Now being that this is the last class before Pesach, so the subject tonight will be on a topic concerning Pesach. It's not going to be a Pesach class, but a topic concerning one of the things on Pesach. If you want to give it a title, it's going to be the mystical explanation or significance of the three matzot and the four cups of wine. We all know that Pesach night, at the seder, the main role play the matzah and the wine. And the seder is that we have three matzot and four cups of wine. There are הלכהדיק explanations why we have three matzot and why we have three, four cups of wine. So let me first explain a little bit the הלכהדיק simple meaning behind these two ענינים, and then we'll go a little bit deeper to explain the mystical interpretation of these two ענינים, why there are three matzot and four cups of wine. In halacha, the reason we have three... First, I want to mention that the matzah, the mitzvah of eating matzah is a mitzvah of the Torah. In the Chumash, it says that on Pesach night we have to eat matzah. And the reason is because through eating matzah, we will remember Yetzias Mitzrayim, we will remember that when the Jews went out of Mitzrayim, לא הספיק בצקם של אבותינו להחמיץ, the dough of our fathers didn't manage to rise, and they ate matzah. So too, in order to remember that, we have to eat matzah. So that's a mitzvah from the Torah. The mitzvah of drinking the wine Pesach night is only a mitzvah miderabbanan. The chachamim, the sages, the chachamim, the rabbis, later generations established this mitzvah of drinking the cups of wine. That's number one. The reason we have three mitzvot, there are many reasons given in different ספרים. One reason is it's supposed to remind us of the three Avot, Avraham, Yitzchak, and Yaakov. Also, we know that the three matzot are Kohen, Levi, and Yisrael. We have these three groups by the Yidden, so we have three matzot. It also reminds us, it says in different ספרים, that when the angels came to Avraham Avinu, it happened to be Pesach. He said, שלוש סאים קמח, he was going to, told Sarah to bake three סאה of flour. To remind us of that happening, that event, where there were three סאה, which is a measurement, we have three מצות. There's another reason for the three מצות the Mordechai says, because Pesach is the time when we thank Hashem for יציאת מצרים, for the Exodus of מצרים, which is similar to a קרבן תודה. We know that among the sacrifices, there was a קרבן תודה. A קרבן תודה was a קרבן that was brought as a thanksgiving when a person was saved from a problem, if a miracle happened to him or he was saved from a sakanah, from a danger, he brings this special קרבן. This קרבן had something special that almost no other קרבן had, that besides the animal that they had to bring, they had to have bread, challot they called them, that came along with it. 40 challot. 10 of them were chametz, and 30 were matzah. They needed 40, but b'diavad if they didn't have, four would be enough, one chametz and three matzot. So the קרבן תודה needed the minimum of three מצות, and because Pesach night we thank Hashem for יציאת מצרים, it's like a קרבן תודה, we have three מצות. These are all like reasons which fall into the category of רמז, hint. The real הלכהדיק reason, let me be honest, are not, none of them above. The real הלכהדיק reason given in the Shulchan Aruch is very simple. Since Pesach is Yom Tov, Yom Tov we need לחם משנה. Every Shabbos and Yom Tov we need two bread, Pesach which is Pesach you can't have bread chametz, so you have two מצות, so we need two sheleimot, two complete matzot, because when we have לחם משנה you can't have broken pieces, you have to have whole. On the other hand, Pesach night when we eat the matzah, the matzah has to be לחם עוני. לחם עוני means poor man's bread. And the Gemara says that a poor man usually doesn't have a whole piece of bread, he usually has broken pieces. So Pesach night there is a mitzvah to have a broken piece of chalah, of matzah, cannot chalah so it's matzah, broken piece to be לחם עוני. So how do we work it? We have to have two whole matzot for לחם משנה, we also have to have a broken matzah for לחם עוני, so how do we manage? So we have three matzot. Two are whole and one we break like we do in the middle of the in the beginning we break it. So we're left with two and a half matzot. So we have the two whole ones for לחם משנה and one for לחם עוני. This is the halachic reason why we have three matzot. Why do we drink three four cups of wine? So the simple reason, accepted reason is, this is כנגד the ד' לשונות של גאולה, it's כנגד, parallel to the four expressions of redemption. In פרשת וארא, in the beginning of the פרשה, it says Hashem said to Moshe Rabbeinu, go tell the Jews I will take them out of Mitzrayim, and there we have four expressions. Hashem says, והוצאתי, I will take them out, והצלתי, I will save them, וגאלתי, I will redeem them, ולקחתי, I will take them, I will take them to me which means I will give them the Torah. Now being that there are four expressions of גאולה, four expressions of redemption, the חכמים said we shall drink four cups of wine as a remembrance of these four expressions. The truth is there are other reasons given in sefarim for the cups, four cups of wine. One reason is another reason is because there are four times it says the word כוס, the word cup, cup of wine, when the פסוק in Tanach talks about the future redemption. There are all four cups, four times it says the word כוס when it speaks about Hashem punishing the goyim. Hashem sometimes uses the word, I will give them to drink cups of poison, and I will give you to drink cups of wine, and it says four times the word cups, so that's why we have four cups of wine. But the real, accepted reason we all know is the four לשונות של גאולה, the four expressions of redemption. The Mordechai, the Mordechai is one of the Rishonim, one of the great commentaries on the Gemara, dates back 6, 700 years ago, the Mordechai asks a question: If we want to make a zecher to remember the four expressions of geulah, wouldn't it make more sense that this should be done with the matzah? Since we have to eat the matzah anyways, and the matzah is a mitzvah of the Torah, not even מדרבנן, and the reason we eat matzah is because this is to remind us of יציאת מצרים, and by יציאת מצרים we have four expressions of geulah, wouldn't it make more sense that we should have to eat four matzot? So why is it that we eat we have three matzot and four cups of wine? And his answer is that because of that, because of this question, he says, I feel that the real reason for the four cups of wine is the other reason, is because it says four times the word cup when it talks about the redemption, but not because of these four expressions, because if it would be that, we would do it by the matzah, but since it says four times the word cup, that's why we drink four cups. But if it would be the reason of the four expressions of redemption, we would have four matzot rather than four cups of wine. Now this is a good answer according to those that don't accept the reason of the four expressions of geulah that that is the reason for the wine. But since most commentaries do accept that the reason why we have four cups of wine is because of the four expressions of geulah, what will they do to answer? How could you answer according to them why we have four cups of wine and three matzot? Why not four matzot for the same reason because of these four expressions of geulah? Truth is, bichlal we know that when we find a minhag or a din, a mitzvah, with a certain number, the number has to have a special significance. In this case, even if we'll accept that the reason we have the four cups of wine is because of the four expressions of geulah and the three matzot because of the reason we gave before because you need לחם משנה plus another one, this doesn't show any significance in connection to the number. There's no specialty in the number four and there's no specialty in the number three and there is no reason why matzah should be three and wine should be four, it just turns out that way, that the matzah we need לחם משנה plus another matzah so we have three, just turns happened to be three. And here, since there are four expressions of geulah, it happened to be four. But in truth certainly על פי קבלה, and as I said this is going to be trying to explain the significance of the three and the four, three matzot and the four cups of wine according to Kabbalah, the mystical interpretation, according to Kabbalah certainly When, if anything has a number, there is a special significance in that number. And this will really be connected to when we spoke about the mystical interpretations of numbers, and we went when we got to three and four, I mentioned it by the way, this we'll get a little bit more into it. But first, let's get to the simple point of trying to answer this question: why is it that the wine has four cups because of these four expressions of geulah, and why not the matzah?

The answer is, we know that when the Yidden went out of Mitzrayim, it says in many sefarim, we know that they were not worthy. In other words, they did not reach a high spiritual level. As a matter of fact, they were in a very, very low spiritual level. It says they were so low that they were in the 49 gates of tumah, of impurity. And had they stayed a little bit longer, and they would have entered the 50th gate of impurity of tumah, they would have never gotten out. And Hashem grabbed them out, כהרף עין it says, like the blink of an eye, he grabbed them the last moment. In other words, they really were in a very, very low spiritual level. As it says that niglah, we say in the Haggadah, עד שנגלה עליהם מלך מלכי המלכים הקדוש ברוך הוא וגאלם, Hashem revealed himself to them and took them out. It wasn't their own doing that they reached a level to go out. Hashem, from his side, using the terms of Chassidut and Kabbalah, מלמעלה למטה, from above, came and pulled them out of Mitzrayim. But they did not change themselves. As a matter of fact, in Tanya the Alter Rebbe explains, why does it say that the Jews escaped from מצרים, כי ברח העם? Why did they escape? They didn't escape. As a matter of fact, Paro chased, told them to leave, wanted them to go. Later he chased them, but when they left, they didn't escape. They went because they were begged, please get out, Paro told them to go. Why does the pasuk say they escaped? So in Tanya it explains, they didn't escape physically, they escaped from themselves. Because they still were tamei, they still were in a very, very low spiritual level. They escaped from themselves, they were afraid every moment they could come back. When a person works on himself, and purifies himself, elevates himself, then he knows he's at a level, wherever level he is. He could trust himself because he is now at that level. At that time, they still were at the level, the low low low bottom bottom level. And therefore, they were constantly afraid, they had to escape. He says escaping from their own yetzer hara. Because the yetzer hara was still strong, and they, just like a light, so to speak, a spiritual light shined on them, Hashem revealed himself and took them out. So from the side of Hashem, Hashem came to them and took them out, but they didn't change themselves. When did they actually come to a point where they did change? That was by מתן תורה. That was at the time when Hashem gave them the Torah. By then already, they had reached a high level. Because from when they left Mitzrayim till מתן תורה it was 49 days. During these 49 days, they worked on themselves and elevated themselves, as we all know that this is the meaning of sefirah. We have the 49 days that we count from Pesach to Shavuot, the sefirah, which is not just counting the days, but it is basically purification of oneself. And this is what happened when the Jews came out of Mitzrayim. Because the whole mitzvah of sefirah, as we all know, started when the Jews came out of Mitzrayim. It says in the Midrash, the Ran brings a Midrash, that when the Jews came out of Mitzrayim they were counting the days when they will receive the Torah. And Hashem said later, \"You counted the days then, because of that I will give you a mitzvah to count every year.\" But the explanation is, what does it mean they counted the days? It means that every day they purified themselves in another middah. And we all know that the seven weeks of sefirah, every week has a specific attribute that a person has to work on. Each attribute has seven, because they're all made up of seven. 7 times 7 is 49. And by the time they were finished, by Shavuot, they had elevated themselves to a high level. But till then it wasn't. When they left Mitzrayim, they did not reach they were not at any level yet. So when Hashem took them out of Mitzrayim, it was basically an act of מלמעלה למטה, from above down. They themselves did not have any avodah, they didn't work on themselves yet. Later on, by מתן תורה, they already had worked on, and then they already were in it. Their mind and their heart was all in it. But in the beginning, it was all only from above, superficial around them, and Hashem grabbed them out. These two sides to יציאת מצרים: the side of the time when they left Mitzrayim, when it was just from above, and they haven't worked yet, and it didn't—in Yiddish would sound better, I can't even say the English words, so they noch nisht durkhgenumen. It didn't penetrate into them. They were not absorbed with this, they were not, okay, imbued with this whole feeling of godliness that Hashem was there, they did not feel that way yet. That side, and then the other side that we have, which is the side of feeling Godliness, understanding Godliness, having the true emotions to Hashem, that other side. These two sides of יציאת מצרים are represented in the matzah and the wine. The matzah, it says the reason we eat the matzah, because the Jews had to run out of Mitzrayim, that's what it says, we say in the הגדה, מצה זו שאנו אוכלים על שום מה, why do we eat the מצה, על שום שלא הספיק בצקם של אבותינו להחמיץ. The dough of the Jews out of Mitzrayim did not get a chance to rise, and they had to run out, and that's why we eat matzah. So the matzah came as a zecher to us running out of Mitzrayim. Running out of Mitzrayim means that we were not at that level yet. The Jews were still not at the level of any feeling any Godliness. They were still with the mentality of being in Mitzrayim in a low level. When they were in Mitzrayim, they were עבדים, slaves. And the Gemara says, and it's an obvious thing, that עבדא בהפקירא ניחא ליה. An עבד, a slave, talking about a real slave, would like to be free, and like to do whatever he wants. He's just forced by his master to do what the master wants. The Jews were like forced and taken out, but not because they reached the level. They, on their own, would still, they had their yetzer hara like before. And they had to run away from this. So matzah represents the idea that the Jews had to run out of Mitzrayim because the geulah only came מלמעלה למטה, from above. That's why matzah doesn't have a taste. Matzah is flour and water, and has no taste. Not like chametz. Bread, when it rises, when the dough rises, it gets some kind of taste. Even without salt, it has some kind of taste. Matzah doesn't have a taste. And we're only yotzei with matzah that doesn't have a taste. There is another type of matzah: מצה עשירה. מצה עשירה, that's called rich matzah. This matzah, what we eat, is called לחם עוני, poor man's bread, and you have מצה עשירה, rich matzah. Rich matzah means if it's made with juice, not with water, that has a taste. It could be made with wine, it could be made with with with apple juice, it could be made with all kinds of juices. It could be made with milk even, in theory. And al pi din, it's possible that you could eat it on Pesach, but you're not yotzei the mitzvah of matzah, that's for sure. It says we should not eat מצה עשירה on Pesach unless you're sick because of other she'eilos. But originally, the real din is you could eat egg matzah on Pesach. You can't use it for the Seder because the mitzvah you're not yotzei. The mitzvah has to be of matzah that has no taste. Why? Because the matzah represents that part of the geulah that we have no taste. A taste in a person is something that you understand, you enjoy. That's a taste. Actually, the word ta'am, which in Hebrew means taste, has another meaning: reason. Ta'am is a reason, because reason and taste go together. When you understand something, when you have reason, when you have an understanding, it's geshmak! Especially an intellectual person, when you understand something, when you hear it's a good idea and a good, you enjoy it! It gives you a geshmak! But if you don't understand it, and you just hear somebody telling you, and you accept it, if you're only a קבלת עול'ניק, if you call it, a person who has acceptance of the yoke, you accept it, fine, you don't enjoy it. When a person has a feeling for something, he enjoys it. So a taste represents a person's intellect, a person's feelings, but the matzah, that represents this aspect of the geulah that it came מלמעלה למטה, came from Hashem, and the Jews were not ready for it, and therefore there is no geshmak, we cannot have, we don't have the taste. On the other hand, wine, wine has a taste, wine is geshmak, and not only wine has a taste, wine brings a person to happiness. When you drink wine, you become happy, and happy is something that you feel it, it brings you to a feeling. It brings you to sing. There is even a halachah that says אין אומרים שירה אלא על היין, that whenever there's a halachah that you have to say shirah, you have to sing to Hashem, you must have a cup of wine. Why did the chachamim say that when you make Kiddush on Shabbos, you should use a cup of wine? Kiddush is a mitzvah from the Torah, not from the derabbanan. But from the Torah, you don't have to have wine, you could just say Kiddush without a cup of wine. The chachamim were the ones that established to have wine. Well, why did they come to add wine? Why did they say Havdalah needs wine? Why did they say when you bentch, a minyan especially, you should have a cup of wine? שבע ברכות a cup of wine, אלץ is wine! Because wine gives you a geshmak, wine represents a feeling that you have, and we're supposed to have feelings in all the mitzvot, so they added wine. So wine represents the feelings. So when we drink the wine on Pesach, that is supposed to represent the second part of the geulah. Two parts: our part, when the geulah came to its completion at the time of מתן תורה, and we already reached the level that were able to understand, and we were able to feel, we elevated ourselves. So that's what the wine represents. So when we sit down Pesach at night by the seder, and we try to remember יציאת מצרים, and we do things to remind us of יציאת מצרים, we're supposed to remember both aspects. One thing we're supposed to remember that when Hashem took us out, it was purely from His side and we weren't ready for it, and He schlepped us out of מצרים, פשוט He schlepped us out of the garbage and took us out. And then we also supposed to remember that all this ended up, the סוף כל סוף the end was that we elevated ourselves, and we reached a very, very high level. When we look at the four expressions of geulah that we said the four expressions of redemption, and let's repeat them now: והוצאתי, והצלתי, וגאלתי, ולקחתי. והוצאתי, I will take them out, I will take them out. והצלתי, I will save them. וגאלתי, I will redeem them. ולקחתי, and I will take them for Me for a nation. Now we all know that the first three took place when the Yidden went out of מצרים. The fourth one actually materialized by מתן תורה. When He says ולקחתי, I will take them Me for a nation, that means I will give them the Torah. And that's why the matzah is three, and the wine is four. The matzah cannot be כנגד the fourth expression, because the fourth expression, which represents מתן תורה, that's the time that we showed that we were ready, we elevated ourselves. Even though the word ולקחתי means I will take them, which again shows that Hashem will take us, but we were ready to be taken. When Hashem gave us the Torah, we were at a level that we were ready to be called גוי קדוש. Hashem said you are now a ממלכת כהנים וגוי קדוש, a kingship a kingdom of כהנים of priests and a holy nation, it's not just He gave us the title, we reached through 49 days we reached that level. So by מתן תורה as much as ולקחתי השם took us, made us into His nation, but that's a point already where we were worthy, we worked, we had the geshmak already at that time. So the wine, being that the wine represents the part of the geulah, the complete geulah, including the time when we already were elevated and we had the geshmak, so the wine we have four cups, because the wine also is parallel, also is to represent the ולקחתי, the time when the Yidden were already ready. But the matzah, being the matzah is לחם עוני, מצה is poor man's bread, what does the word poor man, this is all the same line. We know that a poor man, we think a poor man means a person who doesn't have any money. But the Gemara says, אין עני אלא בדעת. Who's really poor, poor? A person who's poor in his mind. When we went out of Mitzrayim, we were עניים בדעת. We were still poor. We were poor in our mind. We didn't have the proper understanding in the truth of Hashem. So the matzah which is לחם עוני, which is a poor man's bread, matzah which represents that part of the geulah that we were not ready yet, and Hashem took us out, so we can't have four matzot. The matzah cannot be also to represent the ולקחתי, which is the fourth מדרגה, so matzah could only be for the first three: והוצאתי, והצלתי, וגאלתי, which is I'll take you out, I will save you, I will redeem you, which happened at יציאת מצרים when Hashem schlepped us out, but it's not the ולקחתי. And that's why we only eat three matzot and wine we have four cups of wine. But this does not yet explain the significance of the number three and the number four.

But the truth is, after understanding this part, we are able to go further and see the Kabbalistic explanation why the matzah is three and the and the wine is four, based on what we just said, that the matzah represents Hashem's side and the wine represents already our side. Hashem's side, Hashem is a משפיע and we are the מקבל. Hashem is the giver and we are the receiver. So the matzah represents the side of the משפיע, of Hashem, what He did, מלמעלה למטה, from the one above down, and the wine represents already our חלק, this is the מקבל. The difference between גימל and דלת: גימל, the letter גימל is three, and the letter דלת is four. The Gemara in Shabbat goes through the list of the אלף בית with the numbers, explaining the meaning of each letter. And the Gemara says the word the meaning of the words גימל דלת is גומל דלים. גומל means to give, דלים means to the poor. In Hebrew, גומל, the word גמילות חסדים, so the word גומל means to give. דל is a poor man. In Hebrew there are a few expressions for poor: עני, דל, אביון, but דל is one of the words that is for a poor man. So gimel dalet, the Gemara says, is גמול דלים, give to the poor. So gimel is the word means give, and dalet means the poor. So gimel is the giver, and dalet is the receiver. גמול דלים. Give, that's the גימל, גמול. Dalet is the poor man who's the one that receives. And in Kabbalah it says that's why when we look at the letters, gimel dalet, the foot of the gimel points towards the dalet, and the foot of the dalet points towards the gimel. Doesn't point actually, a little bit it does. In in the real the Sefer Torah writing the dalet the foot of the dalet is a little bit pointed. And anyway, it's on the right side, not on the left side, you could have had a dalet other way. So the gimel, the foot of the gimel points to the dalet because the idea of the gimel is that it gives to who? To the dalet. So the dalet points to the gimel to receive, and the gimel points to the dalet that it gives. So gimel is the giver, that's it, gimel represents the giver, and dalet is the receiver. Gimel is three, and dalet is four. Now, it's not just it happens that the word gimel, the letter gimel, which is three, also we pronounce it gimel, which means give. The concept of three is connected to a mashpia, and the concept of four is connected to a mekabel, to receiver. And Chassidut explains at length why the mashpia is three, and the receiver is four. Just in short, using an example of a person being mashpia to somebody, giving somebody an explaining an idea. So you have the rav, the teacher, who is giving it, the mashpia, and then you have the mekabel, the receiver. Every hashpa'ah, it says in Kabbalah, everything that you give is made up of is three dimensions. Three dimensions are length, width, and depth. To get to the mekabel, there is a fourth dimension, and that is the שטח, that is the space. Just to use a mashal, when a person tries to explain to somebody an idea, so the idea itself that he has in his mind has length, width, and depth. And there are three idea three different points: length means he had a lot of details, and it has depth, means how deep you go, width is not new details, but the same details in more explanation, more So, a person in his mind, when he has an idea, it's made up of three dimensions. But there's one thing that's still lacking: There are no words to it. The truth is you can't think an idea in your mind unless you have words, but the words are not felt. When a person thinks an idea in his mind, you don't feel the words, unless you're preparing a speech, then you're thinking of what words should I use when I'm going to try to explain this idea. But when a person sits now for himself, thinks about an idea, in Chassidus the expression is, in Kabbalah, the אור השכל, the light of the seichel shines in his mind so much that you don't feel words, you get you feel the idea. And the idea has length, width, and depth, that's all, but you don't have the osiyos, you don't have the words. When it's given over to a talmid, and when the talmid receives it, that's when it gets I think there's an expression for it, I don't remember exactly, gets bones and flesh, it gets some kind of it comes something that's tangible. Then you get the words. That's called the שטח, that's the space that this idea gets, because it's put into words. You could write words, you say words, and he hears it with words, so that's the fourth dimension. So there are three dimensions in the mashpia, and there is a fourth dimension when it comes to the mekabel. Getting a little bit more kabbalistic, we know there are four worlds: אצילות, בריאה, יצירה, and עשיה. Which one would be referred to as the mekabel? עשיה. עשיה, that's the lowest world. These are four spiritual worlds in the process of hishtalshelus of how finally it came down to עשיה. עשיה, that is the bottom line, that is the mekabel. That is the bottom end. And till the mashpia, we have three levels: we have אצילות, בריאה, and יצירה. That's still in the mashpia domain. And when it comes to עשיה, that's the mekabel's domain, and that's where it's the fourth. And bichlal it says that there are three steps before you get to the fourth Maybe we should get a little bit into this. There are three levels which are called נקודה, קו, and שטח. נקודה is the point, קו is the line, שטח is the space. And everything has to go through these three stages, but there is a stage before the נקודה, too. The נקודה is the point that is the beginning of the מציאות that eventually is going to turn out into the into the שטח, into the space. But there is a level before that נקודה, which is before it even turns into a נקודה, and I'll explain what that is. When we talk about I don't know if we should get really into this. When we talk about יש מאין, when there is the creation of nothing from something, something from nothing, and it says that in order to get to the יש of this world, it has to go through first the אין, which is not any form or shape connected to the being the way we see it, has to first be in the form of a נקודה. Then a form of a line, then it can turn into שטח. I'll just tell you there are other words for it, too. נקודה, קו, שטח, we said. Then there is אור, מים, and רקיע. אור is light, מים is water, רקיע is the heaven, which means frozen water. These are all other three words Chassidus, Kabbalah talks about. But let's stick to the words נקודה, קו, שטח. נקודה other words are בריאה, יצירה, and עשיה the first potential power of eventually turning into something. It's not something yet, but it's the beginning of something, which is just a potential thing, which is like a dot. When we say a dot, we don't mean a physical dot, because the physical dot that we have on paper has space. It could have a small space. There is this theoretical dot which is just the beginning of מציאות. It's really in in theory. There is no real dot like that, because as long as there is a dot, as small as it is, it has a space. You can take a magnifying glass and it'll look big. As long as you could divide it, you could split the dot, you know it has a space. There is a dot, a point which has no space whatsoever, and nevertheless, this is the potential of what will later turn on out into space. So first you have Kabbalah explains this נקודה, and from this נקודה, you have that same נקודה made into a line which has length without width. It's still that potential dot with a length, and then when that length gets a width, then length and width, that's called שטח. But before you get to the נקודה, there is another מדרגה. And that is the in-between the nothing and the something, that נקודה, that dot, is the beginning of something in a form of a נקודה. You have the level in-between, which is the in-between nothing and something. And the expression said in Chassidus, in Kabbalah also on this level is יצא מכלל אינו ולכלל ישנו לא בא. It went away from the level of nothing and didn't come to the level of something yet. Now, normally we can't understand that if it's not nothing, it's automatically something. No, there is a level that it's not nothing anymore, but it's not something yet. And after that level of not being something yet, you get the first level of something, which is that נקודה. And from that נקודה, you come to the קו, and from the קו, you come to that when that קו, which is the line of the dot, stretch the dot, and then you make the width, then you have the שטח, which is the space. So really it turns out that you have four levels: three before you get to the space, and then you get the space. And these three before you get to the space is the משפיע. The space is already the מקבל, the bottom line. Before you get to the bottom line, the way it's in the משפיע, you have the three: the first level, which is going away from the not before you get to the יש, then you have the beginning of יש, which is the נקודה, then you have the קו. And after you have three, then you have the fourth level, which is the שטח. Whether I was understood or not, I don't know, but this is what it says in Kabbalah. And this fits to the simple peshat of the Gemara that gimel dalet means the giving to the poor, which means that the gimel is the giver and the dalet is the receiver, because על פי קבלה, in the giver, when you just give in his level, there is three levels, there are three parts. And when it comes to the receiving end, then there is the creation of this fourth part, which is the דלת. Now, based on what we said before, the difference between the wine and the matzah, that the matzah represents Hashem's part in יציאת מצרים. We were not ready for it and we did not absorb Which means the מקבל, the receiving end, was not there yet. We were taken out of מצרים, obviously, but the receiving end was not there yet. And the wine, we said, represents the receiving end, which is the מקבל. That's why the matzah is three, because since the matzah represents only the משפיע, therefore there are only three מצות, because that's the number three which is the משפיע, the Hashem side. The wine, which is the מקבל, the wine represents our side, that already has the fourth level, that's why we have fourth, four cups of wine. This is not different than what I said before. The explanation I gave before was that the matzah can't have four because you can't have that fourth פסוק, the ולקחתי, and the wine could have the ולקחתי. It's the same explanation. Why can't the matzah have a ולקחתי? Because ולקחתי is מתן תורה, which is the part of us already being ready, and the matzah represents when we were not ready yet, which is the same idea, the matzah representing the three, which is the giver, not the receiver, while the wine could have that fourth level, the ולקחתי, which is our part, because that's connected to what I'm saying now there is four. Which is it was interesting that the matzah we said is מדאורייתא, from the Torah, while the wine is only מדרבנן. The difference between מצוות of the Torah and מצוות דרבנן is that the Torah is the משפיע, and what דרבנן is is the מקבל, is the receiver. The Torah is the משפיע. Hashem gave us the Torah, that's the source of everything. The חכמים, the תורה שבעל פה, the oral Torah, that's like the offspring, the receiver that receives from the תורה שבכתב, from the written Torah. And that's why the matzah, which represents that part of יציאת מצרים, השם's part, the mashpia's part, that's a mitzvah that came from the Torah, that's connected to the mashpia, to Hashem, Hashem Himself, while the wine, which the wine is the mekabel, represents the mekabel, so wine is only mid'rabbanan, it came from the inside. Any mitzvah mid'rabbanan is a mitzvah that came from within us, not given to us. We have to keep it, but it came from the mekabel side, from the inside. So the wine, which represents the mekabel side, wine is a mitzvah mid'rabbanan. We find another thing which fits to all this, which we also have the number three and four, very famous, in even in in אחד מי יודע we say it. When it comes to three, שלשה מי יודע. Who knows what's three? Shlosha, three are the fathers. ארבע, ארבע מי יודע. Who are the four? Four are the mothers. So we find three avot and ד' imahot, גימל and Dalet. Why is it that the avot are three and the imahot are four? Well, obviously, because we had three fathers and four mothers, it's not a question. But everything in Torah and everything especially according to Kabbalah has a meaning, because the fathers and the mothers are the same thing. The fathers, usually we always know in Torah, the zachar, the male is the mashpia, and the female is always considered a mekabel. When Mashiach will come, as we learned Shabbos in the maamar, then there will be the level of the mekabel will be higher, etc., etc., but the fathers are the mashpi'im, the mothers are the mekablim. And that's why since the hashpa'ah, the mashpia is represented in the avot, so we have three avot, because the number three represents the hashpa'ah the way it's in the mashpia, in the giver, and the imahot, the mothers represent the mekabel, and therefore there are four imahot. And for that reason, when it comes to the mitzvah of the matzah and the wine, we also have these two. So this, getting back to the kushya, the kushya that the Mordechai asked: Why is it that we have three matzot and four cups of wine? Shouldn't there be four matzot because the four expressions in the pasuk? And he changed because of that, the reason, he said there's another reason. But what about Tosafot? The answer is that the matzah cannot be four, it cannot fit to the fourth לשון of ולקחתי. The matzah cannot have that fourth level because the matzah represents the way the מתן תורה was the יציאת מצרים came from Hashem, and the wine represents the way it's from our side. When it comes Pesach, we have to do both. Pesach, we have to remember Hashem's side and we have to remember the way it was when we went out of Mitzrayim, and Hashem schlepped us out of Mitzrayim. That's why we have to have the three matzot. We also have to remember the other side that we eventually worked on ourselves and elevated ourselves till we reached the level of מתן תורה, that's why we have the four cups of wine. And together, we have both. We have what we call milma'alah lematah, and we have the milmatta lema'alah. And when we have both, then we have everything, because we know like this: when something comes from above, the spiritual level is very much higher, and the level we could reach on our own. Hashem could shine upon us whatever He wants. If we work on ourselves, how high do we get? As high as we could get. Very good, but it's not as great as when He shines on us. On the other hand, if it comes from Hashem shining on us, it could be very great, but it doesn't go into us. It's not part of us. We're not imbued with it. While, if we work on it, then it's us. We have the geshmak, it's part of us. So there is a maalah in There is something special in the milma'alah lematah, there's something special milmatta lema'alah. The best thing is if we have them both. If you could have the highest levels plus in a way that it's we work on it and we reach that level, then we have the the most the best. And that's what we do here on Pesach. We have both. We have the matzah, which represents the milma'alah lematah, it's לחם עוני, it's poor, but it's milma'alah lematah. We have that high madregah of matzah, and then we have the madregah of the wine, which is a milmatta lema'alah, a lower madregah, but we have it within us, and together we have the highest madregot. And besides the fact that all the other remezim that we have in the matzah and the wine, which we spoke in different classes, but this point of the three and the four is in order to have the combination of the milma'alah lematah and milmatta lema'alah, and then we reach the highest level of יציאת מצרים, which is similar to what it says when Mashiach will come, we will also have these two levels. It says a פסוק, ושמתי כדכד שמשתיך. Hashem says your sun will be the sun to us when Mashiach will come will be כדכד. So the Gemara says, what's כדכד? So the Gemara says there's an argument between two what it means. The argument is between two malachim, peshat in this pasuk. One מלאך says it means שוהם, one מלאך says it means ישפה. Two different types of stones, shiny stones. So Hashem said, you know what, since you're arguing, ליהוי כדין וכדין, let it be both. כדין וכדין means this and this, and that's where the word כדכד comes from, כדין וכדין. So Chassidus explains what's the argument, and what does Hashem say? The argument is what's greater, מלמעלה למטה or מלמטה למעלה? One מלאך says it's better if it comes מלמטה למעלה or מלמעלה למטה I mean, because Hashem has a greater madregah. The other מלאך says, but it doesn't come into us, so it's better מלמטה למעלה. So Hashem says, you know what? I'll give you both, ושמתי כדכד כדין וכדין. So when Mashiach will come, we will have the combination of both. Where did this all start? It started by Yetziat Mitzrayim. So Pesach night, we review this again, and we live this through again, and this is the best preparation that when Mashiach will come, we'll be ready for the combination of this מלמטה למעלה and מלמעלה למטה.

Well, to a certain degree. Oh, you mean in the family. Yes, yes. Exactly, exactly. You're right, right. Yeah, the mashpia and the mekabel, exactly. 100%, you're yeah, yes. That's why That's why a man himself is פלג גופא, half, a woman herself is half, together they're whole. And it says in the Zohar It says in the Gemara, I mean, that if someone isn't married, אינו אדם, he's not a man, he's missing. Together, they're they're אדם. Yes. So the fact is we now already after Hashem gave us, we are already after Matan Torah. So we combine, even the matzah we combine with the wine. So it could put in the middle between the wine. But it's to represent this. Bichlal, in the matzah part, we know the matzah before chatzot and after chatzot, and we make we say the difference like it says in Likkutei Torah, it's all in the same line. That now we do before chatzot what then was later. Same thing here, we drink the wine in a point even though then it came later, but we have it already now because we are already after Matan Torah. Whichever the explanation should be, I'm not going into the explanation, I'm just saying that's the Yeah, now exactly, now and it's back in the middle, after the two, mamash in the middle. Yeah. Okay. Okay, there is a fifth a fifth expression. Yeah, I did not mention at all, but there is a fifth expression, and that expression is והבאתי, I will bring you. Bring you to Eretz Yisrael. Now that is not one of the expressions of geulah, because it's already afterwards. On the other hand, there is an opinion that we have to drink five cups of wine, and that is for the והבאתי. L'halachah, we don't do it. The Rambam does say that we should pour at least a cup and have a fifth cup of wine. Some people connect it to the כוס של אליהו, but the Alter Rebbe seems it's not that's כוס של אליהו is a different thing altogether, but there are five. But that fifth is a complete different madreigah. It says the reason for the fifth is like we have the יחידה שבנפש, the fifth level of neshamah, and that's the number five which is at high level. And that's why we don't drink a fifth cup of wine, because that is such a high level that we can't relate to it. On the other hand, we have we have it. It's there if you hold it's כוס של אליהו, and if not, we don't have it at all. But that's a complete higher level that we can't even do a mitzvah that should be mamshich that madreigah. That's why we don't have it. Because it's a madreigah of beyond gevul and even beyond the למטה למעלה. That's the עצם הנפש. And if it's עצם הנפש, it's a complete madreigah, complete different madreigah. It's the fifth madreigah which we don't usually that relate to. You said earlier, you know, the explanation that the Jews had to leave in a hurry, that's why they had the matzah, it was that it was matzah, it wasn't chametz, etc. But the matzah is also called לחמא דמהימנותא, the bread of faith. So if they weren't ready, so why did they say that the matzah is called the bread of faith? Is that לחמא דמהימנותא? I don't know the question. On the contrary, what you're saying is an explanation. One of the reasons it's called bread of faith is because the Jews left Mitzrayim, because Hashem took them out. They went, they followed him, like it says in we say it in the Rosh Hashanahdike davenen, you came, you followed me בארץ לא זרועה, in a land that nothing grows, and you followed me in blind faith. And the matzah represents the fact that they followed Hashem, not waiting. They didn't tell Hashem, \"Well wait, we'll prepare food.\" So the matzah represents emunah. Besides other inyanim that Kabbalah says, but that's the simple peshat. Yes. As long as you've got the fifth cup broached, do the four, previous four cups represent the four levels of the neshamah? It seems like it, but that's from a that's from a different explanation. That's not the same explanation I was giving here. It does say it represents the four levels of the neshamah. All this is connected to the four sons, the four questions. There are a lot of things of four in the Haggadah, and it's all the מקבל. These are all things, the four questions is the children that are מקבלים, and the four sons are the sons. I mean these are all connected to the מקבל, that's why they're four. And they're connected to the four levels of the neshamah, and they're connected to the four עולמות: אצילות, בריאה, יצירה, עשיה. How early, how early is it before Pesach can you eat matzah? Only Pesachdike matzah. Chametzdike matzah you could. The matzah that can be used for the Seder, for the Seder, I have flour that I have to use up. Right, so