And wine? And number three, and matzah? Let's first understand what is the difference between the inyan of matzah on Pesach and the wine on Pesach. Obviously, they're both for the purpose of יציאת מצרים. They're both a zecher for יציאת מצרים. But these two represent different aspects of יציאת מצרים. And that's why the חכמים said that we have to have, okay, מצה מדאורייתא, but the three מצות דרבנן, the fact that we need three, and the wine is מדרבנן, the four כוסות of wine is דרבנן, but it's connected to different, two different aspects in יציאת מצרים. The Rebbe started saying that in יציאת מצרים, we find two inyanim: as it started, and the way it finished. יציאת מצרים started when they went out of Mitzrayim, finished by מתן תורה. מתן תורה is not just another, another happen- another event in Jewish history. מתן תורה is actually the end of יציאת מצרים. And one of the ראיות the Rebbe brought to it is, who remembers? ולקחתי. That the last four of the four לשונות של גאולה, there are four לשונות of יציאת מצרים. The last one of the four is ולקחתי. What's ולקחתי? I will take you to Me as a nation, which is מתן תורה. So מתן תורה is the end of יציאת מצרים. When יציאת מצרים started, the Yidden were in a very, very low level. They did not deserve יציאת מצרים on their own. Actually, it says in sefarim that they were already in 49 gates of tumah. Had Hashem waited another blink of an eye, they would have been stuck in the 50th and that would have been the end. So they were a very low level. So how did they get out? And when we say getting out of Mitzrayim does not only mean physically out of the land, the country called Mitzrayim. Mitzrayim represents tumah, klipah. They were all the way in tumah. What made them get out? They didn't do anything about it. They didn't reach any high levels. השם, מלמעלה למטה, נגלה עליהם מלך מלכי המלכים, השם came to them, shlept them out. But they did not change. At that time, they still were all the way, all the way down, deep, deep in klipah. Hashem revealed Himself and shlept them out. That's how יציאת מצרים started. They were in a very, very low level. But after they left Mitzrayim, and they started counting Sefirah and preparing themselves to Matan Torah, they every day worked on themselves, and eventually they elevated themselves, they transformed themselves till it came to the time of Matan Torah. 49 days later, they were already at a level where they already deserved and reached the level of kedushah. So what comes out from here? At the beginning of, of יציאת מצרים was when the Yidden were in a very low level. That's the reason why they had to run away from Mitzrayim. And the question is, why did they escape? Who chased them? No one was chasing them. They escaped themselves from themselves. They escaped from the tumah, cuz they knew that they are still not purified, and if they let go they'll be shlept back. So they had to run away, and later on they reached a higher madreigah. And that's the difference, the Rebbe says, between the matzah that we eat as a zecher to יציאת מצרים and the wine that we drink. What's the difference between matzah and wine? Matzah has no taste. Matzah is made of flour and water, has no taste. Chametz has a taste. Bread has a taste after it rises, but matzah not. מצה עשירה has a taste. What's מצה עשירה? Made with juice, that has a taste. But normal matzah that you mekayem the mitzvah is called לחם עוני, poor man's bread, has no taste. Why? Because when the Yidden left Mitzrayim, they had no taste. Taste means taam. Taam doesn't only mean something that tastes good, taam means seichel. The Yidden had no, they were in a very low level. אין עני אלא בדעת. Their mind was a ani, they were on a very low level. So as a zecher to what happened at the time of יציאת מצרים, we eat matzah, which represents aniyus. That's why matzah has to be לחם עוני, poor man's bread, to show that the Yidden were poor. And it has no taste, and it has no geshmak, Yidden had no madregah. The wine, wine already has a geshmak, wine tastes good. The wine represents cheirut. We know always wine represents freedom, and by a, by a chashuve banquet you drink wine, and Achashverosh had a lot of wine by his seudot. So wine represents the fact that the Yidden were in a level where they had a ta'am already in the inyan of אלוקות. The fact that they left טומאת מצרים and the kelipah of Mitzrayim is because they already understood it themselves, and they reached that level themselves. And that's the difference between the wine and the matzah. This will lead us into understanding why there's three matzot and four wine, why there is a number three in connection to the matzah and a number four in connection to the wine. Al pi zeh, we'll learn inside סעיף ד', page 45,

על פי זה וועט מען פארשטיין דעם טעם החילוק צווישן דעם מספר המצות און דעם מספר הכוסות. This will explain the difference in the number of matzot, which is ג', and the number of the kosot, which is ד', four. In the ד' לשונות של גאולה, in these four לשונות of גאולה, איז דא א חילוק צווישן די ערשטע דריי לשונות און דעם פערטן. There's a difference in the first three and the fourth. די ערשטע דריי לשונות, the first three are והוצאתי, והצלתי, וגאלתי. So he says the pasuk like this: והוצאתי אתכם מתחת סבלות מצרים, I will take you out from under the, what's, how do you taytsh in English this, the load, I don't know, whatever, of Mitzrayim. The burden of Mitzrayim, that's a better word. והצלתי אתכם מעבודתם, and I will save you from their work. וגאלתי אתכם בזרוע נטויה ובשפטים גדולים, and I will redeem you with a stretched-out hand and with great punishment. These are the first three. These three זענען עניני גאולה וואס זענען געווארן באלד ביי יציאת מצרים. These are things that happened right away. Right away! Hashem, when He took them out of Mitzrayim, He took them away from the burden of Mitzrayim, He saved them, all these things. ווייל זיי זענען געקומען מלמעלה. And Hashem is saying, \"I'm taking you out. I'm doing...\" Hashem, everything מלמעלה did it. משא\"כ אין דעם פערטן ענין, ולקחתי אתכם לי לעם, but the fourth one, which says, \"I will take you for My nation,\" כאטש אויך דא ווערט געזאגט ולקחתי, even though Hashem said, \"I will take you to Me,\" which means, \"I will take you,\" means מלמעלה, doesn't show, \"You will come to Me.\" It says, \"I will take you.\" It says, אבער אפהענגיק פון יידן. It's up to Yidden. Hashem will take us, but it depends on us. זיי דארפן זיין דאן ראוי צו זיין לי לעם. If He's going to make you, He said, \"I'll make you My nation,\" you have to be deserving of the being My nation. און דאס האט זיך ערשט אויפגעטאן בפועל בשלימות ביי מתן תורה כנ\"ל. This happened by Matan Torah. So by Matan Torah, the Yidden became deserving. To take a person out from a place, he doesn't have to deserve it. You come and shlep him out. But to say, \"I will connect myself to you,\" \"You will be close to Me,\" that depends on him already. He should be If when your Eibershter says, \"You will be My nation,\" the Eibershter could make it from today till tomorrow. If the Yidden are not ready for it, ain't going to work. The nation means, \"You're My nation,\" means that you're given over to Me. You could be a dictator. You could force a guy to do things that you want if you're a dictator. But you can't consider that person your nation, because that person doesn't like you. The only time he's My nation is if he connects him to Me. So in other words, ולקחתי לי לעם has to come from within the Yidden. The Eibershter does it. He takes them. But the Yidden have to do for something for it. So it comes out that the first three לשונות של גאולה are purely what the Eibershter does. That's three. Number four is the mil'matah l'maalah. So the three is mil'maalah l'matah, number four is mil'matah l'maalah. Un deriber is מצה במספר ג', therefore matzah is three, כנגד די ערשטע דריי לשונות של גאולה, כנגד the first three, because as we said, matzah represents the time when the Yidden went out, they were still עני, they didn't do anything, the Eibershter did. That's the first three לשונות. ווייל די מצה איז מורה אויף די גאולה ווי זי קומט מצד הקב\"ה, and because in matzah, we have the geulah the way it comes from the Eibershter, which is the first three לשונות. משא\"כ די כוסות יין, the cups of wine, די וואס זיי זענען מרמז אויף די גאולה ווי זי האט זיך אויפגעטאן דורך די יידן, the wine represents the geulah the way it came from within the Yidden, זענען זיי במספר ד'. That's already four, why? כולל אויך דעם פערטן לשון, this already includes the fourth: ולקחתי אתכם לי לעם, \"I'll take you for a nation.\" מאי טעמא איז נאר אכילת מצה מן התורה, this is the reason why matzah, only matzah is מדאורייתא, ווייל ביי יציאת מצרים און ליל פסח איז בפועל געווען בלויז די גאולה מלמעלה, די ערשטע דריי ענינים. Matzah is מדאורייתא, יין, ד' כוסות is derabbanan. Which is the one, which is the ikar, the d'oraita or the derabbanan? Obviously the d'oraita, because the ikar of Yetziat Mitzrayim that happened Pesach night was only the first three, was what matzah represents. But the wine is that's something from later, that's, but that's not something that mid'oraita we have to do. So it comes out like this. The Mordechai asked a question, why if we drink wine, four cups of wine keneged the four לשונות של גאולה, why don't we have matzah four keneged the ד' לשונות של גאולה? Nu, who'll explain the answer now? How does that answer the מרדכי'ס שאלה? Because of what matzah represents, only fits to the three. It doesn't fit to the four. His kushya was, let's have four מצות כנגד the four לשונות של גאולה. The answer is, no. The inyan of matzah, what matzah represents, doesn't fit to the four. It's not just stam random, you know, you have four לשונות של גאולה, so you have four things here. Has to fit. So the matzah doesn't fit to the fourth lashon. So be'emet this is a new thing which doesn't say anywhere, anywhere, as far as I know. Someone will ask, \"Why do we have three matzot?\" So what were the reasons we gave in the sichah? The Rebbe brought one reason why you need three matzah, two for לחם משנה, one is for broken. The other lash- the other reason is because because of קרבן תודה. You know what we have now? A new reason for three matzah. Nu, what new reason do we have? Because we can't do keneged the ג' לשונות של גאולה. I don't think it says anywhere such a thing. The wine is keneged the ד' לשונות של גאולה, and the three matzah is keneged the ג' לשונות של גאולה. The fourth one doesn't fit, but the three do. So, aderabah, it's keneged the three. So, it's like another point why we have three matzah. Not symmetrical? You're not missing, you have it by the wine. And it davka doesn't fit. We have three לשונות which is the ikar, and then we have the extra which is the fourth. So, we have the extra, too, in the wine, but in the matzah, we don't. Yeah, but you can't have one wine. Then it's not a fourth. Wine and matzah don't mix. In order to have the fourth, you have to have the first three. Like the joke with the with with the חצי שיעור, which I always give the the famous example, חצי שיעור אסור מן התורה. The joke with the kid who was hungry. Remember that joke? The kid who was hungry went to the store and bought a bagel, and he ate the bagel and he was still hungry. So, he bought a second bagel and he was still hungry. Then he bought a third bagel. He said, \"Ah, now I'm full, but I wasted my money. I could have bought the fourth b- the third bagel lechatchilah. Why would I need to- I wouldn't have needed the first three.\" It's not the third bagel. It's the three bagels. Same thing here. It's not the fourth. It's the You only have the fourth if you have the first three. You can't just have one. One will be one. So, you have to have four wine, you know, keneged the ד' לשונות של גאולה, three matzah keneged the ג' לשונות של גאולה. Ah? What? Because the first three speaks about what the Eibershter did to the Yidden, not what the Yidden did themselves. And matzah represents the יציאת, part of Yetzias Mitzrayim that the Eibershter did. So, matzah fits to the first three, and the wine only fits fits to the fourth b'hemshech to the first three, ah? The fourth itself is nothing. The fourth b'hemshech to the three. Well, he just asked it, and I just answered it ba'arichus. But it doesn't mix. It's a mah shayach. If you have You have to have the fourth wine. In wine, you have to have it. So, how do you have the fourth in wine? If you have four. If you can have one cup of wine, the fact that you have three matzah, they're two separate inyanim. Even if If the first two לשונות, probably, but they all do fit, I mean. Could be, could be. Yeah. You have to have the four cups to represent this fourth the fourth inyan. So, dervayle, we only have a shtikel answer. The connection of three matzah and four wine, which we said is connected to number three and number four, so far, it's not connected to the number three. It's connected to something which is in a form of three, and the wine is connected to something which is in the form of four. It's the לשונות of geulah, the three לשונות of geulah and the fourth לשון of geulah. The Rebbe will go further. It's actually connected to number ג' and this is connected to number ד'.

בעומק יתר יש לומר, the Rebbe said we can go deeper, אז עס איז דא א שייכות פנימיות צווישן מצה וכוסות, which is יין, וזייערע מספרים, ג' וד'. There's a connection between wine and matzah, the three, the cups and the matzah in the numbers three and the number four, actually connected to the numbers. What is the difference in number three and number four? דער חילוק צווישן די מספרים ג' און ד', the difference between number three and number four, is מובן פון מאמר חז\"ל בנוגע די אותיות ג' און ד'. What's three and four, ג' און ד'? The Gemara talks about the letters ג' and ד'. The Gemara says ג' ד'. You see where the Gemara is? How do how do you know where the Gemara is? Look in the bottom of the haarah, you'll see. א מדובר א מובן if you look inside. Haarah 33, it's the Gemara Shabbos. In our Maseches Shabbos. S'iz take further down, page 104, because Maseches Shabbos is a big Gemara. That's why the וועלט זאגט שינה בשבת תענוג, that if you want to sleep over a Gemara, if you have a thick Gemara, then the sleep's good. If it's a thin Gemara it's no good, but if it's a thick Gemara it's like a good pillow. So שינה בשבת on Maseches Shabbos is taanug, that's good. So make sure don't be mekayem that. So the Gemara there goes through all the letters, and it says ג' ד' represents גמול דלים. The word ג' comes from the word גמול. What's the taytsh גמול? Like gemilut chasadim, comes from the word גמול. דל, what's a דל? Poor. גמול דלים means give, give to the poor. Dos heyst az ג' iz merumaz oyfn gomel, the ג' is merumaz on the giver, the noten, און ד' oyfn dal. ד' is on the poor man, who's the mekabel, the receiver. So ג' represents the giver, gomel, ג', and ד' represents the dal, the one that's mekabel. Fine. So the way that we see it in the letters, the way we pronounce the words of the letters, ג' ד'. דאס ווערט אויך ארויסגעבראכט אין די מספרים ג' ד'. These two concepts, that the ג' represents the giver and the ד' the receiver, has to do with the numbers, three and four. We'll see, this is not such a clear thing. This is a little bit deep. But before we go further, I just want to know, we used our sechel to understand what are we leading to. So far what the Rabbi said about ג' ד', can you see the connection between the the three of the Matzah and the four of the wine already? Lichorah it's clear already, no? Because the word ג' means gomel, give. We'll see. I didn't say that yet. That I started saying, he said, but we'll see that in a minute and that's going to be a tiefer inyan to understand. But before we get, I just want to see if based on what we said already, if you chap already what the Rabbi's gonna say. Based on what we said before, and what the Rabbi says now that ג' is the giver and this is the receiver, do you see the connection? Matzah represents Hashem's giving us יציאת מצרים, what Hashem did, that's the noten. ד' represents the mekabel, that's the Yidden who are the receivers. And that's what we kept on saying, that the matzah represents the way the אויבערשטער מלמעלה למטה took us out of מצרים, that's the noten. The wine represents the way the Yidden have a geshmak already, and the Yidden did it, that's the mekabel. So that fits to the number ד' to the word ד'. So right away we see how it fits to גומל דלים, to to to ג' and ד'. But now the Rebbe says it has to do with the numbers. So let's read inside and see if we can understand it or not.

ההשפעה ווי זי שטייט נאך אין דעם משפיע, when you want to mashpia something, the hashpaah that is in the משפיע, ווי א זייגער. You know what I'm saying? ער קומט ווי א זייגער, אלע טאג אויף די זעלבע צייט פונקט. You could tell time by his coming. No, he's very mesudar. Comes on time. Every day, the exact same time. א זאך לערנען, everything is a horaah. It comes on time. It does everything at the right time, in the right place, isn't it? Yeah, kabbalas ol. ההשפעה ווי זי שטייט אין דעם משפיע, a noten, a hashpaah that's inside, while it's still in the giver, in the משפיע, באשטייט זי פון דריי בחינות. It's made up of three parts. בשעת די השפעה קומט שוין צו אן צום מקבל, ווערט, קומט צו א פערטע בחינה. When the hashpaah comes to the mekabel, then you get a fourth part. Noten has three parts, that's ג׳, the mekabel already has a fourth. What are they? What happened by this mekabel? The שטח, the כלי המקבל. When the mekabel receives it, you have a fourth thing, which is the kli of the מקבל, וואס ס'איז פריער געווען בהעלם אין דער השפעה. In the hashpaah, before you gave it, you didn't have a mekabel, you had the hashpaah itself. And the hashpaah is made up of three parts. What are the three parts? Okay, what are the three parts that you have by a hashpaah? When a person, a mashpia, gives over, there are three inyanim there, and then there's the fourth one when it comes into the mekabel. See, it doesn't say here. In Chassidus it says that like you know the it's three parts like the etzem, and then the hamshachah, and then there's a specific hashpaah you want to give to a person, and then but once it comes in actually gilui, but these are three levels before it comes to gilui, and then once it What are the three levels? There's the etzem of the chesed, and then there's the המשכת ההתעוררות, which is just an arousing to do chesed, and then it's to a person you want to do it to, and then you actually the action is done. An action is done, that's the fourth. That's the מקבל, when you And the first three are? The עצם The עצם of the מדה, of the השפעה And then the המשכת ההתעוררות, which is generally you want to do a chesed, but not to a specific person. It's not out yet. And then you decide who and what you're going to do, and then when you actually do it is the fourth. Who and what you're going to do is after the המשכת ההתעוררות, that's that's the already what your your your desire is, you give it to him. Or you could say the עצם האור Okay. Similar to what he's saying, so you could say the עצם האור, and the אור שייך לעצם, the עצם, and the אור שייך לעולמות. The עצם, and then the אור שייך לעצם, and the אור שייך לעולמות, let's say. And then you have the way it comes into עולמות. That's what it would be by this No, but you can have it by every השפעה. We see in in the person you have חב״ד, חג״ת, then you have נה״י, and the מלכות. Also you have חב״ד, which is the first the מקור. I don't know if you could connect it to what you're saying, the עצם maybe, and חג״ת is already coming out, נצח הוד יסוד is already as the השפעה comes, and מלכות is the מקבל. בכלל it says also that every השפעה has ראש, תוך, and סוף. The beginning, the middle, and the end. The pasuk says אני ראשון ואני אחרון ומבלעדי אין אלקים. So there's ראשון and אחרון ומבלעדי. Says that the letter אמת, the word אמת is made up of three letters, three. What are the three? The first letter of the alef beis, the middle letter of the alef beis, and the last letter. That's ראש, תוך, סוף. So whichever way we're going to put it, whoever words in in in Chassidus we're going to use, it does say that a השפעה that a person has in order to come from the משפיע to the מקבל, it has to go three through three stages. We see l'mashal to come to עולם הזה הגשמי, how many דרגות does it go through? בריאה, יצירה, ועשיה, and then it comes to Olam Hazeh. The makor is אצילות, but the way it should come down is these three. A lot of things are divided in three. Some things are divided in four, but bichlal it's divided in three. You have ראשי תיבות אמר. What is that? אור, מים, רקיע. You have אור, then you have מים, and then you have רקיע, it says. אור is very is not matter, not at all. מים already is something that's tangible, but it's still not stable, moves. רקיע, what's a רקיע? It says אגליד מיא when the water freezes. That's already the last stage, and then you give over to the mekabel. So we find in a lot of places that from the mashpia to the to mekabel, in the mashpia, from when the hashpaah starts, It already has to have three stages till it goes through. Then you have the fourth, which is the mekabel himself. So we just finished saying that the ג is the noten, that's the mashpia. By the mashpia, how many madregot do you have? Three. The wine and that and the ד is the mekabel. The mekabel, that's the fourth. That's why the the matzah which is mashpia, the Aibershter, is three. The mekabel, wine which represents the Yidden, the mekabel, that's why there it's four. So here we see not only does it fit to the num- to the word ג ד, fits also to the number three and number four. This is very vague. It needs a it needs a hasbarah in Chassidus. What is this inyan of the three we say? The etzem the what you the עצם השפעה, and then the hamshachah, then the way it's ready to come out. Use the term המשכה נעלמת. The word המשכה נעלמת is a סתירה מיניה וביה, is a contradiction. המשכה is גילוי, and נעלמת is נעלם, but that's exactly what it is. It's a דרגא where it's already נמשך in a form of העלם. Anyway, the bottom line is we know that there is ג in the משפיע, that's the מצה, and there's ד in the מקבל, which is the ענין of the wine of the Yidden. Moshe Kraik, you want to make the raffle? Thanks. Well, ווארט צו, אל, דער עולם