב״ד, but things that the רבי did and uh uh many of the חסידים follow what the רבי did. Even though sometimes things that the רבי did is only, like we say, רבישע ענינים, only for a רבי, but uh uh some חסידים you know want to follow and do what the רבי did, especially with uh it says a לשון, the רבי writes מנהגי מנהג בית הרב. The מנהג in the רבי's house is so and so. The רבי once said, בהתוועדות, whenever he wrote מנהג בית הרב, it means that's what everyone should do. Except specific places where he said clearly that it's only if you do it in the רבי's house, and I'll mention it on the way. So I think the first thing we will start, it's like the הגדה starts, and it starts with בדיקת חמץ. So even though it's not part of the סדר, but uh the רבי's הגדה start הגדה starts with בדיקת חמץ. So, בדיקת חמץ is a easy thing. Everyone knows what you're supposed to do with בדיקת חמץ. But the מנהג is, which is by most people like you use a feather, and you use a spoon, and you use a candle, and you use a bag. And the reason for this feather is in case you see חמץ you you uh sweep it into the into the bag. And you use a candle, our מנהג is to use a wax candle. And I think most of the בדיקת חמץ sets anyway come with wax candles. It's not all, but uh we should use a wax candle. And um it says we have to be בודק in the proper places. בדיקת חמץ comes after מעריב normally. And uh You had a good you could ask, it's anything. Okay, now, I was I was going to get to that. Okay, I'll get to it now. And when we do the בדיקת חמץ, before you do the בדיקה, you take 10 pieces of חמץ, and it says it should be hard חמץ, I don't understand what it means, it says hard חמץ in order so it shouldn't uh ברעקעלס אפ it shouldn't uh crumb. I think soft doesn't crumb and hard does crumb. I don't know, it says it Anyway, you should put it away. It doesn't say anywhere that you have to put it away and hide it, that uh you don't know where it is and later you have to find it. It doesn't say, the children do that and it's a good idea, and uh you have to keep חשבון of it exactly where you put it, that you have all 10, because if you don't find one, you're up the creek, because if you don't find it, you have to search the whole house all over again till you find it. So, you have to make sure you know where you find it and you put it in. It's על פי קבלה that you have to have 10 pieces. And after we finish the בדיקה, we First of all, we say the ברכה, and anybody who is going to help you, and going to go into a room, should stand there and answer אמן, and be מכוון to be יוצא. And then some people would like maybe go off in their rooms and they would be בודק חמץ in their rooms. And then you're not allowed to talk till you finish the בדיקה, unless it's ענינים of connected to the בדיקה. And you don't forget to be בודק every every place that you have, for instance, the car. If you're going to use your car on פסח, so it's not sold in the חמץ, you also have to do בדיקה, and you have to do בדיקה with a candle. So when you finish בדיקה in the house, you go to the car with your candle and you It's hard, the the wind blows it out, so you have matches there to make sure that the So, you're בודק חמץ in the car, also. And after בדיקה, then you put the 10 pieces and everything that you found together with the candle and the spoon into the bag, and the מנהג is that you have the the handle of the spoon sticking out of the bag and you tie the bag with rope, and that's the bag, you put it away someplace that no one should get it, little kids shouldn't find it, someplace special, and that's the חמץ that you're going to burn the next day. But before we do that, we say כל חמירא. כל חמירא, which is ביטול חמץ, מפקיר the חמץ. We actually say כל חמירא twice. We say כל חמירא at night when we're finished בדיקת חמץ. We also say כל חמירא the next morning when we are burning the חמץ. The difference between these two כל חמירא's, it's both of them are ביטול חמץ means we are מבטל, we nullify the חמץ in our mind that we decide that it's worthless and it's like הפקר and it doesn't belong to anybody. By doing that, we are מקיים the מצוה of destroying the חמץ. The difference is that at night we say the the the ביטול that we say the כל חמירא is only on חמץ that we don't know about. After we search the house, maybe there's someplace חמץ that we didn't find, that's called חמץ שאינו ידוע, so the the ביטול that we say is for that חמץ. But we are not מבטל at that moment we don't nullify the חמץ that we know where it is, the best the reason is because we still plan to eat it, how could you be מבטל it? So the next day when you're burning the חמץ, then you are מבטל all the חמץ, חמץ that you know about, חמץ that you don't know about, it's all מבטל. And this is מדרבנן that you have to do both, מדאורייתא, if you'd be only ביטול would be enough, you wouldn't have to destroy the חמץ, only searching and destroying the חמץ would be enough, and the רבנן said that you have to have both בדיקה and ביטול, and this is to what we do. We're בודק check and we're מבטל the חמץ, and we burn it and we're also מבטל the חמץ. This is בנוגע the בדיקת חמץ.

בנוגע ערב פסח, we all know that ערב פסח we're not allowed to eat חמץ after the certain hours, which exactly what time this year it is, anyone remember the time? It's on the sheet, I'll give a look. Yeah. אכילת חמץ, ביעור חמץ. אכילת חמץ here is it says till 10:52. Is this according to the אלטער רבי? Does this go according to the אלטער רבי? Because according to, I didn't figure them as the זמנים. It says here, סוף זמן אכילת חמץ is 10:52, ביעור חמץ by 12:07. Yes, well this must be according to the אלטער רבי also. So we are we can't eat חמץ after that time. For another hour we're allowed to have הנאה from חמץ, we could use חמץ if we have to for any benefit, and then when we we could have to burn חמץ then. After that, you can't eat חמץ. You can't eat מצה either on ערב פסח. So, you eat חמץ in the morning, and then later on during the day when you're hungry you eat other stuff. You could eat fish and פלייש and things like that, but you can't eat any, פשוט, חמץ and not even any מצה. Also the מנהג is that we don't eat anything that is in מרור and חרוסת you don't eat till after the second סדר. That means from ערב פסח on. So, חרוסת, which is made up of nuts and apples, we don't eat, and מרור, which is the חריין or the lettuce, that we don't eat. So anything of that we don't eat during the day. Huh? מצה we don't eat from פורים, the real מצה, 30 days before. It means the real מצה, which is פסח'דיקע מצה. חמץ'דיקע מצה, I know there are some that claim that they don't eat חמץ'דיקע מצה either, but there is no reason why not. The the מצה of the year the מצה that you buy in the store all year round is חמץ, it's real חמץ. They actually let it rise a little bit so it should give a bit of better taste. So if it's real חמץ, why shouldn't you be able to eat it? But the מצה that we that you even the מכונה מצה that we don't eat, but לפועל, since it's מצה and people eat it for פסח and it's יוצא the מצוה, so we don't eat מצה obviously the whole day and the whole 30 days.

Okay, now we get to the סדר. Some people have a מנהג that they make the prepare the קערה during the day or before they go to שול. מנהג חב״ד is not like that. מנהג חב״ד is that we make the קערה when you come home from שול. You come home from מעריב and you it says in שולחן ערוך we shouldn't waste time, children shouldn't fall asleep, and you have to start preparing the קערה. The מנהג is also that every person that's over בר מצוה has his own קערה. Some people have a מנהג that only the head of the household has his own קערה, but everyone else not. The מנהג חב״ד is that everybody who's over בר מצוה has his own קערה the same way. And on the קערה we have what we the way the קערה is made is you have a plate on the bottom, פשוט a plate, and on top of the plate you put three מצות, and on top of the three מצות there is a cover, and on top of the cover you put the different objects that you're supposed to put. And in between the מצות, there should also be a separation. Now, some people have these מצה טאשן as they call them, which לכתחילה have a separation in between that you're able to put, or some people have these silver or metal כלים that they have, okay? Just to tell you what the רבי used, the רבי did not use any of the official מצה טאשן, he did not use anyone that has any writing on it or any decorations on it, he used a plain a plain cloth, which some years what he did was he had a cloth that would fold over. So like this, it was a big one. He put the מצה on this, folded over, and this was the top, and in between the מצות he would put other cloths or napkins. Later he had a bigger a bigger cloth that he would fold it into four, and the מצ it was so big after it was folded that there were place in between that you're able to put it, but the idea is that you should separate between the מצות. And all this should be on a plate, even though the רבי writes, in the הגדה he wrote that in בית הרב, מנהג בית הרב is that we do not use a plate on the bottom. The רבי had his קערה on a טאס של כסף, which means on a on a silver tray. And the other people did not have anything under the מצה. So till the ספר המנהגים came out, which was in תשכ״ה, everyone assumed that our מנהג is not to use a קערה, that we don't use a plate. But the רבי then, when they gave out ספר המנהגים the רבי wrote that he thinks that the פשט is only if you sit by the רבי's table. But a person in his own house should have a קערה, should have a plate, and you even gave a reason why, because the plate adds to the ספירות. These things that we put is כנגד the עשר ספירות. You have the three מצות is כנגד חכמה בינה דעת, and the other six things is חסד גבורה תפארת נצח הוד יסוד, and the plate is מלכות. So if you don't have the plate, you're missing מלכות. So by the, in front of the רבי, I guess there was a different reason that כבוד, that's I don't know what the reason is not to do it, but לפועל, so we have a plate. So again, so we have a plate on the bottom, you push the regular normal big plate, on top of the plate you put the, the three מצות, and top of the three, and a separation in between, on top of the מצות there has to be a cover, and on top of the cover we put all the different things. Now, which things do we put? So it says here that you put like this. By the way, the רבי, when he would come to put, I saw, I happened to be once I would I would think so. I would think so because we don't add, anything, so it shouldn't be extra things, there is everything is מדויק. בכלל we know that whatever is done by the סדר is so מדויק, על פי נגלה, על פי חסידות, על פי קבלה, everything. So you mean the top is separate besides the cloth? And it's part of the cloth? I don't know, it doesn't say, but I I don't put it. A cloth, and on top of the cloth, I put all the different things. We have to make sure everything is dry. So sometimes I do that, really I try not to put a tissue under the חרוסת because it's wet, it's wet, so you try, but try not to, but sometimes you can, so if you don't put anything down, it's gonna get, the מצות will get wet. So that's a problem, so sometimes you put a tissue, a napkin, under the חרוסת just, so then I think שם כלי, it's just, you know, a napkin, but if you put something substantial like a כלי or something like that, that could be not. I don't know, I'm saying my own סברות, I don't know. I don't know, but that's aluminum foil already, it's more. I don't know, could be, it is. I once happened to be by the סדר by the רבי, when the רבי put, made the קערה like this, everyone went to make their own סדרים, and everyone rushed and would come back, try to come to the רבי's סדר and see which, wherever, whatever you could catch. I once went so fast that I was able to come before the רבי came in yet. So when I came in, the רבי would, in a few minutes the רבי came in, so I even saw him make the קערה. He made the קערה standing, and I heard that always you make the קערה, made the קערה while standing. Not only that, before he made the קערה, he, before he put anything down, he would look in the הגדה, and in the הגדה you have what the אלטער רבי writes before each thing to do, he would say it. Like here it says: יסדר על השולחן הקערה בג׳ מצות מונחים זה על זה, he would say these words, יסדר על השולחן הקערה בג׳ מ... and he would put down the three מצות. Then it says עליו לימין הזרוע, on top of it, on the right side you put the זרוע. He would say these words עליו לימין הזרוע, and he put down the זרוע. Then he would say כנגדו לשמאל הביצה, on the side, the left side is the ביצה, put down the egg, תחתיהם באמצע המרור, in middle the מרור, he would say everything the way it says here. So you put the זרוע on the right side, the the the egg on the left side, in middle you put down the מרור, then under the זרוע is the חרוסת, under the ביצה is the כרפס, and under the מרור is the חזרת. The way we make it is three, one, two, and three, a second time one, two, and three, two סגולים. It looks like a סגול. Also what we do is we put the whole כזית onto the קערה, unlike other people that put on the קערה only a זכר, למשל when they're supposed to put the let the מרור, they take a little piece of lettuce and put it down, that's the זכר of the מרור, and the same thing by the חזרת later. מנהג חב״ד is that we put a whole כזית on top of the קערה, and when we eat it, we eat it from the קערה, we eat the stuff from the קערה. And what do we put for מרור? So you could be יוצא מרור with lettuce, you can be יוצא your מרור with the with horseradish, actually there are five מינים that you could be יוצא מרור. But it says מנהג חב״ד is that we should use both, we should use lettuce and the חריין, and the horseradish. Now, it doesn't say clearly how much of each, because על פי דין, you could combine, half a כזית of one, half a כזית of the other, לפועל, doesn't say, it says we use both, doesn't say how much, it's looking What the רבי did, the רבי used a כזית of lettuce and a כזית of חריין, and actually his כזיתים were very, very big. He made a lot of, you know, lettuce there, and he folded it, and in order to should stand, because it's very hard when you have these bunches of lettuce and it's very hard to hold, especially when you put the חריין on it, it should hold, it shouldn't fall. But he would work on it, and the חריין, the horseradish, he would take from the plate that on the table, and he would take it in his hand, I saw myself, he took it in his hand and he squeezed out the liquid, 'cause it's יום טוב. He squeezed out the liquid on the floor. I saw, on the floor, 'cause if it's on the floor, it goes לאיבוד, it's allowed. So he would take it, squeeze out, and he made a pretty, pretty big ball. I mean, some say was the size of an egg. I don't think it was the size of an egg, I don't remember, it wasn't that big. But it was pretty big. Grated? Huh? Grated? Besides that, besides that, he put on top a piece that wasn't grated. It wasn't ground. And he said that this is something that he himself does. He says it doesn't He didn't see it by the פריערדיקער רבי. He says, \"I didn't see it by my father. It's my own חידוש that I want to do it.\" Now, to only use that, he said you wouldn't be יוצא. If a person would only bite into horseradish, you wouldn't be יוצא, because it has to be כדרך אכילתן. It has to be something that's the way you eat it. No one eats bites in horseradish. Who eats בכלל horseradish just like that? But if you do, you grind it, but if not ground... But a little bit he he would put on and he and he would eat it. But he put on the whole כזית of a כזית of the lettuce, a כזית of חריין of horseradish for מרור, and the same thing exactly for the חזרת. When he would put the egg down, I remember, I don't know, I remember that he would crack the egg so it should hold, because you know the egg rolls. Some people say that they remember he בדווקא didn't. So, makes me a שאלה. As far as I remember, I think he cracked it, and he put down the egg, so he put on the זרוע. Now, the זרוע, which we use, is not like many other people who use a wing of a chicken. We use the neck, and even that we take off most of the meat. All shouldn't look like the קרבן פסח. So the פריערדיקער רבי used to and the רבי also used to take off the meat from it and mostly was left bones. And he put that down, then he put down the egg, and he put on the חריין in the middle. Then for חרוסת, the חרוסת was made of apples and nuts. It also says pears. No spices, even though it used to be made of spices, but because the רבי writes because חשש חמץ, people who know, you can't know, you can't, so they stopped using spices. So we use these, and then you have wine. מנהג חב״ד is that we do not add wine before. When we make the חרוסת, we do not put in wine. The חרוסת is just made of these ingredients, but without the wine. Later on, when it comes to use the חרוסת for eating the מרור, what we do, this is what the רבי also did, he would take the חרוסת off the קערה, put it into the saucer of his wine, of of the כוס, which automatically had some wine spilled out. That's how it would get the wine, and in that he would dip it, but he didn't make put wine in before. He didn't add wine to the חרוסת on the plate? No. No. He just put it in. Whatever wine was there, how much how big was the חרוסת? A little bit of חרוסת, and that's what he would put and then that's what he would use. And for that's what for מרור. For כורך, he would not use that חרוסת, because כורך, you use מצה also, and you don't want the מצה to get wet. So for כורך, he would take some of the dry חרוסת, and just take it and touch onto the leaves, and just put it down, and not wet. כרפס, it says you use an onion or you use potato. So once the רבי said, \"Potatoes are for the ווייבער.\" That's for the women. But בכלל, the even when he writes in the הגדה you can use an onion or potatoes, he writes בצל and in parentheses, תפוח אדמה. This is like second second choice. Really, you should write use an onion. Now, the strange thing, the bad part is that when you take the onion, then that's it, you don't drink anything after that, and you don't eat. Your mouth feels the whole the whole הגדה, your mouth feels a little bit, you know, with the onion, but have to. So you put the onion, and and and, and then חזרת. How much lettuce is כזית? Huh? How much lettuce? They have, if you want, they have these these these sheets that you could measure. כזית is a is an ounce. What, three leaves? Yeah, yeah, probably three leaves. But if you use the חריין also, so then you're certainly יוצא, because even if you missed a little bit, but they combine, so it's no, so there's no question. How much חריין is that? Like a like a כזית, a ball, a boy What can I tell you how big? They say that when they used to grind the the חריין, usually we know that when you grind the חריין ערב פסח You should cover it, so it should keep. They say in the רבי's הויף, in the, up there they didn't cover it, they kept it open. So that's חזרת, it wears off, so who says it has to be? Doesn't say it has to be like that. Okay, so this is when you make the, the קערה.

After you make the קערה, the רבי would read the סדר of the סימנים: קדש, ורחץ, כרפס, יחץ. He would say it to himself, quietly. He would say קדש, ורחץ, he'd say the whole thing through before he would start the סדר. Now, besides doing that, every time you came to a certain part, he would say it again. למשל, before כרפס, he would say כרפס. And he'd also read the little line that the אלטער רבי says what to do. But before that, he read this whole thing. And this is על פי קבלה, it has all kinds of meanings על פי, oh well, קדש, ורחץ, כרפס, and it's has all kind, so he would say the whole thing. Okay. Afterwards, would fill up the cup, and the cup the רבי would, and this is our מנהג, that we are not מקפיד that someone else should do it. It says in שולחן ערוך that it's a good idea that on פסח night someone else should pour your wine. בפועל, it says בפירוש מנהג חב״ד is we're not אין מדקדקין, we don't, we're not careful. And actually by the רבי also, he himself. The times I remember. They say that early, earlier years that someone did pour, and one year they got the two waiters got into a fight who should do it, he poured it himself. So that year, was it because of people at the table who had יין נסך? No, that's what was covered in a bag. The wine was covered in a bag and it stood on the floor next to the רבי, on the floor. But one year, they got into a fight who should do it, and that year the רבי took the bottle himself and he poured it. From then on, every year the רבי poured himself the wine in into the the wine, didn't didn't, it's not other people should pour. And the רבי by the פריערדיקער רבי he did the same way. But it once happened by the פריערדיקער רבי someone poured him, so that's why the רבי writes, really the רבי wanted to write אין מנהגנו. The מנהג is not to have someone else pour. He didn't write it because it happened אַ מאָל by the פריערדיקער רבי they did pour, so he wrote אין מדקדקין, we're not מדקדק that they pour. So the רבי would pour pour his own cup in, and then he would make קידוש. He'd stand up, make קידוש. You make קידוש standing, obviously, during the day also. And then he would sit down to drink. So if I remember correctly, he would take he would hold the cup, as we know by קידוש we always hold the cup like this, you say that by קידוש is you take the cup, this is our מנהג, you take the cup in your right hand, put it into your left hand, then you put it down on the palm of your hand, and your fingers are up and it goes like this, you make your hand into a כלי קיבול, a כלי, and then that's where the cup is, that's how you make it. And then when he would finish, he would put it down, and he would do הסבה, he would take with the saucer, bend down with the saucer, and drink the whole cup down with one gulp. Like this, בהלכה it says you should take, make, should when you drink a cup of wine you should always drink in two, in two gulps, in two drinks, because otherwise you look like a בעל גאוה, you look like a, a גרגרן, that's a, a glutton. And if you take, you do it in three, you look like a בעל גאוה, you do it in two. But this, he did the whole thing down בבת אחת, and he took the whole thing till the bottom. Normally, you're allowed to, you're יוצא with רוב כוס. In this case, it says you should do, drink the whole wine, he would drink the whole wine down the whole thing. What about מבושל? Now, בכלל when you're talking about מבושל, it's like this: it is a הידור always not to use wine מבושל, יין מבושל. There is a דעה that you're not יוצא קידוש with cooked wine. Why? Because you have to use wine that was ראוי למזבח, it could fit to the מזבח. If you cook the wine, it's not fit for the מזבח. ממילא, so but during the year, we're not so מקפיד. When it comes to ארבע כוסות, since it's a special מצוה of ארבע כוסות, and it says it in every See, other times you have to make קידוש, if you if you don't have wine, you make קידוש on חלה. פסח night, there is no such thing. פסח night you have to, we drink the ארבע כוסות, and it says even a person who's poor has to drink the ארבע כוסות. So therefore, it's more חמור. It's more חמור, so we try to go so we try to have יין, wine, to get the wine that's not מבושל. I'm just suggesting that if you have people at your table, if you have a גוי, which is a whole שאלה if you're allowed to have a, but you have a גוי certainly, but even if you have non-פרום people. So, we we look at non-פרום people, we they come to שול, we give them עליות, we we count them in a מנין, even though על פי דין a person is a מחלל שבת, you can't give him an עליה, you can't count for a מנין, he's like a גוי לכל דבר. We don't follow that, why? Because we know most of the people are תינוקות שנשבו, they're people that don't know any better, so it's not their fault. But that's only when it comes for them. We don't do anything to them that should like like because it's cuz discriminate against them because we consider them like heathen. But anything that's for us, why shouldn't we be מחמיר? So why should we have wine that a person like that touched, or even a person like that saw? So therefore, really it's כדאי to have wine that's not מבושל for the סדר. But if you know you're going to have פרייע people by the סדר, I'm just suggesting that you should have מבושל, and you won't be מחמיר with this חומרא, but you'll be מחמיר the other חומרא that you won't have any שאלות with the wine. Because if a person is not a שומר שבת touches the wine you're not allowed to drink, huh? Oh, you have maids? Okay, so then that, I think, is not a good reason. You should have the maids away and they shouldn't come in, but if you can't help it, then yeah. But not only touching, even looking. If a גוי looks at the wine that's not מבושל, you're allowed to drink it, but we don't make כוס של ברכה on it, we don't make קידוש on it, we don't use it for ארבע כוסות. So it could be that you will not you won't touch it, but he'll see it. Besides another thing, when you pour the wine into his cup, if someone will pour into his cup, if, let's say, it be a גוי would be holding the cup in his hand and you pour the wine from the bottle into his cup, the whole bottle becomes טרף, אסור, because ניצוק חיבור. It says לגבי יין נסך, ניצוק the flow is a חיבור. It says הניצוק והקטפרס אינו חיבור לא לטומאה ולא לטהרה. By מקוואות, it's not called a connection, by טומאה it's not called a connection, but by יין נסך it is called, and therefore the whole wine that the whole bottle would become יין נסך. First of all, it's sealed. If it's sealed, there's no problem. The bottle had two seals, and if the box is sealed and the bottle sealed, אוודאי. But even if it's not, they consider the bottle they see they consider the bottle that's sealed has two seals. One is the sealed and the other one is the the the cover, so it's considered like two seals, yeah. And if it's two seals, that's not a problem. There was a story, they once asked someone asked a רב, so it got it was a not a ליובאוויטשער, but a אונגארישער רב. Someone asked him that by פארברענגען, the רבי used to give כוס של ברכה, and know how many people went by, how many פרייע people went by, and the רבי poured wine from his בעכער into their cup. No, it wasn't מבושל, I mean. So, how was it? Okay, so this Hungarian רב, I think it was said the סאטמאר said, \"You can't bring a ראיה from there, because I guarantee you that any איד who walked by the ליובאוויטשער רבי בשעת מעשה, he had a הרהור תשובה. Standing in front of the רבי, he definitely did תשובה, ממילא, so he lost the the status of being...\" Huh? No, if he holds it in his hand, the moment the wine that comes into his hand that he's holding, this wine is נוגע already. And since there is a flow, so when it came some of it came into his hand, it connects the wine to the bottle, so the whole wine to the bottle. Yeah, it's nothing to do with he drink, even before he drink, just holding in his hand, just moving it, that's what makes it אסור. Okay, look, בדיעבד probably you wouldn't say it's אסור because we תינוק שנשבה, they don't know any better. But that's only בדיעבד and that's only לכתחילה, why should you do that? But if you don't have that, then it's כדאי to have wine that's not מבושל. Now, בכלל this the סדר of normal that had nothing to do with פסח, but when we make קידוש, we know that before we say the ברכה of קידוש, we look have to look at the candles that's burning, and when we say בורא פרי הגפן, we look at the wine. Okay. After קידוש, this is קדש. בכלל, the מנהג in the houses is that you ask one of the children to, just before you start קידוש, let's say, ask children what's now. The first thing is קדש, and you want expect them to say what you're supposed to do by קדש, and then you say it yourself. And then after קדש comes ורחץ. So ורחץ you wash your hands, and you don't make a ברכה. Now, by the רבי also, he walked out himself to wash, no one brought him the water. Like this the סדר is that, you know, the head of the household, you know, they bring the water, which we do in my house also, just for I don't know, like it's a kid started. He once asked, \"Why must you bring it? Bring it!\" But because it doesn't say that it's not our מנהג, it's just by the רבי, the רבי would get up and went to the sink and washed himself. You have to wash and not to forget not to make a ברכה! Because if you make a ברכה, you'll have a lot of trouble. If you make a ברכה, there's a big סברא that you have to eat a כזית מצה right then, otherwise it's a ברכה לבטלה, and you have to be מבלבל make mix up the whole סדר. So you have to make sure to not make a ברכה, but you wash regular like you wash for the regular meal, you wash you wash. And the רבי before he would wash, like I said he said every piece before, so before ורחץ he would say ורחץ and כרפס, because he didn't want to be מפסיק in between the washing and eating of the כרפס. Even though we don't make the ברכה, so some people think that if you don't make the ברכה, ממילא you're allowed to talk. By regular washing if you talk it's a big problem, if you talk between the washing and let's say the bread that you eat. You have to wash over, without a ברכה. Here, you wouldn't have to wash over, but לכתחילה you shouldn't talk, so not to say the... if you want to leave... if you would leave the כרפס to say later, would be a הפסק. So you'd say ורחץ, כרפס, then he would go to wash, and he would come, take the onion off the plate, off the קערה, if they take the... off the קערה, and he would first put some salt, and I don't know, I don't do that, but those that want to do it exactly what the רבי did, put some salt into the salt water before, and then dip three times, that we do, we dip it three times into the salt water. And the reason is three times, because any time we do anything that we have to do to make it a חזקה, we do three times, like the חלה during the year when we dip into salt, we dip three times, so he would dip the onion three times, and make a בורא פרי האדמה, and it says you have to be מכוון that this should also go for the מרור that you're going to eat in the סעודה later. And you don't eat a כזית, make sure not to eat a כזית, because if you eat a כזית, goes into a שאלה, you might have to make a ברכה אחרונה. So therefore, not to go out of שאלה, so you don't eat a כזית at all. Okay. When the רבי was putting the salt, there wasn't salt in it before? It was, no, it was salty. It was salt water. He just added salt. He just added salt before he did it, yeah. Okay, that's כרפס. Obviously when you have a family you give each one you can't give each one from yours because it's not big enough, so there is a plate on the table and take it. Just by the way, I wanted to mention before I forget it, it doesn't say here anywhere and I didn't see it anywhere מנהג חב״ד, but I... it's written, but I think this is our מנהג. Like, I always said it, but some people said they didn't know about this, so I was starting to get questioned, but I think this is our מנהג that if you have little children who are not sitting by the סדר, you should put a cup of wine for them on the table. Let's say you have a a baby in the crib, you should have for him a a כוס. And later you pour it back into the bottle. So there should be some connection. Should be so it should be... That's what that's what they did in my house always, and I heard that that's what they did in ליובאוויטש, but בפרט, a lot of people I spoke to said they they don't know about this. So I don't know. And it doesn't say in the in the ספר המנהגים, it doesn't say in the הגדה, it doesn't say anywhere. One cup in the beginning until the end of the סדר? You turn so and also when it comes to the מכות, you pour out from theirs also, so if you have two children you put two cups. It just... It says here that in the כוס the רבי used to pour a few times, five six times, take a little and what they mean is, I don't I don't remember, I didn't see that, I don't remember, that he would not pour once till the end, he would pour and then fill it up with a few times pouring, slowly. But I don't I don't remember that, that's could be. And also, whenever he poured he filled it up till the top, and what's called till the top, it overflows. And he once told in a פארבריינגען that when some people are always afraid it will go, so they always fill it up as a little bit left. It has to be a כוס מלא, all the כוסות have to be a כוס מלא, has to be a full cup. And a full cup means till the top, and how are you sure that it goes till the top? If it overflows. So you should do it all the way, it should overflow. Okay.

After ורחץ, כרפס, then goes יחץ. יחץ is that we break the middle מצה. We break the middle מצה, so the מנהג that we have is that we break the middle מצה inside. It's a hard job. In the קערה. Because you put the hand into the קערה, and while your hands are inside and the קערה is covered, you break the מצה inside. And take out the the smaller piece you leave, the bigger piece you take out, and you break it, it's אפיקומן, and the מנהג is that we break the אפיקומן into five pieces. It's to be ממתק, it's ה׳ חסדים, ממתק the ה׳ גבורות, it's all kinds of ענינים על פי קבלה. And the רבי writes that the רבי הרש״ב once by mistake it turned out that it was six pieces, he put the sixth piece away, didn't want to use it, and he kept the five. So we break it to five. I don't know if he broke the five also under the thing, I don't know I don't know. But עכ״פ, it's a hard job בכלל to break it inside because the קערה, if you pick up the קערה when you the whole thing falls off, so you got to be careful. But we break it inside, and then we put it away. The way it is, you put it away between your pillows. And there is a דיוק it should be between the pillows, not under the pillows. Should be between the pillows. Everybody בכלל has a מנהג that the children steal the אפיקומן. In חב״ד is that the children don't steal it. And איי, the children lose out, so some people have a מנהג that they tell the children they don't don't steal, but give you a present anyway, or you give it. Yeah, you give him a present, or you could even give him for אפיקומן, but not for stealing. The רבי even brings a לשון הגמרא where it says if a person steals, even if you steal in a joking way, you get the טעם of stealing, and we don't want a child to have that taste of stealing. Give a present for not stealing. Give a present for not stealing, yeah. Very good. Good, so that's good. Okay. That means that you, yeah, to show him that you can't steal. Give him a present for not stealing. But the seder developed it that he doesn't give it back. When it comes to the אפיקומן, the child doesn't give it back until you promise. But the famous story with ר' יהונתן אייבשיץ. When ר' יהונתן אייבשיץ was a child, so he stole the אפיקומן, and when it came to to give back gifts, so he wanted something. His father said, \"I can't give it to you,\" but he said, \"I'm not giving you the אפיקומן,\" so his father promised him. Father promised him, and then when father took the אפיקומן and was giving out to everybody, when it came to him, he says, \"I'm not giving you a piece until you take back what I gave you.\" So he says, \"Haha! I kept the piece for myself!\" He kept the piece before, he knew his father would do it! \"I kept the piece from before.\" And keep it in between the pillows, about the second כוס you're going to break it? No, why will break it? Yeah, yeah, don't throw it way too hard, yeah. Break it before, if you have ten kids you break it to ten. No, it does, it should be five. What we said, it should be the whole time should be five pieces for the. You don't give it out anyway. See, you can't, you eat it yourself. All you have is a half a מצה. A half a מצה is a כזית. You have to eat a כזית for the אפיקומן. So what could you give to others? So the all the whole family, what you do is you give from the bag that you have, from the other מצה. You should take a little bit from your אפיקומן and add just as a זכר. But you can't give from your אפיקומן. See, some people have, I already don't call it a מנהג, that they give out to the children, to the to the to the wife, they give out little pieces. They're מחוייב to eat the same, a woman is מחוייב in the same מצוה of all the ענינים of פסח like the man. No difference. The man has to eat a כזית and she has to eat a כזית. So you can't be יוצא giving them a small piece. And all you have לכתחילה is a כזית. A כזית is a half a מצה. The half is a half a מצה. How many כזיתים we have to eat? Yeah, we'll get to it when we get to eat, I'll explain how much it, it'll be pretty a lot. Anyway, so you'll eat it yourself, so so it could break, but if you put it away it's five. Okay. After יחץ.

Okay, in the הגדה it says you pick up the the the the קערה, but we don't pick up the קערה. What we do is, when it comes to מגיד, we uncover the מצה. And the רבי would like at one corner uncover the מצה, and I think we always uncover the cloth and put the egg on it, so the מצה is is seen. Now I, they say, I don't remember, they say that he made sure that all three מצות should be revealed, that when you could see all three. I don't remember that, but על כל פנים you have to reveal the מצה when you start the הגדה. And then you say הא לחמא עניא, and after you finish הא לחמא עניא, then comes to מה נשתנה. It says מה נשתנה you push away the קערה, so the רבי would push the קערה a little bit away. The קערה is bigger than the מצות itself? Huh? The קערה is bigger than the מצות? No, usually not. It's just underneath. Underneath. It's smaller, usually it's smaller, usually it's smaller. You could get a bigger plate, it's not. You could, yeah, there's no, no problem, no problem. So here you would, you cover the מצה again and you pour the second כוס and here starts with the מה נשתנה. The מה נשתנה was said, usually the seders it is said by the houses by the youngest child, but the מנהג in many places is that all the children say the מה נשתנה one after another with the same beginning and end, טאטע איך וועל דיר פרעגן פיר קשיות, and they translate everything into Yiddish. And then the רבי himself would also say the מה נשתנה with the same נוסח, טאטע איך וועל דיר פרעגן פיר קשיות, מה נשתנה הלילה הזה, and he would say in Yiddish the whole thing. Translating to Yiddish. Okay, then afterwards the קערה is pushed back a little bit which which was pushed away, you open up again uncover the מצה, and then you start with עבדים היינו. And then you go with עבדים היינו with the הגדה straight till you come to והיא שעמדה. You come to והיא שעמדה, so what it is, you cover the מצה again because since you're going to pick up the cup now, we don't want that the the מצה should be like embarrassed, so you cover the מצה and you pick up the cup. Every time you pick up the cup, many people when they pick up the cup for any reason, they pick it up like this. By us the מנהג is that every time you pick up the cup, you pick it up the same way. The same way that you do by קידוש, you do it like like this, like this, and you do... and so you pick up the cup and you say והיא שעמדה. והיא שעמדה here and the one you're having is a big שמחה, I think. It's after, yeah, I'm just went through the whole הגדה is just, I would say, huh? By the רבי they didn't sing it, but we sing it. After והיא שעמדה, you put the cup down, you uncover the מצה again, and you continue with the הגדה. You go all the way through the הגדה till you come to, it says here, יד חזקה till דם ואש ותמרות עשן. דם ואש ותמרות עשן, it says in the סידור, the אלטר רבי says certain כוונות that you have to have. Now, בכלל the אלטר רבי in the סידור wrote everything על פי the כוונות of the אריז״ל, but he didn't write the כוונות in because it was made for people not the, for everybody. Those people that can't have, מכוון the כוונות, but whatever he did write, you have to מכוון. And this is one of the exceptions where the אלטר רבי wrote what you have to be מכוון. So, it says here what you have to be מכוון: it says you have to be מכוון that the כוס is מלכות, and you're pouring from the wine which has the סוד of the אף וזעם into, and you take כח הבינה into a broken כלי which is קליפה, and by that you're getting rid of the קליפה. And it says you should do it in a broken כלי. So, I remember by the רבי it used to be, they used to bring a כלי inside to to the סדר, a a plate, a a bowl, and it was a broken bowl. A real bowl, broken. No, no, a real one, and it was put down on the floor, and he would pour the on the floor. So, number one, our מנהג is not like others who put the finger in and שפריץ. We don't do that. We pour out from the cup. But the רבי used to pour, but everyone else didn't do it on the floor. So, you have to pour out דם ואש ותמרות עשן and you put the cup down. Then they say דבר אחר till you come, they look at עשר מכות, and you pour out דם, צפרדע, you go to the עשר מכות, and then, again, if I remember correctly, by the words רבי יהודה היה נותן בהם סימנים he would put it down, pick it up again, דצ״ך עד״ש באח״ב, would pour. And then everybody would, whatever everybody pours into their own, you gather it all together in one place and then you take that wine out. And then you add wine to the כוס right here so the wine, the cup should be full, and you fill up the כוס. No, when you pour you pour like this. When you pour, you hold like this. Everyone? Huh? No, I don't I don't see anybody using a broken vessel. Certainly you shouldn't break a vessel for that. So, if you have one, it's fine. If you don't, it's in my house we don't use a broken vessel, because I don't have a broken vessel, and it doesn't say anywhere that you have to break it. I bring a bowl, a regular big bowl, and I pour it in there. And then everyone else at the table pours into their own saucer, and then this bowl goes around, and everyone empties their saucer, this this this into this, huh? It could be chipped. Yeah, yeah, yeah, it doesn't mean broken, otherwise it it won't hold, chipped, and everyone pours it in and then you take it out. Then you go further, and by the time you come to דיינו, our מנהג is that every other time you could talk in the middle, by דיינו's from כמה מעלות טובות למקום עלינו, you don't talk, you're not מפסיק between these דיינו's. And then you go until רבן גמליאל היה אומר: כל שלא אמר שלושה דברים אלו בפסח, לא יצא ידי חובתו, ואלו הן: פסח, מצה, ומרור. So, again, what the רבי used to do when he said, \"פסח, מצה, ומרור\", when he said the word מצה, he would look at the מצה. When he said the word מרור, he would look at the מרור. Then פסח על שום מה, the same thing, and then it says מצה זו שאנו אוכלים, then we say מרור זה. So, מצה זו שאנו אוכלים, the רבי would put his hands under the thing and hold the the top, the second and the third מצה, and would say מצה זו שאנו אוכלים על שום מה? על שום, and then he would take off his hands. When it came to מרור זה שאנו אוכלים על שום מה? על שום שמררו, he would hold like this: with his right hand he would hold the the מרור, with his left hand, he would hold the חזרת. Yeah, but the אפיקומן is not there, the אפיקומן the second, the half, no, the half that's that's left. The אפיקומן we took away, but the second that's left, he would hold those two. And when he came to מרור, מרור זה, he would hold like this, מרור זה שאנו אוכלים על שום מה? על שום, and then he would take off his hands when you say על שום, till you finish בכל דור ודור. And then you get to לפיכך אנחנו חייבים. Now, here it says that by לפיכך אנחנו חייבים, you cover up the מצה and you pick up the cup till after the ברכה, but that's not the מנהג that we do, even though the אלטר רבי says that. The מנהג is different. You cover up you cover the מצה, you pick up the כוס, hold like this, from לפיכך for one paragraph. לפיכך אנחנו חייבים, till you come to the end, מאפלה לאור גדול ומשעבוד לגאולה ונאמר לפניו הללויה, and you put it down. Then you say the first two chapters of הלל: הללויה הללו עבדי ה׳ and בצאת ישראל, without holding the כוס. Then you pick up the cup again when it comes to the ברכה, אשר גאלנו וגאל את אבותינו. You pick it up again, and you hold it. And you would say this ברכה till till the end, and then you say הגפן and you do you drink it בהסבה. You pick it up at ברוך אתה? You pick it up at ברוך אתה again. You pick it up at לפיכך for one paragraph and then by the ברכה again at אשר גאלנו. But it doesn't say that in the רמב״ם. It says in the רבי's פירוש, it doesn't say In the הגדה itself, it says different. It says here, אוחזה בידו עד סיום ברכת אשר גאלנו. But לפועל, that's not the מנהג. The מנהג is after I don't know what changed and why, could be על פי קבלה, that we just for one paragraph, and then by הלל we don't hold it, and then we hold it again by the ברכה אשר גאלנו. Did the רבי still read the לשון of the אלטר רבי even if Yeah, yeah. He would read everything, he would read the לשון of the אלטר רבי. And not do it. Only once. Just only once, you know. Yeah. Some places, because also by והיא שעמדה, the לשון is also different than we do. By והיא שעמדה, it says, צריך להגביה הכוס ולכסות הפת, הפת. You pick up the cup and you cover the פת. Our מנהג is the opposite. We first close the פת, cover up the פת, and then we pick up the כוס. So, it's not the same סדר. But this is Also, by they by the הא לחמא. By הא לחמא עניא, it says, מגביה הקערה, that you should pick up the קערה. We don't pick up the קערה. The אלטר רבי says you pick it up. So, certain things that we don't do.

Okay, then, afterwards comes to רחצה. You were talking about הא לחמא עניא, what was the mention that You'd say הא, we're the only ones who say הא, the מתקן with יוסף הא לכם זרע, how does that מתקן? How are we, how was מתקן? How are we מתקן what יוסף הצדיק said, הא לכם זרע? How does our saying הא לחמא עניא מתקן what יוסף said? Well, the way it seemed, this the the the האר״י ז״ל writes that, and the נקודה Well, the נקודה is, הא לכם זרע, it says, what was the problem with הא לכם זרע? That he gave השפעה to קליפה, to מצרים, that's help, giving חיות to מצרים. By us eating this מצה, we're taking out, we're we're being מברר the קליפה of מצרים. That's what it is. So, by doing this, we're מברר, this is the whole idea of יציאת מצרים is, we're מברר the קליפה of מצרים. So, we're saying הא לחמא עניא, this is against what יוסף did to give חיות to מצרים. Okay, רחצה, we wash and this time we do make a ברכה on נטילת ידים. And the רבי before he would wash, he would say רחצה, מוציא, מצה, מרור, and כורך, everything that it says there. So, we wash our hands, and then comes to מוציא מצה. So, סדר is like this. When you say מוציא, you make המוציא, you put your hands in and you hold all three מצות, and you make המוציא. And the reason you hold all three מצות is because you have to have לחם משנה. For המוציא, you have to have לחם משנה. If you're going to hold only the first two למשל or the bottom two, you're holding a half a מצה. So, you have to have both, all three. When it comes to the על אכילת מצה, על אכילת מצה is already when you eat the מצה on which you said the הגדה. לחם עוני means poor man's bread, and a poor man's bread means a broken piece. Poor people don't have שלמות, they have broken pieces. Plus the word עוני also means שעונין עליו דברים הרבה, we say a lot of things. So, saying the הגדה. So, we say that we eat the מצה on over which we said the הגדה. So, that is the broken piece of מצה. So, when it comes to על אכילת מצה, we drop the bottom מצה, and we just hold the top two, and we make, we say על אכילת מצה. By the way, the reason we have three מצות, why do we have three? Because we need two whole ones for לחם משנה, we need one broken because of לחם עוני, so there's no other way. So, you have to have two whole ones, and then the third one to break. That's what we have. Actually, the סדר of the הגר״א is that they only have two מצות. And people who follow the מנהג הגר״א, I once spoke to somebody, he says they don't even know how to do it. They don't know exactly what to do with the מצה, where how But anyway, but most of the world didn't accept it. Unless those people, ממש who follow a מנהג הגר״א, but everybody has three מצות. And this is what So, when you make המוציא, we hold all three. We let go of the third and we hold the top two, and we make על אכילת מצה. I just want to suggest that when it comes to giving to the other members of the family, so what are you going to do now? There are a few few choices which is all a problem. There's two choices: you could make that המוציא מצה, eat your מצה, let them all sit and wait, and when you finish, You'll go and give them. That's a problem. Why? Because if they wait, it's a הפסק from they have to wash when you wash, because if you want to be they want to be יוצא your לחם משנה, they have to have washed. So they have to wash when you wash. Now, you're going to eat this מצה, takes a while to eat מצה. They're going to be waiting. אלא מאי? You have another עצה. Make על אכילת make the ברכה, then give them, and then sit down to eat. Then there'll be a הפסק by you. So what do you do? So the best עצה is that before you wash, take out from the box of whatever it is, enough מצה to give out to everyone their כזית. So they have their כזית of מצה, and when you make the המוציא and על אכילת מצה, they also make and they can sit down and eat. And while you're doing that, you could pass around if you want to give each one a little bit from your מצה. Now how much מצה do you have to eat? The דין is like, the שאלה here there's a שאלה here. There's a question, which the כזית of מצה that he eats, from which one should he eat? Should he eat from the middle מצה or should he eat from the top מצה? And because of that, the מנהג is that we eat from both. So here you have to eat two כזיתים. You have to eat a כזית from the top and a כזית from the bottom. That means the bottom means the middle one, which is a כזית to begin with, because it's half. You think half means exactly half? If you if you break by the case of the יחץ, and you broke it, and the big one is very big, and the small one is very small, take a piece back. Take away from the אפיקומן. Take if let's say if it breaks three-quarters and a quarter, take off another piece and add it to here, so you'll have it for later, because you have to have a כזית here. So you have to have a כזית from the from the top מצה, which is a half of the מצה you break the half of the מצה, a כזית from the middle מצה, and you eat it together. And it says you have to eat it together, put it in your mouth together. And you have to eat both כזיתים בכדי אכילת פרס. Has to be eaten within the שיעור of time of אכילת פרס, which is different שיטות. Six minutes, seven minutes, nine minutes, there's even a שיטה up to 11 minutes. But you have to eat it. I once I told that, I once saw the רבי by the סדר. The רבי didn't have any teeth, so he couldn't eat. The hardest thing to eat for him to eat was the מצה. I once saw it took him three-quarters of an hour to eat כזית מצה. But לכאורה it's more than אכילת פרס. So I noticed that he took It was very hard for him to chew. So he was chewing, chewing, but he didn't swallow. He chewed and then chewed more and chewed more, and then he swallowed the whole thing. So he swallowed the כזית בבת אחת, or both כזיתים. But we have to take both כזיתים in. And the rest of the people in the family don't have to have two כזיתים, cuz by them it's only a כזית מצה. They have They don't have the מצה from the קערה anyway. It's only the one that has the קערה. So should he have the top מצה, should he have the middle מצה, so you have a שאלה. So you have to have both. But there, they only need a כזית מצה, so that's all. You give them a כזית מצה and they'll be But they have to have a כזית. You can't say, well, have רחמנות. There's no רחמנות here. Two כזיתים, yeah. Yeah. Yeah. No. No. I'm saying it's a big mix-up. You have to be careful. You could rely on a little longer שיטה, yeah, but but not more than that. Yeah. Yeah, that's also. מנהג חב״ד is that we don't wear a קיטל. We only wear a קיטל once a year. That's יום כיפור. Therefore, a חתן who got married that year doesn't wear it יום כיפור either, because he already wore it to the חתונה, so we only wear it once a year. After that comes מרור. You take the מרור that you had on your קערה, the מרור, the חריין, the the horseradish, and the lettuce that's on the קערה. And then you take the the חרוסת from this from your plate and put it into the saucer, and then there was wine in the saucer, so now the חרוסת is mixed with wine. So when you make the כזית, that you're ready to eat the מרור with the the lettuce and the חריין, you dip it into that כרפס, that חרוסת. Now what we do by us is like I take all from all the children, all the חרוסת, whatever, put it into one place. Each one can do it his own, but you don't have to. You can put it all into the same saucer, and it's all mixed, and then we just touch it. We don't eat חרוסת. Some people think, I mean I guess more modern people, חרוסת is a very tastes very good, and they think that you have to eat חרוסת, and together with the מרור they take גאנצע שטיק חרוסת. You're not allowed to. It takes away the taste of the מרור. חרוסת is only made to touch, and it says that חרוסת is supposed to kill the poison or whatever that's there, the קפא, that's in the, in the מרור. But this, so you just add a little bit to it. You just touch it. And, ah? To kill the poison of the carbolic? No, the גמרא says. In the גמרא it says that there was poison that could be in this, in חזרת and like this, like by the חרוסת you kill it. That's what the גמרא says. Today? Today you do the same thing. It definitely has the רוחניותדיקע meanings also, so even if there's no poison today, there's a רוחניותדיקע ענין behind it. So that's what we have to do. Sugar? Not sugar. Okay, then after מרור, מרור is the one thing that we don't eat בהסיבה. After מרור comes כורך. Is there a שיעור for הסיבה? What mean a שיעור? To what point are you leaning, or what point are you not leaning? To what point? No, a little bit. It's as long as it's a little bit, but you got to lean. You shouldn't forget. If you don't lean, becomes שאלות, you might have to eat over. But you have to, but you have to lean. But yeah, there's no שיעור you have to lean down a lot, or lean down... As long as you're leaning, as long as it's considered leaning. It says a שיטה like that, and that's the reason why women don't lean, because they rely on the שיטה of the ראבי''ה. The ראבי''ה is the one that holds that you don't have to, but we don't פסקן like that. So only by the רבי'ס סדר, no one leaned except the רבי, because it says a תלמיד בפני רבו does not lean. Women don't, and they rely on this שיטה. It says, why the מנהג is not to lean, because they rely on this שיטה. Ah? בחב''ד, yeah, they should not lean. No. No. Not והיא שעמדה, not not דיינו, nothing, they didn't sing. Ah? Well, it used to start the first night 9:00, and they would eat אפיקומן before חצות. So before חצות depends, like חצות was 12:00. If they didn't change the clock, it was like 12:30, 2:30. No, there's, אפיקומן they would, they would make sure they eat אפיקומן first night. The second night was not, the second night it would start later, but it didn't take more than three hours. And the רבי wasn't the one that said that the הגדה aloud. There was יעקב כ''ץ, he used to say the הגדה aloud, and the רבי said quietly. Unless people very close, maybe they've heard some words, but like this, the רבי said the whole הגדה quietly, except the end, we'll get to the end, there he said different, he said aloud, but like this, the הגדה till the second כוס, he would say say quietly. Ah? It says you should say aloud. Yeah. It says in the אר''י ז''ל like you should say בקול רם, you should say in a like, say in loud, yeah. Yeah, yeah, yeah. Piece in hand, yeah, yeah, yeah, yeah. No, but that's later. When we sit down and eat the meal, we have כלים, things in which we put the מצות, and the מצות should never be uncovered because of שרי'ה. Over here, it wasn't, no. Yeah. And when you eat, when you lean, טאקע the מצה falls and the the מרור and it's like like like by everybody. Also on the floor, you know, you get to fall, but that's what it is, that if you you have to have הסיבה and you you have to eat this and... Then comes the כורך. כורך, you take the third מצה, the third מצה, and to put the מרור in between the מצה. Here, you don't put the חרוסת, the wet חרוסת, you take a little bit of the dry חרוסת and you touch it. And you take a כזית of מצה, you have to take a כזית of מצה, one כזית. Already we ate two כזיתים before, and now it's another כזית of מצה, and you take the מרור, which is this case it's, you take it off the plate. You take the חזרת off the plate, so you have this lettuce and the חריין and the horseradish, and you put it in, and you say, כן עשה הלל. This you do eat בהסיבה. Ah? This you do בהסיבה. This you do eat בהסיבה. So so far three כזיתים. Okay, after this, after כורך, comes שולחן... ah? No, by מרור, not. By מרור, not. By כרפס, also not. Earl of Sandwich got a sandwich! כורך. No? So the first sandwich! The first sandwich! Maybe. Because we're eating מצה. See, מרור, it's dangerous, מרור, because it's sharp. But here you're mixing it with מצה, so it's Yeah, so that you eat בהסיבה. Then when we come to after we finish with the with the כורך, now you start the meal, but the way the מנהג is, we take the egg, peel the egg, dip it into the salt water, and here again the רבי would add some salt, and then dip the egg three times in the salt water and you eat the egg. I remember the רבי would eat the egg in two bites. He did not check the egg for blood spots, and he put it in his mouth and in two bites. Could be that's the reason why he ate it in two bites, because in case there was a blood spot, so if you has if you have a big piece, and nowadays בפרט, the שאלה is not on the egg, the שאלה is on the blood. See, originally, when you have a blood spot, the whole egg is טרף. Why? Because this is a sign that this is a beginning of a chicken. But that's only eggs that were made by a זכר, but the way it's made now with the with the incubator or whatever it is, so there these eggs can never become into chickens. So what's the blood? A piece of blood. So blood is a problem, but the whole egg is כשר. So, if it's a little little piece amongst a lot, it could be it's בטל בשישים, I don't know. There's a there's a reason why you don't want to check it, because what happens if you do find a blood spot? So comes out that the egg that you had throughout the whole סדר was a טרפה egg, was טרף. You don't want to have that. So there, and since על פי דין you don't have to check. Okay, פה ושם because it's it's it's בטל בשישים. Eat the whole egg? No שיעור, but לפועל, the first you take the egg off the קערה, which is a זכר for the חגיגה, and you eat the whole egg. No? The זרוע we don't eat. The זרוע is no one eat, but the egg is eaten. Oh, you see? Thank you. Oh he does, he's in my חלק, he doesn't! Because this is part of the קערה. No, this is the ביצה is part of the קערה, and it's a זכר לחגיגה, so we eat it. Yeah. You had the מרור before when you ate the מרור, then you ate the כורך. You take off the whole thing. חזרת. Yeah. You take, yeah. Before that, when you had the כורך, you took the מצה, you put you took the חריין and the lettuce from the חזרת, which is the second part, and you put it in, and then you're left with nothing, you're left without it. Oh, that the רבי I think both used a little bit, a small piece which was not ground, that's all. He did put on the קערה, yeah, yeah, but I don't think anybody else does it. Yeah? You put a piece. And then you eat it? Oh yeah? I never did it, I never do it. The מצה? No, it's the third מצה. The third מצה and the כורך, he used the חזרת that's that's on the on the קערה. When you used מרור, then you took the מרור from the קערה, and then when by כורך, you used the חזרת from the קערה. They're really the same thing, they just have different names, I don't know why they call them different names. It's just to make a difference, but לפועל it's the same thing. You put the lettuce and the horseradish as the מרור, and you put the lettuce and the horseradish as the as the חזרת, and the same שיעור for both. In both places, it's the bottom of the סגול. And יסוד. Okay, now during the meal, obviously there are certain הלכות, we don't eat any roasted meat or chicken and that's true, that's true. That's true. And we are careful with מצה שרויה, they're very careful, that's not נוגע only to the סדר, it's נוגע to the whole פסח. We're very careful not to have any געבראכטס whatsoever. We're careful to the furthest extreme, furthest extreme. למשל by מים אחרונים, always our מנהג is we wash the fingers and then we go on the lips. During the whole פסח we don't do that on the lips just in case there is some crumb of מצה on the lips. When you take a cup to pour water in, you have to check it first, there might be some crumbs inside. We always keep the מצה covered, always. We shouldn't be able to see, it should never be open in case something will spill. So then the the so everyone said, I remember that the רבי רש״ב, there were certain years that he wouldn't use a fork all of פסח. Because on a fork, there are like these, these at in between, something could get caught. So when you put your mouth, your fork in the mouth and you have eaten מצה with the mouth, it could get stuck there. So he would eat with a spoon. Everything that he ate, he ate with a spoon. And even that, there were some time that he would sit with a towel over the shoulder, and every time he took the spoon out, he would wipe it with the towel. All to be far from מצה שרויה, from not having any any געבראקס. That's not because of שרויה. Some people who were very careful did not eat מצה all פסח, because the greatest שאלה of חמץ is in the מצה. What's the closest things to חמץ? The מצה! The מצה with the water, with the flour, and if חס ושלום it's not done the right right way, it could be חמצדיק. Does that mean you have to eat? No. First night is a חיוב to eat מצה, כזית. All seven days it's a רשות. If you want to eat פת, you have to eat מצה, you can't eat חמץ. But you don't have to. The only שאלה is for שבת and יום טוב, for לחם משנה. The ראגאטשאווער would make לכתחילה six מצות. Each מצה was its own מדה, was its own thing, and he would make sure it was burnt. Yeah, and then that's and that's all he ate. He didn't eat then. He ate all פסח, he ate eggs. That means you're not allowed to eat חמץ. But if you want to eat פת, you want to eat bread, so you have to eat מצה, but you can't eat It's only the first night it says בערב תאכלו מצות, you have to eat מצה. All right, also, yeah, here, yeah, you have to eat. Yeah, that's why you had six מצות, for two nights. Looks like it. Yeah. I don't know, that's מעגלעך, I mean. No, but you got to eat המוציא. כזית, all right. That's what I heard, that he didn't. Yeah. I think they had one year they, by mistake, someone made a joke and told the רבי that there are קניידלעך in the soup. Someone in the kitchen made a joke, and the waiter did not didn't know it was a joke, so he thought it was true, so he ran right away to the רבי and said that there's קניידלעך. They had little potatoes in the soup. And he came running, so the waiter said to the רבי that they put in קניידלעך. Said, \"קניידלעך?\" And right away the kitchen, the chief staff heard about it, they came running, said it's not true, and it's a joke, they made a joke between themselves. Oh, so the רבי took the spoon and געדרייט אהין און געדרייט אהער, he didn't eat it. He didn't eat the soup. Because if they already said it's קניידלעך, that's She was in another room. Few women: the רבנית and her mother, and חנה, and the רבי'ס mother. Okay,

at the end, then you come to צפון. צפון is when we eat אפיקומן. It says, take the אפיקומן, you divide it to everybody, everyone should get a כזית. Now, how could you have from your אפיקומן everyone getting, so you דוקא don't, so you take other מצה and you give them, and you eat from the מצה from that. באמת, it says like this: לכתחילה you should eat two כזיתים. You should eat two כזיתים for אפיקומן. Why? Because there's a big מחלוקת whether the מצה that we eat by the אפיקומן, is it a זכר for the קרבן פסח, or is it a זכר for the מצה that they ate with the קרבן פסח? So you should eat two כזיתים. The רבי writes that he has an עצה for those people that it's hard, which I think we all fall into that category by the time you come to the אפיקומן, and you can't eat much, and you're not allowed to eat it אכילה גסה. You have to eat it, it says, when you're full, but not that you are אכילה גסה, that if you eat it, it's going to be stuffing yourself. So we try, but כזית you have to eat. So he says the עצה is that you eat it and you have in mind that this is a זכר to the one that הלכה is like. So you can't do that by the first case because over there there's a שאלה: this מצה or that מצה? So you have to eat both. But here it's only a שאלה because it's a זכר, so it's a זכר to this or to this, so you're מכוון to which one it's a זכר. And you It's about a half a מצה, average. Sometimes they're very thin, you need a little bit more. Small, sometimes they're thicker, so it's a little bit less, but it's an average of half a מצה. So the first time we eat מצה is two halves. And then by the כורך is another half. And then by the אפיקומן is another half. So altogether we have three כזיתים, four, five כזיתים of מצה you have to eat, and two כזיתים of מרור. Two and a half מצה. It's two and a half. Yeah, yeah, yeah, yeah, two and a half מצה. Okay, then when the, when after we eat אפיקומן, we know that after אפיקומן you cannot drink or eat anything. So you have to drink, make sure to drink before. Before בענטשינג, we pour כוסו של אליהו. Even though it says that usually you should pour כוסו של אליהו after בענטשינג, but the רבי said he used to pour before, and because אליהו is שייך to משיח, so the earlier, the better. So he would pour the, pour the cup before, and, but the רבי it was a glass cup. No, no. Before you בענטש. Oh, I don't know if that was דווקא before his cup, I don't know. Maybe before his cup. I don't know. Doesn't say in our Oh, here they write, I'm looking here, they write that he would pour אליהו's cup before his, but I don't remember that. It says here on page צדיק אלף, if you're looking, yeah, page מקדים... נו, י״ב? מקדים את מזיגת כוסו של אליהו למזיגת הכוס שלו, הכוס שלישי, תרי כסי. I don't remember, okay, it could be. At this point, if you're going to use your בעכער, you have to rinse it again, like this before you make קידוש, you rinse the בעכער. But the second כוס you don't have to rinse because it's a המשך of it. But now that you had the meal in the middle, and now you're going to drink, so you have to start over from the beginning. So you have to rinse your cup, and then you fill it up with wine, and then you pour כוסו של אליהו. Because every time כוס של ברכה, if you make קידוש on a cup, you have to wash it first. You have to rinse it. For אליהו? It's okay. But one thing, it shouldn't have a פיסל. Because our מנהג is that we don't use a cup with a פיסל. It's על פי, I think from the בעל שם טוב, not to use with a foot, it should be a straight cup. So he's asking כוס של אליהו. Well, it depends if you think אליהו is a ליובאוויטשער, then you don't use it. If you think אליהו is somebody else, maybe you could use it. I imagine I imagine he's I imagine he's a ליובאוויטשער. So ממילא I know. Yes. That's why it's כדאי to use smaller cups and drink the whole thing, better than using bigger cups and drinking most of it. You should drink, yeah, you're יוצא if you drink the majority. It's יוצא you should drink, but you should, if you're able to, you should drink the whole cup. Yes. Huh? No, I'm saying, it has to be the שיעור, but you should use a smaller. Because the cups that we have, the regular בעכערs have six, eight ounces, they they're almost double. So better to use a smaller one in order to to be able to drink the whole thing. Then we בענטש. Okay, בענטש, if you have more than three men, then you make a מזומן, so one person בענטשes. Now, in this case, not only the person who בענטשes holds the כוס, but everybody holds the כוס. Like like the person who בענטשes, but only one is the one that בענטשes. Yeah? I do. It says from the בעל שם טוב that Friday night the בעל הבית should בענטש. Usually it says אורח מברך, הלכה says you should give a guest to בענטש, but it's in the name of the בעל שם טוב they say that Friday night the the בעל הבית should בענטש. Now, I think Friday יום טוב also, so my מנהג is first night I בענטש and the second night, I ask my שווער to בענטש. Yeah, a כהן is always, he gets first choice, yeah, yeah. After we finish בענטשינג and we drink the four the third כוס, then we pour the fourth cup again, and now we go to open the door. If there is candles are still burning and if it's not Friday night, someone takes the candle and goes to the door and opens the door. And if you live, let's say, you're in a room which has three doors to the outside, you have to have You should open all the doors all the way to the outside. And when you hear that the door is open, that's when you say שפוך חמתך. Our מנהג is we do not stand up דווקא, I know some people stand up for אליהו הנביא, and some people say ברוך הבא, but we don't stand up, we don't say ברוך הבא, we just Huh? Wrong? No, it's not wrong. Huh? I don't think it's a I don't think it's a problem. Yeah. The רבי didn't stand up. No. To the to the outside, to the outside, to the outside, yeah. Oh, actually, he even brings here. The רבי says here, they bring: ואין צריך לעמוד. אמירת שפוך חמתך בישיבה ואין צריך לעמוד. So, but doesn't mean that he didn't stand up. It doesn't mean you don't say See, some people say שפוך חמתך the whole thing standing. That's for sure not. But to give a stand-up like for like person wants maybe, I don't I don't think the רבי did it, so. You talk about not having to carry the light to the door? Yeah. So, basically, if it's dangerous, if there's glass or whatever the If it's dangerous, then they don't do it. I mean, it's and if it's Friday night, you don't do it. So, try to make one that shouldn't be dangerous. Can you say it again? I'm sorry, I missed that. What did you say? Yeah, if it's dangerous to carry the light, the candles. Do you have to do it? You should do it. If it's dangerous, that they don't make don't make Put Put a candle that's not dangerous, I mean. If you live in an apartment and you have a balcony, so the balcony is to the outside. You also open the door or is that considered... stairs coming in... Could jump up. Right. I mean, if you could open to the porch, and then you don't have to open to the door... Both? No, you don't have to open both, but you open all the way downstairs? In an apartment building, you open all the way downstairs? Fourth floor. Fourth floor. Okay, I think in your case, אליהו could come from the balcony. Yeah, when do you close the door? When they finish the whole thing? Yeah, they stand there and say שפוך חמתך, and when they finish, they come back in, and that's when you continue the הגדה. So, when they're finished, they come in, so then you continue with הלל, לא לנו ה׳ לא לנו, you say the whole הלל. Now, like I said before, here, the רבי, this part from this part of הלל of the הגדה, which is the end, the רבי would say loud. Not סתם loud, he had a special tune, special, and very, just from the only times of the year that you were able to see on the רבי a very he would, you know, התרגשות, and this when the רבי would דאווען, not like, unlike other, you know, צדיקים they would make with the hands and... but the רבי was quiet, did not move, just wouldn't even שאקל זיך. A little bit shake like this, and you didn't see anything. But here, from this הגדה, you would see he would שאקל זיך, not סתם שאקל, but he would go back and forth, say it pretty loud so you were able to hear, and would say it slowly and very seriously. You could see, and many times you could see tears coming down his eyes. You could see him crying. This and this special, the tune this was very, very הארציק. It was, and the פשט is the reason is it says the difference between the first half of the סדר and the second half, the first half of the סדר is connected to יציאת מצרים, and the second half of the סדר is connected to משיח. And that's why this is, was a very serious thing. And then you come to the end till you finish your נשמת, and the end, then soon as you finish ישתבח, make הגפן and it's the you drink the fourth כוס. And right after the fourth כוס you make the ברכה אחרונה, and then you say לשנה הבאה בירושלים. We don't drink from אליהו הנביא's cup, and afterwards you pour it back in the bottle. And by the רבי this was like a גאנצע עבודה. He would take from the from the כוס, pour it into his cup and back and forth and back and forth, and pour it into the bottle and from the bottle back into the cup, and it's a גאנצע געשעפט. They tried to they tried to follow what he does, and he didn't always do the same. So, they couldn't figure out exactly what it is, and this is עבודה. Did he ever say why he did it? They asked him. Says, \"I have no חשבון.\" They asked him, \"Why does he do it?\" Drink from the cup of... It's אליהו, but חב״ד don't use a cup with a leg. Like I said before, if he's a ליובאוויטשער, then he won't want to use that. Why don't they use a cup with a leg? I don't know. It's one of the things. I think it's from the בעל שם טוב they say, but I don't know the reason. I don't know. Down to earth. Has to be down to earth, you know? All the way down, I don't know. Anyway, this is... It turns out it's a very bad idea because... Sure, it won't burn. Sure, you shouldn't put aluminum foil. Shouldn't put You put 10 pieces in paper, not in aluminum foil, you know. Yeah, won't burn. Do we drink water? No. No, that's clear. Even though על פי דין you're allowed to drink water after the אפיקומן, after the סדר, it's clearly, it says clearly our מנהג is not to drink even water. Yeah. Is it better to drink grape juice or wine? But if majority Throughout the סדר? The four cups? Better to drink wine. Certainly better to drink wine. Even if majority drinks grape juice? Yeah, what's נוגע? Whoever cannot drink wine, let them drink grape juice. But whoever could, it's definitely a bigger הידור to drink wine. There was a time when there was a big שאלה whether grape juice בכלל you're יוצא. I remember when the first כשר grape juice came out from קדם, on the bottle the הכשר was from the צעהלימער רב, and on the bottle it said כשר לקידוש ולארבע כוסות, לחולה ולזקן, so used to say. It's כשר for the four, ארבע כוסות for a sick person or an old person. And there were רבנים who claimed that you're not יוצא. Why? לכאורה why not? The גמרא says סוחט אדם אשכול ענבים ומברך עליו בורא פרי הגפן. You can take grapes, squeeze it out and then you drink, you have to make הגפן. So this is what grape juice is. So the So what they some טענה'ט that that's okay, because it's possible that this, if you leave it, it'll ferment and turn into wine. ממילא this is like wine. But what they did to the grape juice is they pasteurize it in a way that it could never ferment. So now, that's not wine that's ראוי for to be It's not like wine. So there was a whole discussion. I think that Rav Henkin, who was the big רבנים in in New York, he I heard in his name that he פסקנ'ט that you're not allowed you're not יוצא. And I heard from בשם the רבי also that he wasn't... תשל״ח, when the רבי had a heart attack by הקפות, and after that he went into the סוכה to make קידוש, so the doctor asked him to make קידוש on grape juice. He wouldn't. Says קידוש מאכט מען אויף וויין. So ארבע כוסות also. But people who can't, or it's hard, because לפועל most פוסקים פסקנ'ן that you're יוצא. There's another problem: you have to make sure that the grape juice is not from concentrate, then it's certainly not grape juice. And sometimes the grape juice that they sell, okay, I think the כשר, the Kedem and these real kosher companies make sure, because they know you're gonna use it for ארבע כוסות, so they don't make it that, but if it would be made from concentrate, could be in in nutrition and in taste it's all the same, but לפועל it's water. And even by wine, real wine, that על פי דין you could mix two-thirds water and one-third wine, but there it's much it's more than that. It's more than two-thirds water, because it's mostly water. Anyway, so לפועל grape juice for those that can't, for the women let them use grape juice, for the children, but the adults should should really use wine. What about soaking matzah with, you know, the wine? Huh? Dipping matzah with wine? If the wine is pure wine and has no drop of water, then you could put the מצה in. I wouldn't try it, because I'm not so sure. Same thing with the milk. You're allowed to put מצה in milk, because it's not שרויה, it's not געבראקטס. Apple juice also? Eggs, I mean. Eggs also. But it's only if it's pure pure, not water. I'm not sure about the grape juice, I'm not sure about I'm not sure about the milk. I don't know if it has a drop of water, it says it's worse than water. מי פירות, juice, mixed with water is more מחמיץ, it makes more חמץ than than water. Red and white wine? Huh? Red? לכתחילה you should try to have red. It says you should look for it. If you don't have, go and search, but if you have a choice of two, you should take red. You should take red. Yes. In America reconstitute has some water in it. So you can't so you can't really put the you can't put the the מצה in. In ליובאוויטש they write they used to had called שמורה מילך. So then you can put it. Milk that they have made clear that it's pure milk, so you should be able to use it with מצה. But if you but we don't know, so... And I know that recently came out that they said that avocado is also... Huh? And I know that recently came out that they said that avocado you're allowed to... Yeah. Is it true that... No, you're allowed to, because it's as long as there's no, because if you wash it off let's say, and then there's a drop of water on it, it's no good. But if it's clearly not with water, then you're allowed to. Avocado oil? Yeah, if it's if... Yeah, avocado oil. Yeah, if you make sure that there is no water in it at all. What what what's the מנהג in חב״ד if you're in ארץ ישראל and and if you have a guest stay, do they make הבדלה? Would they make הבדלה for the two seder? What do you mean? In Israel or here? In Israel. You're in Israel and there's like and you live there so now you have one day יום טוב? Right. And he has two days יום טוב? Right, that's that's the question. So let him find out, that's that's the big debate in amongst ליובאוויטשער רבנים what you should do. Should a guy that comes to ארץ ישראל for a visit, should he have two days יום טוב or one day יום טוב? The ליובאוויטשער רבנים in Israel say one day. No, הבדלה, that's your place, that's for sure. That's for sure. Okay, זאל זיין א כשר'ן און פרייליכן פסח. אמן. ברוך תהיה.