Okay, we're starting a new sichah. This sichah has to do with Pesach, even though here, as you see, in לקוטי שיחות it's under the heading of פרשת וארא, but פרשת וארא is connected to Yetzias Mitzrayim, which is an inyan of Pesach. So this is a sichah on Pesach. חלק כ\"ו. Okay. חז\"ל זאגן, the Chazal say אז די ד' כוסות וואס די חכמים האבן מתקן געווען צו טרינקען בליל פסח, the four cups of wine that the חכמים were metaken that we have to drink the night of פסח, זיינען כנגד די ד' לשונות של גאולה וואס שטייען בתחילת פרשתנו, בתחילת פרשת וארא, that it's keneged the four expressions of geulah which are written in the beginning of פרשת וארא. The four expressions are והוצאתי, והצלתי, וגאלתי, ולקחתי. The pasuk says that the Aibershter spoke to Moshe Rabbeinu, and He said to him, וארא אל אברהם אל יצחק ואל יעקב, ושמי הוי' לא נודעתי להם, I didn't tell them שם הוי'. Now He says, \"Go to the Yidden, go and speak to the Yidden.\" Yeah, He said, \"Go and speak to the Yidden, and tell them that now came the time והוצאתי - I will take them out of מצרים, והצלתי - I will save them, וגאלתי - I will redeem them, ולקחתי - I will take them.\" Oh. So since it says these four leshonot of geulah, therefore we drink four cups of wine. פרעגט דער Mordechai, so the Mordechai asks, who's the Mordechai? Where do we find the Mordechai? I don't mean where he's buried. Not this Mordechai specifically, where bechalal is the Mordechai printed? It's a sefer called Mordechai, or what is it? It's in the back of the Gemara. Was he a Rishon, or an Acharon, or whatever? Acharon acharon chaviv, huh? You say he was an Acharon? You say he was... One of the one of the two are right. Fregt der Mordechai, so the Mordechai, who was one of the big, big Rishonim, asks a sheilah, and he's known as the Mordechai. You open up the Gemara, any Gemara, you look at the back, after the Nimukei Yosef, or after the Ran, whoever is there, see? Look, what does it say on top here? Mordechai. Just appear in the back. And he's a posek, and he's brought down lehalachah many times. And he's known, his peirush, it's a strange name. His peirush is known by his first name. What was his full name? Can anybody read this? Mordechai ben Rav Hillel Ashkenazi. So the Mordechai asks a sheilah on this din. The question he asks, לבעי ארבע לחמים, why is it that because of the four לשונות של גאולה we have four cups of wine, why shouldn't we have four matzot because of that? אכילת מצה בליל פסח הוא מן התורה. The reason we eat matzah on Pesach, Pesach מדאורייתא, the four cups is only miDerabbanan, this is מדאורייתא, ועל שום שנגאלו אבותינו ממצרים. And why do we eat matzah on Pesach, what do we say by the Seder? מצה זו, מצה זו שאנו אוכלים על שום מה? Why? על שום שלא הספיק בצקם, cause they couldn't rise and therefore they took us out of Mitzrayim, der Eibershter took us out of Mitzrayim. So if so, volt doch mer matzot geven, so it would make more sense, it would fit more, צו מתקן זיין מען זאל צום סדר נעמען פיר מצות. It would make more sense that to the Seder we should take four מצות כנגד the ד' לשונות של גאולה, כנגד the four לשונות of geulah. Because what's connected, what shows more geulah? Matzah! Cuz der Aibershter told us to eat matzah mide'oraita because of the geulah. So if we want to connect something to the four expressions of geulah it should be four matzot rather than four cups of wine. Wine is derabbanan, and wine itself, where do we see by the geulah the inyan of wine? Matzah we see. No, it says in a pasuk when they had יציאת מצרים, it doesn't say when they went out of Mitzrayim they drank l'chaim. I mean, I imagine they did, but it doesn't say in pasuk that they drank wine when they left Mitzrayim, but they ate matzah when they left Mitzrayim that says, der Aibershter told them to eat matzah. So matzah is much closer to the inyan of יציאת מצרים. So if we have four lashonot of יציאת מצרים, it should fit more to the matzah that you should add, the chachamim should have made four matzot. Der Mordechai is mamshich, so the Mordechai continues:

לכך יש מפרשים, because of this kushya some people say, כנגד ד' כוסות האמורים לישועה, that it's not כנגד the ד' לשונות של גאולה. The Mordechai is saying cuz there is a machloket why we have four cups of wine, so he says, some say it's before the four לשונות של גאולה, and I disagree, because if it would be before, because of the four לשונות של גאולה, it should have been four matzot. So I'm saying it's not for that reason. The reason we drink four cups of wine because there are four times the word kos which is written in the Torah in connection to yeshuah, in connection to salvation. Like there's one פסוק, כוס ישועות אשא, so we see the pasuk the word kos, and another, there's other pesukim. That's another reason. Says that was, I think he says, the Mordechai is the reason why we drink four cups of wine, which is not so famous. If you ask a kid who learns in school after before Pesach, what did your teacher tell you why do we drink four cups of wine, so the simple answer, which is the most accepted answer is, because of the ד' לשונות של גאולה. Comes the Mordechai, he says if that would be the reason, they would have made it by matzah, not by wine. And mimela he says that that's why it must be a different reason. The שאלה האמורה in the is the taam for the יש מפרשים he explains that this question that he asked is the reason for those that hold az di az di kosos zenen כנגד ד' כוסות האמורים לישועה, that the reason we drink four cups of wine is not, nothing to do with ד' לשונות של גאולה, it's because four times kos by ישועה, וואס דאס איז נישט שייך בלחם, and that is not shayach by bread, by the matzah. If the reason for the four cups of wine is because of four kosos of yeshuah, we can't ask a kushya, so let's have four matzos. Why not? Why not shayach? Cuz what? Nu? Because we don't find four times the word bread or the word matzah connected to yeshuah. The word kos we find four times connected to yeshuah, so a kos we drink for the yeshuah. You can't say, well, let's have four matzos, what's four matzos got to do here? So if the reason is because of four לשונות של גאולה it could be by matzah too, but if it's כנגד ד' כוסות של ישועה then we have no problem. So the Mordechai says this is the reason for the other opinion. The Rabbi's question is: men darf hobn farentfert di shayle oich far alle meforshim. But the question that he asked has to be answered according to all the opinions, uvifrat loitn taam al pi hadeah Alter Rebbe brengt lehalacha in Shulchan Aruch, certainly that this reason why we drink four cups because of ד' לשונות של גאולה is brought down lehalacha. It's not just one of the sevarot, lehalacha der Alter Rebbe in Shulchan Aruch brings it, אז די ד' כוסות זענען כנגד די ד' לשונות של גאולה. So if you do hold like that opinion, we're stuck with the question. What's the question? Why not four matzot? So the Mordechai does not answer the question. The Mordechai farkert says the question is such a good question, that's why we have to learn a different peshat. But according to those that learn that we always know that it's because of the ד' לשונות של גאולה, what's taake the reason why do we have four kosot, not four matzah? That's one thing. Okay, it's one sheilah that we have and that's a very logical question. According to all, according to those that hold that the reason for the ד' kosot is We have to answer this kashya according... ד' לשונות של גאולה cuz the same reason could apply to matzah, matzah is d'Oraita. Shulchan Aruch, the Alter Rebbe brings that the reason for the ד׳ for the ד׳ kosot is ד׳ לשונות של גאולה. So if we accept that, then what's the reason why don't we have four matzot? Then there's another question here. The din is,

דער דין איז, אז צום סדר דארף מען נעמען דריי מצות. We have to take three matzot by the Seder. What's the reason for the three matzot? No, it's not the reason. Not that we have three matzot, one is Kohen, Levi, Yisrael. What's the reason why we have to have three matzot? איז דער טעם דערויף, און דער טעם דערויף איז, the reason for this is, ווייל מען דארף האבן צוויי שלמות, פסח is Yom Tov. Yom Tov, you have to have lechem mishneh. Lechem mishneh means you have to have two whole breads. So in a regular year you have challah, bread. Pesach you can't have bread, so you have matzah. But you have to have two shlemot like every Yom Tov. So you must have two שלמות מצה לבצוע עליהם, to say the hamotzi over them, כמו בשאר יום טוב, like every Yom Tov. און א פרוסה אחת משום לחם עוני. Then we need a third one, and a third one we need a broken one. Why do we need a broken one? Since the pasuk calls the מצה לחם עוני, what does לחם עוני mean? Two pshatim, two taytshn, and they're both true. One פשט לחם עוני, which one, whether bread of the poor, what's the other pshat? That's the same thing. No, no, what's the other פשט לחם עוני? שעונים עליו דברים הרבה. עונים means to answer. It's a bread that on top of the bread we say a lot of things. The bread, the matzah lays on the table during the Seder when we say the Haggadah. So it has to be that we have to say the Haggadah over the matzah. But then there's another taytsh, which the halachah is לחם עוני, poor man's bread. And a poor man usually doesn't have whole pieces of bread or in this case whole matzah. You got to be rich to have a whole matzah, it was a chashuve zach, or whole a whole bread. What does he have? Little pieces. He goes begging. Where does a poor man have bread? Goes around begging. So what do you give him? Leftovers. You got the challah, leftover challah from Shabbos, you give it to him. So a poor man eats a broken piece. Since Pesach night you have to eat the matzah as לחם עוני, so you have to eat davka a broken piece. So you have to have three matzah, two to remain whole and one to break, so then you should be able to have the לחם עוני. That's the reason we have three.

אדער ווי עס שטייט אין מרדכי, נאך א טעם, in Mordechai, not in this Mordechai, in a different place in Mordechai gives a different reason: שלש מצות זכר ללחמי תודה. It's a zecher to the לחמי תודה. What does that mean? It's another reason for the three matzah. לחמי תודה is, what's a קרבן תודה? For what? What's a קרבן תודה? Huh? So what's a קרבן תודה? קרבן שלמים is a donation to Hashem, קרבן נדבה. What's a קרבן תודה? We just learned in the Chitas. אם על תודה יקריבנו. What's a קרבן תודה before we get to the challot? What's a קרבן תודה? Better close the tape. We don't we don't want to be embarrassed if anybody listens to this. What's a קרבן תודה? רבונו של עולם, what's a קרבן תודה? Korban is a korban, a korban is a sacrifice in English. Speak English, it's a sacrifice. It's a korban, what's a קרבן תודה? Thank Hashem for what? So they bring a קרבן תודה every day? ארבעה צריכים להודות. There are four things that if a person does, he must bring a קרבן תודה afterwards. One is coming out of jail, crossing the sea, crossing the desert, or being very sick. Oh, so you guys are smart, you know. So you have four things. Then in addition to that, there's many that hold that this is not davka by these four. Any nes that happened to a person, a miracle happened, you bring a קרבן תודה. Nowadays that we don't have a קרבן תודה, what do we do instead? Bentch gomel. Bentch gomel, fine. Very simple. When they brought a קרבן תודה, in addition to the animal, every korban is an animal, a קרבן תודה had also challah, לחם. How many challot? Two, three, four. Three. Two. 40. Who said 40? You brought 40 challot. Were these challot were these חלות מצה or chametz? Can't bring chametz, only in Shavuos. You can't bring chametz as a קרבן. One second. Shavuos, you say they had שתי הלחם, they had chametz. Well, the שתי הלחם did not go on the מזבח, כי כל שאור וכל דבש לא תקטירו, you're not allowed to. But that didn't go on the מזבח. לחמי תודה had 30 out of the 40 were matzah and 10 were chametz. But they didn't go on the מזבח. It's not like a קרבן מנחה that the flour actually you were מקריב on the מזבח, then it can't be chametz. But this is something that you brought along with the korban, but it didn't go on the mizbe'ach, you gave it to the kohen. So 30 were חמ- matzah and 10 were and 10 were chametz, 10 were chametz. But out of the 40, 30 were matzah. As a zecher to those 30 matzah that we had, bedieved you didn't have to have 40. Four bedieved would be enough. Three matzah and one chametz, you're yotzei, bedieved. That's one pshat, there's more to it, but so this is what the Mordechai says, that since Yetzias Mitzrayim is basically like going out of jail, so the Yidden that were mechuyav in bringing a קרבן תודה, and when they bring a קרבן תודה they would bring the me- minimum, three matzot, four challot, three matzah, one chametz, as a zecher to the קרבן תודה that they, I don't know if they brought lefo'al a קרבן תודה, but they would have to bring by going out of Mitzrayim, we also take three matzot. So there's a specific reason why we take three matzot. So here we have two reasons. The main reason is the first one, and he gives in parentheses the other reason. What? Pesach we can't have chametz. So since it's Pesach, we only make a zecher to the matzah, but what can't? But let me ask a shailah and I want somebody to volunteer to answer the shailah. We're saying here that we're making Pesach night a zecher to the קרבן תודה. On the other hand, Pesach, we do not say מזמור לתודה. Not only we do not say on פסח מזמור לתודה, ערב פסח we don't say מזמור לתודה, even in the morning when you're allowed to eat chametz. What's the reason why we don't say מזמור לתודה on Pesach or Erev Pesach? Chol Hamoed Pesach we don't say, and erev, why? Because... So you can't have in mind ערב פסח חלות? But you can't think about chametz on Erev Pesach? They were not allowed to bring a קרבן תודה on Pesach. Why? Because it has chametz. They weren't even allowed to bring on Erev Pesach in the morning when you're allowed to have chametz, why? Not because you might, because there comes the hours when you're not allowed to eat chametz anymore. קרבן תודה you're allowed to eat, how long can you eat from the קרבן תודה, how much time when after you bring it? What do we say in siddur everyday? נו, התודה ואיל נזיר... Yeah, vos shtayt vayter? Here. התודה. Now, from now on, when you say the word התודה, you will know what you are talking about. התודה ואיל נזיר, קדשים קלים, okay? נאכלין בכל העיר, לכל אדם, בכל מאכל, how long? ליום ולילה עד חצות. So when you bring a קרבן תודה this morning, you could eat the meat and the challah a whole day today plus into the night. If you're going to bring a קרבן תודה on Erev Pesach, you won't be able to, you'll have to finish eating it right away when you can't eat chametz anymore. So you are minimizing in the amount of time when you're allowed to eat the קרבן. And we don't want that because you might not be able to finish it and you'll come notar. So on Erev Pesach you, even on Erev Pesach you can't bring a קרבן תודה. As a- you can't bring, and therefore we don't say מזמור לתודה. In other words, we're we try to stay away from mentioning the קרבן תודה on Erev Pesach and certainly on Pesach. So why would it be that Pesach night, by the seder, we're doing something as a zecher to the קרבן תודה? We're taking three matzah, according to the Mordechai's pshat, the reason we're taking three matzah because it's a zecher to the קרבן תודה which had three matzah. 30 matzah, but bediavad it was three. was enough. Lekhorah a stirah. So who's gonna tell me tomorrow? Bli neder, tomorrow I want to hear from somebody a teirutz to this kushya. S'iz a shtarke kushya. Here we say so much a way that Who didn't have a chance yet to You didn't have a chance? Okay, so it's your turn. Good. So tomorrow keep your ears open, we'll hear the answer to this she'elah. Okay, ober dervayl the Rebbe brings here that the reason why we have three matzot is, or one reason is because we need two for לחם משנה, two שלמות and one broken, and the second reason is because of these three.

Ulehosif, the Rebbe said I will add, אז וויבאלד אז יעדער ענין in Torah is bediyuk, since everything in the Torah is exact, איז מסתבר לומר אז אויך דער מספר פון ג' matzot, that mistama the reason why we have three מצות איז נישט נאר מצד א זייטיקן טעם. It's not only for a side reason. So far, why do we need three matzot has nothing to do with the mitzvah of matzah. It just happens to be because we need two שלמות and one broken one, so if you add up 2 + 1 = 3, that's all, so there's no inyan in three. Same thing di andere de'ah, an inyan in three according to the second peshat, Mordechai, it's not because of an inyan in three, because he wanted to make a zecher to the קרבן תודה, and קרבן תודה had three, so we have three. But there's nothing be'etzem in the שייכות of the mitzvah of matzah to three. But everything in Torah must be exact, so it must be that that's not just for a side reason, נאר אויך די מספר הכוסות, כוסות, just like by the wine we said the number four has a special meaning, so it must be here that the number three by the matzah is פארבונדן מיט'ן תוכן פון טעם פון אכילת מצה בכלל. It must be connected to the inyan of מצה, וואס איז כנ\"ל על שום שנגאלו אבותינו ממצרים. We said before, why do we eat matzah? Because we went out of Mitzrayim. So there must be some connection between going out of Mitzrayim and number three. We found a reason, a number four for the kosot, which had a problem. Why takeh four on the on the kosot, not on the matzah? But we found a reason for number four for the kosot, and now he says number three has to do, must must have to do with the matzah, even though the simple reason is not that. Al pi zeh komt ois, if we go that way, that direction, comes out אז אין גאולת מצרים זענען פאראן צוויי ענינים. In the geulah of Mitzrayim there are two things: איין ענין וואס באשטייט פון דריי פרטים בכלל this sichah happens to be such an interesting sichah that when you finish the whole sichah, it's like a puzzle. You have so many details, and it all fits into one big, you know, big thing, you know, fits in so good, three and the four and and matzah and the wine and everything, and with many other things. Not every sichah is like, every sichah has good biurim, but it should be pashut technically that you could fit everything in, this is the sichah. So it must be like this: Pesach has one inyan in יציאת מצרים which is connected to three, וואס דער ענין פון דער גאולה ווערט אויסגעדריקט אין אכילת מצה. Whatever the three represents in the geulah is connected to the mitzvah of matzah. We have no idea what we're talking about, but we know that this is a fact. און דערפאר נעמט מען דריי מצות, that's why we take three matzot, not only because of the side reasons. One second. און א צווייטער ענין וואס באשטייט פון פיר פרטים, then we have another inyan in יציאת מצרים which is made up of four, the ד' לשונות של גאולה, וואס כנגדם האט מען מתקן געווען די ד' kosot, and that has to do with the wine. So there's an inyan of four, an inyan of three, this and they're both connected to יציאת מצרים. ד' לשונות של גאולה is geulah, is יציאת מצרים, so it's ד'. Then you have the ג' matzot which is three, also יציאת מצרים, and they're both prat and they're both true and they fit specifically to matzah and to wine. What did you say? No? All right. So that the Rebbe says we must say. I'm going to point out haarah 7. In the panim, we said before that there are two reasons why we drink four cups of wine. Some say the reason is because of the ד' לשונות של גאולה, and then the second reason, the other reason which the Mordechai holds is because of four kosos of ישועה. So the Rebbe in haarah 7 says, וראה בארוכה לקוטי שיחות חלק י\"א עמוד 14 ואילך, look over there, ושם, there you will see, שיש לומר שנפקא מינה גם להלכה בין הטעמים. It's not though just a reason, what difference in different reasons, there's a nafka minah lahalachah. What's the nafka minah? אי הסיבה הוי תנאי בשתיית ד' כוסות, עיין שם. Well, the Rebbe says ayen sham means if you read the haarah, and the Rebbe says ayen sham, ayen sham means read there. If you don't look there, you're not listening to the Rebbe. The Rebbe says, \"Look.\" He says, \"ראיה בעלמא? Look.\" We don't care. The Rebbe tells you, \"Look,\" so you got to look. So we got to look up, what does it say there? So it says there that it's nafka minah lahalachah if haseibah is a tenai in the מצות ד' kosos. This is a long אריכות השיחה, which is also very nigleh, lamdishe, a very lamdishe sichah. It's one of those sichot that you come home and you want to chazer up a lamdishe sichah in the place where you come, especially if there are fremde people, that's a very good sichah to chazer. This sichah is a good kushya in nigleh, but the answer is al pi chassidut. But there it's mamash full nigleh. He has a chakirah there—not get to the end yet, but he has a chakirah there—you have to drink the ד' כוסות בהסיבה, right? Leaning. And if you didn't lean, what do you have to do? You have to drink it over again. Now, he has a sheilah there: is haseibah a mitzvah by itself, chachamim made a takanah of haseibah, but they said when should you do the haseibah? B'shaat you drink the ד' כוסות or the matzah. Or there's no din of הסיבה, חכמים said that the כוסות that you drink should be בהסיבה. So what's, so what happens, so what's nafka mina? If it's, first of all, the nafka mina would be, what happens if you are not in a place where you have where you where where you're able to have wine? Should you do haseibah without wine? So there you could say that well that even if haseibah is a mitzvah for itself, but they said to do it during the time of the wine. But do you takeh have to drink over the cups? Now, you do have to drink over. The sheilah will be like this: listen. So nafka mina lehalachah, the sheilah will be if a person drank the cups without haseibah, what didn't he do? What's lacking now? Is lacking haseibah, or he wasn't mekayem the mitzvah of ד' כוסות? If if if ד' כוסות have to be drunk בהסיבה, there's a certain condition how you're mekayem the mitzvah of ד' כוסות. You didn't do it right, you got to do it over. If if haseibah is a separate mitzvah, they just said haseibah has to be done ד' כוסות. So what you what So why do you have to do it over? What did you miss? Haseibah. The sheilah will be, can you make a new brachah? Can you make a ברכה אשר קדשנו במצותיו וצונו—you can't make a brachah on on on drinking ד' כוסות—but would be would there be a חילוק מצד הדין of ד' כוסות? But lefoal you got to do it over anyway, whichever way. The nafka mina would be like this. It's an interesting nafka mina. It's what the Rebbe says there. If someone drank ד' כוסות without haseibah, now, he happens to be by a table where there is no need for haseibah, he's not allowed to do haseibah. למשל, who can't do haseibah? בפני רבו. Should he drink over the ד' כוסות? And he won't do haseibah. Nu, what do you think? He drank without haseibah, now, he knows he has to drink it over, and now he's sitting in front of his Rebbe. So if if he was not mekayem the mitzvah of ד' כוסות, so he has to drink it over. Yeah, but you didn't do the mitzvah of ד' כוסות. Now there's no mitzvah of haseibah, but lefoal you missed out Now you could do it without a haseibah. If it's only a din in haseibah, there's no reason to drink it over, because there's a chiyuv of haseibah. Now there's no chiyuv anymore. Not put you, he happened to be. He first drank ד' כוסות, forgot to make haseibah. Then he heard his Rebbe called him, \"Come here, I need your help.\" So he went over to his Rebbe's house, and now he's sitting there. The Rebbe says, \"I need you here to help me out,\" sitting there. He says to his Rebbe, \"You know, I didn't do haseibah. Do I have to drink over ד' כוסות?\" If he's going to drink over the ד' כוסות, he will not do it with haseibah anyway. Should he drink it over? So, if he missed out the mitzvah of haseibah, should he drink it over? No, he has no חיוב הסיבה now. If he missed the mitzvah of ד' כוסות, even though he's not going to do haseibah, but l'foal he didn't mitzvah of ד' כוסות. And now he's not chayav, so he has to do ד' כוסות without haseibah. But the Rebbe wants to say there could be a chiluk whether which one is a tenai based on these reasons. How is it connected? עיין שם. Look it up. In the end he doesn't do it. הא? No, the Rebbe doesn't... Depends which way we learn it. The end is the Rebbe learns that it's both. It's a tenai in the haseibah and haseibah is a tenai in the ד' כוסות. פ״ו ע״ב in girsa. Girsa פ״ו ע״ב. The Rebbe brings there. That you missed out the ד' כוסות, maybe he also shouldn't have to do, just like the one with the other.