explains באריכות is that according to the Rosh, and he mentioned the Rosh before, the reason we have three matzah is not because of the קרבן תודה. The reason we have three matzah is because of what? What's the other reason? You need two for לחם משנה and one extra one for being a פרוסה for לחם עוני, so you have to have three matzah. That's the reason. The Rosh says that these three matzah they used to make, the amount of flour they used for these three matzah was an עשרון, similar to the three matzah that they used in the קרבן תודה. The Rebbe says, according to this, the zecher is not from the amount of matzah, the zecher is from the flour, how much flour you used, that you can't see. So according to the Mordechai it's a zecher for the קרבן תודה outright. You can see three matzah for the קרבן תודה, that's a problem. According to the Alter Rebbe, according to the Rosh, it's no problem. Okay, let's go weiter here. Here we're holding according to the Mordechai takeh? Who says the Mordechai says you don't say מזמור לתודה? So here we're holding here on page 44, סעיף ג׳, that the nekudah that we learned till now, and as I said, should listen to this sichah because this is a very interesting sichah, it's a very like a fits like a puzzle, and besides that, come home for Pesach you've got to chazar a sichah. Here you've got a sichah to chazar. Your parents will be so happy. How does that prove whether you learned the whole year or not? But that's how it is. I know the kids come Pesach, the kids come to the Seder, and they have a vort on the Haggadah, oh, it's a gevaldike school. Look what they have. If they don't have a vort on the Haggadah, it's a terrible school, no good. What's the difference? They learned the last few days, they learned a vort on the Haggadah and they say it. So that's the ikar, the school is good. And if they don't have, it means the school is no. But that's how it is. The nature of parents are is that way, that when you see, oh, wow, my son. Same thing with a bochur. You come and you say over a vort, a geshmake vort in this, from a sicha. Oh, my son mamash accomplished so much in the yeshiva this year. And if you don't have what to say, you could have learned גאנץ מסכת שבת, but by the seder, by the ד׳ כוסות you don't have what to repeat, what did he learn already? So we got to satisfy even the parents. How'd I know that that's the way parents look at it? That's, I'm a parent. That's for a different story. Okay, so the Rebbe says here that we find we find ארבע כוסות, four cups of wine, three matzot, and the Mordechai asks if the reason for the four cups of wine is because of four לשונות של גאולה, it should better have been by the matzah. So he says the matzah must be for a different the wine the four cups of wine is for a different reason. But what about those that do hold of that reason? Those that hold that the reason is like the Alter Rebbe holds that the reason for the four cups of wine is because of the four לשונות של גאולה, why did the chachamim make the four by the wine, not by the matzah? By the matzah we find there's a number three. Why do we have three? So he said two reasons. Or because of like we said before, you need two מצה שלמות for לחם משנה and one more for the broken one, לחם עוני, make three, or because like קרבן תודה. But whatever it is, there is a reason why we need three. But it seems like the reason why we need three is nothing to do with the concept of matzah. It just happens to be. Since it happens to be that there's a din of לחם משנה and there's a din of לחם עוני, it turns out to be number three. But it doesn't have anything to do with the number three. Four cups of wine is for a certain reason, has nothing to do with the number four, just happens to be that there are four לשונות של גאולה. Had there been five לשונות של גאולה, we would drink five cups of wine. Had there been three, we would drink three. In other words, there's no significance in the fact that it's four. But everything in Torah is meduyak. So it must be something connected to the number four and that's connected davka to wine. Something connected to the number three, in the number three, that's connected davka to matzah. Now, it's very hard to think how could this all fit. Number four, number three. Yeah, we'll see. We'll see. יש לומר, א ביאור אין דעם. So we can say the pshat is like this.

עס איז ידוע וואס שטייט אין ספרים. You know what it says in sefarim. A last piece that the Rebbe said was must be that in Yetzias Mitzrayim we have two inyanim. One inyan that has to do with number three, one inyan which has to do with number four, and both have to do with Yetzias Mitzrayim. And the number three one has to do with matzah, and the number four has to do with wine. So the ביאור אין דעם is like this, the Rebbe says. עס איז ידוע וואס שטייט אין ספרים. We know what it says in sefarim. אבער בשעת יציאת מצרים זענען אידן נישט געווען ראוי צו דער גאולה. When the Yidden went out of Mitzrayim, they were not really deserving the geulah. They were not at a level that they reached that they deserve to be taken out of Mitzrayim, און עד כדי כך, so much so, אז ווען אידן בלייבן נאך איין רגע אין מצרים, the sefarim say had Yidden been left one more second in Mitzrayim, וואלטן זיי, רחמנא ליצלן, אין גאנצן פארזונקען געווארן אין טומאת מצרים. They would have been sunken completely in טומאת מצרים, and they would never be able to get out. They would have reached חמישים שערי טומאה, the 50th gate of טומאה. Like this it says they reached the 49th gate of טומאה, which is as far as you go, from there you could still leave. If you reach the 50th gate of טומאה, you're stuck forever. The Yidden were so low they almost, almost reached the 50th gate of טומאה, so the Eibershter the last second before they reached that level schlepped them out. Had he waited כהרף עין, another blink of an eye, he would have been too late. So we can imagine how low the Yidden were. אבער דער אויבערשטער האט זיי כהרף עין, the Eibershter with a blink of an eye, זיי ארויסגענומען פון טומאת מצרים, took them out of Mitzrayim, which means he took them out of the טומאת מצרים. And the lashon that says in the Haggadah לגבי this inyan is, נגלה עליהם מלך מלכי המלכים הקדוש ברוך הוא וגאלם. The Melech Malchei HaMelachim, which is the King of kings, which is the Eibershter, revealed himself to them and took them out. דאס הייסט, if you want to use the language of chassidus, the Yetzias Mitzrayim did not come מלמטה למעלה, it came מלמעלה למטה. It's not a pshat that the Yidden reached, they brought them they they they worked on themselves and they transformed themselves, they reached a higher madreigah and they reached a madreigah of גילוי אלקות. They, we're not talking here about the physical part of leaving the country, we're talking about Mitzrayim representing טומאה, מצרים represents kelipah. When they left Mitzrayim, they left the קליפה. How did they get out of this קליפה, out of this טומאה? So could have been, how does a person get out of טומאה? You realize it, you start working on yourself, everyone knows for themselves, and you schlep yourself out. They did not do that. They did not work on themselves to get themselves out מלמטה למעלה. The Oibershter came מלמעלה, נגלה עליהם, he revealed himself to them, schlepped them out. But they themselves did not reach that level on their own. That's what happened by יציאת מצרים. יש לומר אז דאס איז די ענין וואס די שלימות פון גאולת מצרים איז געווען ערשט ביי מתן תורה. That's the pshat why we say that when did יציאת מצרים come to its real tachlis? By מתן תורה. Lichora, it's a shaila. What's the shaila? Why is מתן תורה connected to יציאת מצרים? יציאת מצרים is going out of Mitzrayim. They left Mitzrayim, that's it, they went out of Mitzrayim. Now you might say that קריעת ים סוף still part of יציאת מצרים, that would make sense. Why? Because the Mitzrayim were running after them, and if not for קריעת ים סוף, they would have been taken back to Mitzrayim, so they didn't leave till after קריעת ים סוף. But when קריעת ים סוף was over and the Mitzrayim drowned, finished, they're free from Mitzrayim. So לכאורה יציאת מצרים is over. Why do we say, always says that the real completion of יציאת מצרים came by מתן תורה? מתן תורה is a great thing, the Oibershter gave us the Torah, it's the most important thing, it is the tachlis of everything. But why is it part of יציאת מצרים? So the Rebbe explains this, that this could explain what we said before, that מתן תורה was the shleimut of יציאת מצרים, why? ווי מען זעט דאס אויך in the ד' לשונות של גאולה, we actually see that in the four לשונות של גאולה, that firte, der letster loshn, the fourth of the of the four, which is the last one, is ולקחתי אתכם לי לעם, I will take you to my nation, dos meint beshas durch Matan Torah, at the time through Matan Torah. And that's called one of the לשונות של גאולה, even though it's not talking about geulah. The first three you can understand: והוצאתי means I'll take you out, וגאלתי I'll redeem you, and והצלתי I'll save you, וגאלתי והוצאתי והצלתי וגאלתי, these three לשונות, but ולקחתי is Matan Torah. Why is it one of the לשונות של גאולה? Obviously it shows that Matan Torah is the end part, the end part of Yetzias Mitzrayim. Why? Vayl der tachlis fun geulas Mitzrayim bishleimusah, because the tachlis, the whole purpose of Yetzias Mitzrayim, and when is it complete, az di Yidden zoln aroys bishleimus fun tumas Mitzrayim. The main thing is not just leaving the country, going out of the kelipah of the tumah of Mitzrayim. וואס דאס האט זיך געטאן בפועל אין די טעג צווישן יציאת מצרים און מתן תורה. When did that really happen? By Yetzias Mitzrayim, the Yidden didn't really leave the leave the tumah. They did not leave anything. They were still the same way as they were before. Der Eibershter schlepped them out. So as long as der Eibershter is holding on to them, they're out. The moment der Eibershter would let go, they're back to before, because they didn't do anything about it. In Tanya it says, כי ברח העם, the Yidden escaped from Mitzrayim. So what does he ask in Tanya, who remembers? Why did they have to escape? Who's chasing them? When do you escape? You're hiding, somebody doesn't want you to go, you have to escape. The Mitzrayim sent them out! What who were they running away from? The answer is, who were they running away from? From their own נפש הבהמית. They knew, the Yidden knew, that they're still in a very low level, and they have to run away from Mitzrayim. Had they worked on themselves to elevate themselves, they wouldn't have to run away, they're now in a different level. So, when did this happen that they really left טומאת מצרים, when it really penetrated in them, it was internalized? The days between Yetzias Mitzrayim and Matan Torah. That's when it worked. וואס דאס האט זיך געטאן בפועל אין די טעג צווישן יציאת מצרים און מתן תורה, that's what had happened, ven di Yidden hobn zich tsugegreit tsu Kabbolas HaTorah, when the Yidden prepared themselves to receive the תורה, ביז עס קומענדיק צו מתן תורה, זענען יידן שוין געווען ראוי צו דער כהנים, גוי קדוש. By the time they got to Matan Torah, which was how many days later? Nu, how many days later? 49, the days of Sefirah. You have to be quick. From when they left Mitzrayim till Matan Torah was 49 days. Every day they worked on a different middah, elevated themselves, and got out of טומאת מצרים, and then they were ready for Matan Torah. So der Eibershter told them, you are now a holy nation, because now they became a holy nation. So what we see from here is like this: going out of Mitzrayim was just a גילוי מלמעלה. Der Eibershter came and schlepped them out. Later on, they worked on themselves till they reached the level that they were raui for Matan Torah, and they received the Torah.

לפי דעם איז מובן דער חילוק צווישן מצה און יין. Now we'll understand the difference between matzah and wine, which is the arba kosot. מצה איז מדגיש די גאולת מצרים ווי זי איז געקומען נישט א דאנק די עבודה פון די יידן, נאר אין אן אופן פונעם, בלשון ההגדה, מצה זו שאנו אוכלים על שום. The Rebbe is going to say here that matzah represents, obviously, the geulah. What part of the geulah? Does it represent anything that the Yidden did, that because of that, they left Mitzrayim? Matzah, we say in the Haggadah, why do we eat matzah? So the Rebbe quotes the Haggadah: מצה זו שאנו אוכלים, the matzah that we eat, על שום שלא הספיק בצקם של אבותינו להחמיץ, that their dough did not have a chance to get to rise, עד, till what happened? נגלה עליהם מלך מלכי המלכים הקדוש ברוך הוא וגאלם, till Hashem revealed Himself. So the matzah represents the fact that Hashem revealed Himself to them. So that represents the idea that by Yetzias Mitzrayim, the Yidden were not raui for the geulah. Because we say the reason we eat matzah, because the dough didn't rise, couldn't rise, till Hashem took them out of Mitzrayim. How did He take them out? נגלה עליהם מלך מלכי המלכים, השם revealed Himself. So matzah shows that the Yetzias Mitzrayim came m didn't dem Eibershter. So matzah shows this prat that we just said. We said that Yetzias Mitzrayim did not come from within the Yidden, it came from Der Eibershter. מצה איז פארבונדן מיטן חיפזון פון דער גאולה. Matzah is connected to the rush of the geulah. A pasuk says, כי בחפזון יצאת, the Yidden went out of Mitzrayim very fast. And as I said before, why did they have to run fast? Because they were still in the tumah. So matzah, which says they ran so fast that they couldn't, the dough couldn't rise, and that's what matzah is. So matzah represents the rush of Yetzias Mitzrayim. Why was there a rush? Because it came milma'alah, not from them. לא הספיק בצקם של אבותינו להחמיץ, the dough did not get a chance to rise. דער חיפזון, ארויסצונעמען די יידן פון טומאת מצרים. So matzah represents the idea that there had to be a rush to take the Yidden out of Mitzrayim, which means it represents the idea that Yidden went out of Mitzrayim as a gilui milma'alah, not milmatah. Or we have other words, besides the words מלמעלה למטה, מטה למעלה, what are the other words in Chassidus? אתערותא דלעילא, אתערותא דלתתא. It was not אתערותא דלתתא, it was an אתערותא דלעילא. And that we see in what matzah represents. sents. So again, why does matzah, an inyan that has to do with Yetzias Mitzrayim? Because by Yetzias Mitzrayim, it was a gilui milma'alah, not milmatah, and matzah represents the fact that they had to run away, shows that they were not ready. און דערפאר מוז מצה זיין א לחם עוני דוקא. That's why matzah has to be poor man's bread. What's taytsh? When is a person really poor? אין עני אלא בדעת. The real poor person is a person who is poor in in intellect. Money is one thing. If you don't have money, you're poor, bifshitus, odo'y. But the real poverty is when a person is in his intelligence, in his knowledge, he's poor. Why is a person How Which person would be poor? Someone who didn't learn. He didn't learn, he doesn't know. If you learn, you know. So אין עני אלא בדעת. So when we say matzah is connected to poverty, it's connected to poverty in daas. Why? Now, what can we figure out based on what we just said? Because the matzah represents the fact that the Yidden were in a low madreigah. Even though they left Mitzrayim, but they were still in a low madreigah. Where do we see it? In the fact that it's matzah. That means matzah is connected to the fact that the Yidden were עני בדעת. If a Yid is in טומאת מצרים, a Yid who is in טומאת מצרים, that means that he's an עני בדעת, he's poor in his daas. When the Yidden left Mitzrayim, they were still involved in טומאת מצרים. They just were schlepped out, but their selves were still there. That's why the matzah, which represents that madreigah, is called lechem oni. זכר למצב פון עניות in kedushah v'taharah. It's a zecher to the fact that the Yidden were poor in kedushah. They were poor in taharah, they were poor in daas. Huh? Daas and? No, here here is not mechalek. Here it says, when we say אין עני אלא בדעת means in in in in ruchniyusdike inyanim. It doesn't mean daas. You could, אודאי, if you go sometimes bifrat, you say it's more daas than something else, but here is אין עני אלא בדעת means a person who's poor in his מדריגה רוחניות, whether it's his seichel or his middos or his his kedushah, all that is included in one thing, that's called ani. And the Yidden at that time were poor in that. That's why matzah is lechem oni. That's later, that's after יציאת מצרים. Let's finish the sichah, we'll see. Bifshitus, just like we see bifshitus, what is the פשט לחם עוני? How do we describe להלכה לחם עוני? Besides that we said that you have to break the matzah to have a broken piece, what else do we see in לחם עוני? Because of לחם עוני, because it's לחם עוני, מצה has to be flour and water. You can't have flour and juice and מי פירות, that's called מצה עשירה, שולחן ערוך in Gemara. If it mix fruit juice, it's called מצה עשירה, that's called rich man's matzah. What's the difference between מצה עשירה and and לחם עוני? In taste. If you have water and flour, it's tasteless. If you mix in juice, apple juice or orange juice or wine or something else, grape juice, it gives it a taste. So he says בפשטות, א לחם וואס האט נישט קיין טעם. לחם עוני is lechem has no taam. וחמץ, אדער מצה עשירה, חמץ has a taste, even though it's only flour and water, but since it rises it gets a taste. מצה עשירה has a taste also, a taste of the juice. Matzah cannot be with a taam. Why not? ווייל טעם ווייזט אויף אן ענין וואס דער אדם האט אין דעם א גשמאק. Taam means that something that tastes good, the person enjoys it. סיי ווייל ער איז מוסבר בשכלו, you enjoy it or because you understand it in your שכל, אדער ער פילט אין א הארציקע שייכות מיט די מדות, or your middot are in it. What's the taytsh of the word taam? Taam means? One person says reason, one person says taste. They both They're not the same, but they're both connected. Taam means that you have a geshmak in it. You can have a geshmak in something because it tastes good. You can have a geshmak in something because it makes a lot of sense. What's geshmaker to a baal sechel? A geshmake piece of cake or a geshmake sevara? To a baal sechel? I don't know. To a person who's an intellect... intellectual person and he hears epes a geshmake sevara, he's a real intellectual person who enjoys sechel, that'll be something geshmak. How about eat a nice piece of cake? It's good, it's it's it's But they're both the inyan of taam. So taam, which is a taste, that's when your sechel is working. The Yidden in Mitzrayim, the sechel or their intellect, their their מדרגה רוחניות did not work. So the truth is they didn't have the taam. That's why we have to eat לחם עוני. Di bald az di geulah fun tum'at Mitzrayim iz gekumen milmaalah, since the geulah from Mitzrayim, from טומאת מצרים came milmaalah, un nisht מצד הכנה דערצו מצד די Yidden, mitz di Yidden אידן, not because the Yidden were ready for it, איז מובן, so for that we understand אז ס'איז בזה נישט געווען א טעם in them. So they had no taam in יציאת מצרים, it wasn't gishmak, it wasn't something that came from within them. עבדים היו אבותינו במצרים, they were avadim. And what's the דין בדרך כלל by an eved? דעבדא בהפקר ניחא ליה. An eved likes to be hefker. Likes to be free to do whatever his heart desires. ואפילו בט״ו בניסן ולאחריו, even by ט״ו בניסן when Pesach came, and after that איז בזה נאך פארבליבן פון רע וטומאת מצרים. They still had some of the evil and tumah of מצרים, און עס איז געווען ברח העם. They had to run away, antlofn fun די מצרים. וואס דאס מיינט דער ארויסגיין פון רע בדרך אתכפיא, בדרך קבלת עול. They went out, they were forced out, so they forced themselves out, and the Eibershter schlepped them out. It didn't internalize in them, so they did not have a gishmak in יציאת מצרים. In, not physical יציאת מצרים, in the יציאת מצרים the ruchniyus'dike part that they now are not part of the tumah of Mitzrayim. That's what matzah is. Matzah is no taste, so matzah represents the fact that they had no taste in יציאת מצרים, they were in a low madregah, and it only came because the Eibershter rushed them out and took them out.

מה שאין כן יין, וואס האט א טעם, wine has a taste, a gishmak, ווי אזוי דאס רופט ארויס שירה ווען דער אדם איז שותה, besides that when a person drinks wine you start singing, gives you excitement. אין אומרים שירה אלא על היין, it says you could only say shirah on the wine, is a zecher l...Geulah velacherut. Wine is a zecher, not to the negative part of יציאת מצרים, the fact that it wasn't mil'matah, it's to the fact that they came out lecheirut. ווי ס'האט זיך סוף כל סוף אפגעטון בפועל ביי אידן, as it came the bottom line, what happened at the end? The end was it started off because the Eibershter schlepped them out, and it was not from their avodah, but then they started doing avodah, and finally at the end came to Mitzrayim to מתן תורה, it worked. So wine represents more the cheirut which happened at the end. אז זיי מצד זייער עבודה ומעשים זענען ניצול געווארן פון די רע פון מצרים, that they finally got out of רע פון מצרים. So that's hinted in yayin, because yayin has a geshmak, and that didn't happen at the beginning, that happened later. So we have two aspects in יציאת מצרים, how it started and how it eventually ended off. Both aspects are hinted in the mitzvot of the seder. One is the matzah is for the first part, and the wine is for the second part. And by understanding this difference, we will get to why this is three and this is four, how it fits to the numbers and with all the other pratim that come along.