jxp ka vsdvvbhbj ic ovrct b"gkvsuvh ,c khstrp b"gk

ksbhha ic cegh rzghkt vnka vtupr ,ufzk

:rsxv hbnhx:vm �r b /k�K�v /Q �rC /iUpm /Q �rIg ij�k �J /Q �rIF /rIrn /vM�n /th mIn /vm�j r /sh d�n /.�j�h /x�P �r�F /.�j �rU /J �S�e

Before the hukv ,ause would start his rsx, he asked one of his ohshxj to go out and find

some illegally smuggled Tobacco, they went out and brought it back to him. Then heasked them to go and bring rugs that were illegally smuggled, and again they were ableto bring it back to him. Finally he asked his ohshxj to bring him some .nj. Then went out

and checked and they were not able to find any .nj. The hukv ,ause lifted his eyes

towards ohna and cried “Look how cuaj your people are, the government says certain

things are illegal with severe consequences, and yet all those things are available. Yet,you ‘v say, no .nj, and there is not even one crumb to be found!!!

___________________________________________________________________

When Rav Shwadron was 9 he was living in Frankfurt, he had hooping cough, whichgives people shortness of breath, the way they healed it, they took a kettle that was litby kerosine, and the child would have to inhale the vapors, as he was leaning over it,someone knocked it over, the hot kerosine on his arm, he was screaming from pain,they got a doctor, his arm was brown for 1 year. Now people ask me, is this the samearm that was burnt? Of course, but in reality it is not, because red blood cellsdisintegrated after 120 days. There is not one cell in my arm that is the same from whenI was a child. So why is it the same arm? Because the cells regenerated andregenerated. Now we can understand ohrmnn tmh tuv uktf unmg ,t ,utrhk ost chhj, we are

obligated to view our self as WE left ohrmn. It was not even my great great grandfather. It

is the same as arm, the cells that regenerated, it is the same arm. Here we are, it wasthose that came before me. We should know, tonight we are going out of ohrmnn.

____________________________________________________________________

If you look at the rsxv hbnhx, there is only one, .jru, with a u, why is that?

jxp is a inz of jumping. We were at the 49th level of vtnuy, and the next moment we are

h"bc. ase and .jru are connected. First we have to jump into vause, we will worry about

washing our self off after.

Typically we talk about h"bc, we start with ovrct, vause. When do we ever mention jrT(we speak about jrT right after the ohbc gcrt)? Why are we mentioning that we are

sinners?

1

The answer is that we went from jrT to ovrct in one generation. The fact that we are

sinners doesn’t bother us tonight, we have to jump into vause.

On v"r we do not eat nuts because zudt is thrynhd of tyj. Why does the o"cnr say that

on jxp we should give our kids nuts? On jxp we are not worried about that, we just

have to worry about being ause. (Heard from Doni Freundlich from Rabbi Reisman g"a,)

___________________________________________________________________

o"hrv haushj page ube 1/22/02

The k"rvn says that ohxb do not happen by chance, but rather there is a rsx to the ohxb.Therefore we call the jxp khk ,sugx, which is the night of recounting miracles, "rsx" .

There is another yap from the k"rvn as to why tonight is called the rsx, the rsx has 15

parts, corresponds to 15 steps which ascends into the v"c. A table is like a altar, and so

to is the rsx table, just like v"c helped us elevate our self, so should the rsx help us

understand the divine order and how ‘v runs the world, it should help organize your

,uhbjur and beliefs.

________________________________________________________________

(jh,dh ,una) ohrmn .rtn ktrah hbc ukg ohanju ;ux oh rcsnv lrs ogv ,t ohekt cxhuo"hrv haushj page ube 1/22/02

The arsn on this euxp says (jh f vcr ,una), cxha sg kfth tk ktrahca hbgk ukhpt urnt itfnv"cev ovk vag lfa.

Because in every generation there is a new understanding of ohrmn ,thmh, not only in

every generation, but even in every person. A person's vsueb of ,urhj is an expression of

ohrmn ,thmh and this vsueb can only be explained and understood by himself. So every

person has to lean because that is his expression of ohrmn ,thmh.________________________________________________________________

(jh,dh ,una) ohrmn .rtn ktrah hbc ukg ohanju ;ux oh rcsnv lrs ogv ,t ohekt cxhu.,gsu ogy page vp 1/24/02 from jkac ,arpThe arsn on this euxp says (jh f vcr ,una), cxha sg kfth tk ktrahca hbgk ukhpt urnt itfnv"cev ovk vag lfa.

What does 'v leading us in a roundabout journey have to do with the ihs that we are

supposed to lean on jxp?

vrutfk the ihs of leaning should not apply to ohhbg, because being that they are poor, why

should they act like a king? Rather the ihbg rehg of ,urhj from ohrmn is in ,uhbjur, because

vru,c exuga hn tkt ihruj ic lk iht. 'v taking us in a roundabout way around the ;ux oh was

to make many miracles in order to be ezjn ourselves in vbunt and to implant it within kkfktrah for future generations, up to the point where every person is obligated to see

himself as if he left ohrmn. Which is to feel real freedom, which is not being tied down to

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any kcv of vzv okug. Therefore from here we learn that leaning on jxp is based upon

freedom which is defined by our capability to attain ,uhbjur, and thus is also applies as

well to an ktrahca hbg.

The rsxv khk hrga gives another answer.

Reclining symbolizes ,urhj, freedom, since kings sit in a reclining fashion. But there is a

deeper meaning in leaning. when someone leans, he is supporting himself onsomething. when he is being supported, he doesn’t worry. When a person leans on achair or bed, the object he is leaning on supports him.

The vsucg of the rsx night is for a person to lean on ‘v to the point that he can say the

words (u tg ohkhv,) i1y 21C n h T�f 3�n�x b | Wh61k g, I relied on you from my birth.

This is the ihbg of vchxv at the rsx. After we have come to clear vbunt in ,hyrp vjdav, we

have no need to worry, because we trust and lena on ‘v. (The last answer was found in

Touched By our story page 100)_________________________________________________________________

(jh,dh ,una) ohrmn .rtn ktrah hbc ukg ohanju ;ux oh rcsnv lrs ogv ,t ohekt cxhu The arsn on this euxp says (jh f vcr ,una), cxha sg kfth tk ktrahca hbgk ukhpt urnt itfnv"cev ovk vag lfa.

What is the connection between the ,ubuak, between the fact that ‘v took us in a round

about way, rcsn lrs and the rsx khkc ,urhj lrs cxvk hbgk cuhj?

When the Yidden left ohrmn, it says, okug ,urhjk ofu,n ktrah ung ,t tmuhu, which means

okugv in ,urhj, even those leaders and rulers who are on top of the world, are still scguanto their worldly desires and needs, like it says in ,kve (j v) scgb vsak lkn, and you can

see a king or ruler whose desire and needs remove him from recognizing ‘v, and you

can see from the wives of vnka, and because of that there is no okug ,urhj. Real ,urhj is

like htjuh rc iugna hcr, they were completely free from the needs of the worldly pleasures

and needs.

So ‘v took us out of ohrmn into okug ,urhj, with the intent that we should have no worries

and no physical needs, so ‘v took us through the rcsn, vgurz tk .rt, that is real ,urhj,

okug ,urhj.

That is how we can learn cxha sg kfth tk ktrahca hbgk ukhpt urnt itfn, just like a king

during the rsx, because we are learning from here that ,urhj is someone who runs the

world and not someone who the world runs him, and we can have a poor person can bea real ihruj ic, and his life a life of okug ,urhj, and because of this he has to lean (,uarscr kka tmunf v"rg ;s x",j).

_________________________________________________________________

3

When you make aushe you should have in mind that you are fulfilling the first of the

obligation of the 4 cups.

ase:ajkc :itf ihkhj,n ,cac kjaf

IT�ft�k�n h gh c�7�v oIH�C oh v«k:t k�f�h�u :otc�m kf�u . 1rtv�u o h�n7�v UK�f�h�u /h 7 7�v oIh :r1e«c h v�h�u c 1r 1g h v�h�uJ �S�e�h�u h gh c�7�v oIh ,1t oh v«k:t Q 1rc�h�u :vG g r1J<t IT�ft�k�n kF n h gh c�7�v oIH�C ,«C�J H�u vG g r1J<t

:,I«a <g�k oh v«k:t t rC r1J<t IT�ft�k�n kF n ,�cJ Ic h F I,«t

:itf ihkhj,n kujc kjaf:i1pD�v h r�P t �rIC 'okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC :h �,IC �r�u ibC �r�u ib rn h r�c�x

/uh ,I�m n�C UbJ �S e�u iIJk kF n Ubn�nIr�u o g kF n UbC r�jC r1J<t okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrCiI«aG�k oh B�n�zU oh D�j vj�n G�k oh s <gIn (U vjUb�n k ,I,C�J :,cak) vc<v�t�C Ubh�v«k:t vu«v�h Ubk i 1T T�uJ 1s«e t r�e n (vc<v�t�C :,cak) Ub �,Ur�j i�n�z v1Z�v ,IM�N�v d�j oIh ,1t (�u v1Z�v ,C�J�v oIh ,1t:,cak)

W1J �se h �s <gInU (,C�J�u - ,cak) /oh N �gv kF n T�J�S e Ub ,It�u T �r�jc Ubc h F /o h r�m n ,�th mh k r1f�z(�u ,C�J�v - ,cak) J �S�e�n vu«v�h v T�t QUrC /Ub T�k�j�b v iI«aG�cU vj�n G�C (iIm r�cU vc<v�t�C - ,cak)

:oh B�n�Z�v�u k�t r�G h

:v1Z�v i�n�Z�k Ub gh D v�u Ubn�H e�u Ubh:j1v1J 'okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC

:inz 'vkscv 'rb 'aushe 'ihh ,uch, hatr z"vbeh ihasen asue ,ca htmunc kjafJ�tv h �rIt�n t �rIC okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC:

ih�C oh N �gk k�t r�G h ih�C Q1J«j�k rIt ih�C k«j�k J 1s«e ih�C kh S�c�N�v okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrCh gh c�7�v oIh ,1t�u / T�k �S�c v cIy oIh ,�7�s�e k ,C�J ,�7�s�e ih�C /v1G <g�N�v h�n�h ,1J�J�k h gh c�7�v oIh

kh S�c�N�v vu«v�h v T�t QUrC :W 1,7�s�e C k�t r�G h W�N �g ,1t T�J�S e�u T�k �S�c v / T�J�S e v1G <g�N�v h�n�h ,1J�7 n:J 1s«e�k J 1s«e ih�C

We say in ;xun, iIGG�kU vj�n G�k 'oIkJ�kU oh H�j�k 'Wh E1s <gIn ,�F �r C ,1t 'UbhE�v«k:t h�h 'UbE�th ¬�v�u, when we say

oIkJ�kU oh H�j�k, it is yuap that we do not only want oIkJ�kU oh H�j�k on y"uh, but we want oIkJ�kU oh H�j�kall year round. If so, when we say iI«aG�cU vj�n G�C, we don’t only mean that we want vj�n G�CiI«aG�cU on y"uh, rather we want it all year round. That is what we mean in the vru,, through

ldjc ,jnau, we will be ohhen, jna lt ,hhvu all year round. (Rav Nevenztals Hagada)

Drink while leaning on left side

Reb Shlomo Zalman Aurbach (iubckv hzrt) 3/02

We know that the four cups are sdbf the four ,ubuak of vkutd. Why do we drink four cups

of wine, and not anything else? Why not have four apples, and include this in thequestions of the vb,ab vn?

4

The purpose of the four ,ubuak is not defining “freedom” in four different ways. Rather,

these are four different levels of vkutd, with each one being a step higher that the one

before.

Therefore the ibcr, veus were ie,n four cups of wine and not four fruit or anything else.

Because by fruit, a person enjoys his first fruit a lot more than the second or at best theyare equal. But by the third, it is already regular to you. But it for sure does not add vjna.

But this is not so by wine. Every additional cup of wine makes the heart happier. Andwith every cup of wine the vjna becomes greater. This is sdbf ann the four ,ubuak of

vkutd, that each one adds more vjna.

(According to this, it is better to drink wine than grape juice, or at least the wine shouldbe diluted)

I heard another lkvn from Zaidy in z"xa,Wine represents the experience of the vnab, you have a grape which is good, but not

great (you can't make a ipdv hrp hruc on it), you crush it with enough pressure, not too

much that you have pulp. Later the wine comes out, you have to let it ferment, I.e. it hasto have a good enough environment, it has to have a good taste, not to let it becomevinegar.

For the vnab to be great, it needs ,ubuhxb. ,ubuhxb are the pressure of life. We are never

given a iuhxb that we can't handle. We need just the right amount of pressure, but not to

be devastated after. The iuhxb is up to us not to go sour. If you are poor, because of the

pressure you then can become stingy or you could become compassionate. Similarly, ifyour iuhxb is to be rich, you can be stingy or compassionate. We have to make the right

choice.

vkutd is going out of the stress of ohrmn, which in its inherent name is constricted, we

have to decide what we are going to do with the iuhxb, we can be like wine or we can be

like vinegar. ________________________________________________________________

ase is the first of the 4 cups, there are 4 questions, 4 sons. Why is the number 4 given

so much ,uchaj at the rsx?

The trnd says that there are 4 people who have to say knudv ,frc, someone who

recovers from a life threatening illness, someone who gets out of jail, someone who issaved from voyage, someone who gets out of the dessert.

When we were taken out of ohrmn, they correspond to the four who have to say knud.illness-we were slaves, deprived, tortured, barley livable conditions, there were terriblediseases, by freeing us, ‘v helped us emerge from this danger.

5

We were freed from jail, not every jail has to have bars on it, ohrmn was a jail for us.

We were saved from sea, ;ux oh ,threWe crossed the dessert, we went from sea into dessert, which is dangerous, ‘v took

care of his needs,

ohrmn ,thmh, all the things we want to thank ‘v for, 4 is very appropriate, they were

included in how ‘v saved us.

________________________________________________________________

Rabbi Zweig 4/14/00Q1 The four cups represent the four languages of redemption. We are talking aboutleaving ohrmn and receiving the vru,. It is all a path to hbhx rv; they are all an integral part

of the process. How is each iuak a cause for another celebration?

Q2 The o"cnr (t vfkv z erp vmnu .nj ,ufkv) says it is a vumn to say over the ohxb and

,utkpb. Why are we saying over miracles? We understand it to mean, in order to inspire

people to have more vbunt. But The o"cnr (t vfkv z erp vru,v hsuxh ,ufkv) says that if you

see a miracle there remains a doubt because it could have happened through somepower. Miracles that were done by van were done because they had to be done. So it is

clear that miracles are not a basis for vbunt. So why are we telling over miracles to our

kids?

Q3 Why do we have to say out loud if we already know the answers?

Q4 'v says, “in order to tell it over to your children and grand children”. Why are we

reiterating the miracles which have already happened?

Q5 “Then you will know that I am Gd” (c+t ,h ,una) h G b<tHhE F v« ·g �r�PHk1t t« JC v º1J«nHk1t LvIv�h r1nt«6H�ur61J<t ,M�t 2W�b CHi1cU NW�b c h O�b�zt�C Pr�P�x �T i �g Q�n�kURc :I EC �r e�C v1KJ�t hS�,«,« Et hT , J i �g 2�n�k uh ºsc <g cM�kH,1t�u LIC kH,1t h T �s6�C�f v

o·c h T�nM�GHr1J<t hJ�,«,« EtH,1t�u o h º�r�m n�C Lh T�k O�K �g �, vv��Iv!h h"#b$t%h�#F o'(T !g*sh�#u , it should be in the opposite order,

first it should say, “you will know that I am Gd”?

Q6 If you cannot afford wine, you have to knock on doors to collect the necessaryfounds to purchase wine. For a vag ,umn you only need to spend a fifth. For a vag, tkyou need to spend all of your money, but you are not required to go out and knock ondoors for the money. Why do we need to go collect for this vumn?

Miracles are just as much from 'v as nature is. If so, why do we express them as

opposites? The difference is that nature is G-d's plan for creation. Miracles mean thatG-d took special interest in me. Miracles are to understand how much 'v loves us.

(When someone does a favor for you, it is not the favor that you appreciate, rather it isthe thought. You (mainly) don’t owe someone for the thing, you owe for the thought).

6

A2+3 By jxp, the good is not the actual benefit, it is that 'v cared to do it for us. He is

giving us his love, if you don’t appreciate how much love is done to you, than it is a lackin you. If you don’t love back, you don’t feel loved. Talking about miracles is to remindus how much we are loved. In the rsx we are not talking to Gd, we are talking to each

other.

Knowing means connection (from ost and vuj, the iutd says that the first time a word is

used in the vru, is the real meaning of the word).

A1 Each step showed us an additional level of love.

A4 The trnd in ,ca (:h) says, ughsuvk lhrm urhcjk vb,n i,ubv kf. If you don’t have a

relationship with the person, and you are looking for an obligation than you don’t have toinform him, but if you do have a relationship than the more you tell him, the further therelationship goes. I love you therefore I am loved. You have an obligation to letsomeone know that you love them because then they know that they are loved (h"ar on

the trnd says ucvut tvh lf lu,n).

The whole telling over of the story of ohrmn ,thmh is to give us the feeling that 'v loves us.

A6 h"ar (d,cf ,hatrc) says love has no limit (love breaks the limits of what seems to be

proper behavior) ovrct saddled his own donkey (because he loved 'v so much). When it

comes to love you will do anything, even knock on doors. When you are reminded thatyou are loved, then you want to express love. Someone who is really loved will not loseself-respect by knocking on doors, the feeling of love will compensate.

A5 First we have to know that we are loved, and then you will know that there is a 'v.

________________________________________________________________

.jru

Wash your hands without making ohsh ,khyb kg

We do this so we can act the way that they did in the v"c where they made their hands

ruvy before they touched a wet vegetable, so you should make a point to touch the

vegetable with your hand, if you are going to use a fork, then there is no point ofwashing.

What is connection to rsx, we are not shpen on this all year, so why of all nights are we

careful tonight not to touch vegetable that have liquid on it?

On a deeper level, there is a direct connection, we are celebrating freedom, a free manhas the ability to dream, a slave goes day in and day out, and there is no hope for abetter future, it will just frustrate the person. We got freedom, we can think about things,

7

we are in rsx, we are not in ohkaurh with v"c, but on the night of rsx khk, we dream of a

better future, when trvyu vtnuy will be a part of every day life, that we can only do

because we are free, and we became free on rsx night, it is connected to result of khkrsx. (Rabbi Dovid Gotleib)

______________________________________________________________________

xprf

Take a vegetable and dip it into salt water, be careful to take a piece that is lessthan a ,hzf so you won’t be chhj in a vburjt vfrc. When you make the vfrc, have in

mind to fulfill your cuhj of v �n �s$t �v h #r !P t ,rIC of rurn. You should not lean when you eat

xprfxprf is backwards for lrp x, 600,000 people doing hard work. Why not call it, lrpx?

What did the ohrmn do? They made the men do the job of the women, and the women

do the job of the men. They made us to backwards job, it is most appropriate that wecall that in a backwards word. (I heard this in the name of Rabbi Zweig)______________________________________________________________________

Why do vegetable play a role? No ,uragn on a vru, level on vegetables, since when do

they play a central role?

The ktrah jnah says, that tonight we take things that are usually pushed aside and

make it special, tonight everything is special.______________________________________________________________________

xprf stands for the foods that you can use for this vumn.

f-carrot

r-radish

p-potato/parsnip/parsley

x-celery

(heard from Rabbi Isaac Rosen)

xprf also stands for ou,x vp iuatr kkf

:vn s<tv h r�P t �rIC 'okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC

Heard from Dovid Urbach 3/04The trnd in ohjxp (:vx) says that they skinned the jxp icre and put the animal back in

the skin, and then put the animal on their shoulders, and h"ar says this was like the

ohktgnah. Why do we do things like the Arabs?

8

Reb Yakov Emden says in the name of Reb Shlomo Kluger says that this is to remindus of the sale of ;xuh to the ohktgnah because of the ohxp ,bu,f. Because the trnd (:h ,ca)

says that the jealousy between ;xuh and his brothers, is what caused us to end up in

ohrmn.

On the rsx night, the first thing that is different is the xprf. jubn ubhcr at the end of the 6th

erp of vmn .nj ,ufkv says that the xprf is to remind us of the ohxp ,bu,f that was dipped.

We say ubhhv ohscg. But how did we get to ohrmn? It all started with ;xuh ,rhfn. That is xprf,

to remind us of ;xuh ,rhfn. This is act 1 scene one.

Why call it xprf? Call it erh?

h"ar in the beginning of cahu it says (d,zk) ohxP ,b,F uk vagu, h"ar says, xprf unf ,kn hkf iuak,kf,u. xprf means fine cloth. Like by auruajt, it says ( u,t r,xt) ,kf,u xprf ruj , were

hanging from his walls. Over here xprf does not mean vegetable. What does the xprfhave to do decorations? Rather xprf means wool, and we dip it to remind us of ,rhfn;xuh.______________________________________________________________________

I saw a nice addition to this. Rav Goldwicht says, that is .jh, break vmn, put part of it

away, to symbolize ;xuh splitting from brothers, and then at the end you bring it back

together, ;xuh and brothers, bringing brother back into the scene. That is the euxp in uvhnrhy, where it says ltrhk ,bpm rat lcuy cr vn. ;xuh, which is hidden, it will be revealed. That

is why ;xuh is called jbgp ,bpm. (Rabbi Shlomo Einhorn)

________________________________________________________________

The t"dn (s"x dg, j"ut) says in the name of the name k"hrvn that xprf stands for lrp x.

Meaning, tuchr x did hard work. The question is, the i"cnr (ch k ta, hf) says that huk yca is

included in that calculation, and huk yca did not work?

We find a similar question by the trnd in ihrsvbx (.tm) where txhxp ic tvhcd said to the

ohrmn that we should get paid the wages of 600,000 workers who worked in ohrmn. Why

is huk yca included, they did not work? (ejmh ,br)

________________________________________________________________

.jhBreak the middle vmn. Take the smaller part, and leave the bigger half for the

inuehpt.

x",jWe split the vmn in two, to indicate that the rsx has two parts, one about the redemption

from ohrmn and the other is about the redemption to come, the final and ultimate

9

redemption. The future redemption, the bigger and complete one, is hidden. We do notknow when it will come. Therefore, the larger piece of vmn that alludes to this greater

redemption is the inuehpt, which we eat later on in the rsx by iupm (meaning hidden).

________________________________________________________________

Rabbi Horowitz 1/08Why do we break the ,umn at the table, why not bring them to the table broken?

The ohrpx say that the three ,umn represent the scfu ck jun, ck which represents your

desires. It is our job to break our desires. It is not big deal if you have a broken heart, weare supposed to break our own. ________________________________________________________________

The Satmar Rav, says that .jh symbolizes, that before you become holy, you need to

break away the negative, remove the xuruehpt, break away the rift raft that made it into

our group. You cant build a holy society with those pulling you down.

Right then a student from the 11th grade class jumped up and said a different yap. We

don’t throw away that other half, we guard it, put away and bring it back for the mostimportant part of the rsx. It is teaching us that there are times where a person needs to

take a step away, where he needs a time out, but he needs to be watched, you need tokeep an eye on them. But then you bring them back. (Just like brothers sent ;xuh away,

he was brought back) (Heard from Rabbi Shlomo Einhorn)____________________________________________________________________

When I went to Poland in 1996, I met a survivor by the name of Shmele Halperin. I wentto his house for ,ca, his wife brought him fish, then went back into the kitchen to get

fish for the rest of the guests. Right away, he devoured the fish. I asked him, what’s therush? He told me that even though it has been more than 50 years since theconcentration camp, and even though he knows that his kitchen is full of food, he stillhas ingrained in him to eat whatever food he sees, since he is not sure if there is goingto be a next meal.

The reason why we put away vmn is because a real free person is able to save, he does

not have to spend it all right away, he can put away some for later (Rav Steinwertzelsfather)____________________________________________________________________

The main point of retelling the story each year is to realize that the sxj that was done in

earlier generations is not divorced from us today. The sxj that was done back then was

not an isolated incident, usxj okugk hf. The sxj that was done at ohrmn ,thmh still effects us

today. This is why we do .jh, we revisit the broken piece at the end to show how it was

all connected. (taken from Email)____________________________________________________________________

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The vca, hrga (cg,) he brings down an kz"hrt that the 3 ,umn correspond to three ,uct.

We break the middle vmn. Why specifically do we break ejmhs tmn? The trnd (:yp ,ca),

‘v is going to approach ovrct, and he says to wipe them out, he goes to cegh, and he

tells ‘v you got to wipe them out, but ‘v is not ready to do that, so he goes to ejmh, who is

ihsv ,shn, which is what it is going to be be tuck sh,gk. He makes a whole iucaj, a person

only lives till 70, you are not a ihabug rc until 20, so we are only dealing with 50 years, a

person spends a lot of time sleeping, bathroom, eating, not to much time to sin. Sincethey are my children as well, so we will split it. Half for me, lhkg tdkpu hkg tdkp, and with

that he saved us forever. The t"rd says that all ,ukutd took place on the night of ,tmhohrmn. So when did we get rid of ,uhfkn sucga? At ohrmn ,tmh. What did ejmh mean? The

next part is based on j rntn ohrup ejmh sjp, the trnd (.zh ,ufrc), finish vrag vbuna we

say ,uhfkn sucgau vxhgca ruta cfgn hnu lbumr ,uagk ubbumra lhbpk gushu hukd, h"ar says grv rmh,that is ‘v, who gave ,uhfkn sucga, ejmh, i"cnr says in ,usku,, the vfrc that ejmh gave uag.

hkg hmj, practically, the reason why we have sinned is because one of two reasons, the

grv rmh and ,uhfkn sucga. That is what the trnd means, we want to do your will, but we

cant for two reasons, that is, lhkg tdkpu hkg tdkp. Their my sons, and they are your sons.

x",j adds, vrypv for unjb ,ca, it says (n vhgah) oE1fh�v«k:t rJ�nt«h h· N �g U Jn<jE�b U Sn<jE�b, why double iuakof U Sn<jE�b? Who is going to give us ultimate vnjb? ofheukt urnuh, who is ihsv ,shn, ejmh. What

is double vnjb. The trnd in vfux says that ‘v is going to eja the grv rmh, one vnjb toattack grv rmh, ‘v created it, ‘v is going to take care of it, who is going to give us a vnjbfor ,uhfkn sucga? that is ejmh. That is the double iuak of oE1fh�v«k:t rJ�nt«h h· N �g U Jn<jE�b U Sn<jE�b. U Jn<jE�b U Sn<jE�bis vhrynhd 208= ejmh.

The middle vmn, is ejmh, what do we do with middle vmn? We break it in half. hkg tdkplhkg tdkpu, we do it .jh which has ejmhs name. jxp is the beginning of the two sided y"uh( uk df runt icnr), jxp is when we got rid of ,uhfkn sucga, that is the half that we are

breaking now. ejmh says cant do ‘v iumr until you give us the vru,, uk h,trcu grv rmh h,trcihkc, vru, (:k ihaushe), if we don’t have the vru, we cant fight the grv rmh. ‘v gives us the

vru, at ,uguca, which is the matching book end of jxp. That is the trnd in ihcurhg (.sb)where it says al tkt ,urj hreh, kt ,urj rntba ivc ,ykua iuaku vnut kf iht rnt cegh rc tjt cr,urhj, which means that we are ,urhj from grv rmh. only when we have the vru,.

The middle vmn is called hb«g ojk, (:uye :uy ohjxp) vcrv ohrcs ukg ohrcsa ojk, that is the

middle vmn, correspond to ejmh, hb«g ojk, is spelled in the vru,, hbg ojk=208= ejmh. (Rabbi

Feiner Kitzur 3 18 10)

shdn

t�h!b *g t�n!j*k t�v

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There was a custom in Belz, that the Rebbetzin would lift up the vrge, since we have to

remember that it was ,uhbesm ohab ,ufzc that we were taken out of ohrmn.

/j�x�p h�u h �,h�h Qh r�m S kF /kIfh�h�u h �,h�h ih p�f S kF /o h r�m n �s t g �r�t�C tb,v�c�t Ukf<t h S th�b �g tn�j�k tv:ih rIj h�b�C vtC�v vbJ�k 'h �S�c �g tT�Jv /k�t r�G h �s t g �r�t�C vtC�v vbJ�k 'tfv tT�Jv

kIfh,h!u h ,,h,h ih#p!f #S k�F /o#h �r!m#n !s t �g !r*t!C t�b �,�v!c*t Uk�f$t h #S t�h!b *g t�n!j*k t�vx",j (Rabbi Wachsman) 5/04

Why do we start off with thbg tnjk tv, and only then do we invite everybody to join?

Someone once came to Reb van and asked him a question, and Reb van gave him an

answer. The man replied that the answer was not like a ohsdn hrp. Reb van said, you are

right, but this is what you should do. The man again said but it is not like a hrp aurhpcohsdn? Reb van said trust me this is what you should do. The man walked away and

came back with a g"ua and showed Reb van, look Rebbe is not like the ohsdn hrp. Reb

van answered, I know, I learnt this ohsdn hrp 296 times, but you should do like I told you.

How does someone like Reb van, who had all of ktrah kkf's worries on his shoulders,

have time to learn a ohsdn hrp 296 times?

We live in a physical world, with physical limitations. But if you involve yourself with,uhbjur, then those physical limitations are removed. How is it possible that if you are

expecting 10 guests, and the husband brings home 15, that there is enough food?Because you are involved in ,uhbjur, those physical borders are removed. You can keep

on scooping out of the pot and there will be enough food.

Because Reb van was so involved with ,uhbjur, it is because he was so involved with

,uhbjur that his physical limitations were removed. Now he was not limited by time, he

could learn as much as he wants.

If we start off with thbg tnjk tv, then we are starting off with ,uhbjur, we are not limited by

physical limitations, now we can say anyone who wants to come and eat, is welcome. ________________________________________________________________

o#h �r!m#n !s t �g !r*t!C t�b �,�v!c*t Uk�f$t h #S t�h!b *g t�n!j*k t�vIt seems from the jxub of the vsdv that the reason why we should eat vmn tonight,

besides the fact like we say later on, that we eat vmn since the dough did not have time

to rise when we were leaving, we also eat vmn, because that is what we ate when we

were slaves in ohrmn.

That is yap in o h r�m n �s t g �r�t�C tb ,v�c�t Ukf<t h S th�b �g tn�j�k tv, that is the food that we ate in

ohrmn, not only when we were redeemed, but even when we were slaves.

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That is why there are two ,uars on the words hbug ojk, 1) vxurpc hbg ka ufrs vn , meaning

the bread of poor, and also 2) vcrv ohrcs uhkg ihbuga ojk, we praise the vmn that we ate

when we were redeemed.

There is one small problem, why over here is there only one reason mentioned, Ukf<t h So h r�m n �s t g �r�t�C tb ,v�c�t, when we were slaves, and later on, only the mention of the vmnthat we ate when we were redeemed (.hnjvk oemc ehpxv tka)?

It could be that in the beginning of the night, we are trying to feel the slavery, and as thenight goes on, we are trying to feel the freedom. like the trnd (.je ohjxp) says, the first

two cups are for ubhhv ohscg and the last two are for kkvu vkutd. (Rav Nevenztals Hagada)

________________________________________________________________

o#h �r!m#n !s t �g !r*t!C t�b �,�v!c*t Uk�f$t h #S t�h!b *g t�n!j*k t�vWhy are we starting off the rsx with this question?

It sounds like a joke, no one is going to come now anyhow?Why are we saying this in Aramaic?

In order to be able to eat a jxp icre, you need to have been included before it was

Shected. We are bringing out the point that this rsx is not like any rsx, since there is no

jxp icre now, even now, during the meal, you can join.

That is why we say it in Aramaic, to remind us of the iuak of ,ukd. (Heard from Aliza

Shapiro s"ga,)

kIfh,h!u h ,,h,h ih#p!f #S k�FWhat would be the deal if a person did not want to have guests, he can’t afford it, hethinks that they will be a bad influence, how can he say, anyone who wants to come, iswelcome?

The t"rd explains that this what our fathers were saying when they were in ohrmn. aovkufhhu h,hh ihpfs kf urnt, uovjxphu h,hh lhrms kf urnt , and then they said, vtC�v vbJ�k 'tfv tT�Jvih rIj h�b�C vtC�v vbJ�k 'h �S�c �g tT�Jv /k�t r�G h �s t g �r�t�C.

With this we can explain something else. There is a vfkv that only people who were

invited while the animal was alive, are allowed to participate (:x ohjxp), so how now,

during the meal, can you invite others to join the meal? But according to what we saidbefore, this is not what we are saying now, rather we are quoting what was said by ourfathers in ohrmn, when they were leaving. (Rav Nevenztals Hagada)

______________________________________________________________________

kIfh,h!u h ,,h,h ih#p!f #S k�FRabbi Zweig (from CD)Why do we invite people once the meal already started? That is not an invitation?

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The rsx is not a regular y"uh meal. jxp we are the guest of honor. We are celebrating us

being saved. You know what a guest of honor does at the party? He invites people hewants. They ask you, who do you want us to invite. Even though we say a guest can notinvite a guest. But the guest of honor is really the vjna kgc. The kgc is not only the one

who pays for it, but the one whose honor is being shown. jxp night, everyone who

comes to the rsx is the guest of honor. Not only did we survive, the experience, we are

now better (because we can use the negative for the positive).

The reason why we invite people now is so that we can set the tone before shdn, that we

are all guests of honor. It is not to invite people from the outside, hopefully they got ameal already, which means that we can speak differently. You can speak up more.There might be some one sitting at the head of the table, he might have even paid forthe meal, but tonight we are all the guests of honor. That is the feeling that we have tohave on jxp.

That might be why we spill the wine. On ,ca we don't go out of our way to make the

guest feel more comfortable. Tonight we are all the guest of honor. It doesn't make adifference who paid for the meal. The meal should not be a lecture. Everyone should beinvolved because we are all guest of honor. _______________________________________________________________

kIfh,h!u h ,,h,h ih#p!f #S k�FAll those who are hungry come and eatThe trnd in vyux (.dk) says that a person should not make their requests in Aramaic for

Rebbe Yochanan says “whoever makes their requests in Aramaic; the Ministering Angelis not bound to it for he does not understand this language.” Why at the rsx, an evening

on which we essentially ask for the redemption did we institute to say this openinginvitation in Aramaic?

R. Yissachar Dov of Belze suggests a beautiful interpretation. The trnd in ,ca (:ch) says

that when we go to visit a sick person, one is able to pray in Aramaic because theDivine Presence is above his or her head and therefore the petitioner does not need aministering angel to bring the prayer to G-d. The arsn (sk vcr trehu) states – that when a

poor person stands at the door, the Divine Presence is there as well. When we say "kfkufhhu h,hh ihpfs" – ‘v is standing there! ‘v is with us at the rsx.

_______________________________________________________________

v�b�J!k 'h ,S!c *g t�T*J�v /k,t �r!G#h !s t �g !r*t!C v�t�C*v v�b�J!k 't�f�v t�T*J�v /j*x!p#h!u h ,,h,h Qh #r!m #S k�F /kIfh,h!u h ,,h,h ih#p!f #S k�Fih #rIj h,b!C v�t�C*vEvery rsx begins with a plea: ihruj hbc vtcv vbak hscg t,av , Every rsx that we have ever

experienced is just a shadow of the ideal rsx jxp. A proper rsx jxp should include the

jxp icre and Festival offerings. But "this year" it is not that way.

The truth of the matter is that the rsx also ends with this same theme, vtcv vbakohkaurhc. The reason why our rsx will not include a jxp icre offering this year is because

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the v"c was destroyed. Our Sages teach us that the Second v"c was destroyed because

of obhj ,tba. We are taught that the v"c will not be rebuilt until we somehow correct the

defect of obhj ,tba and divisiveness.

If that is the case, why are we not prompted somewhere during the rsx jxp to address

this sin of obhj ,tba? If the rsx in fact includes the request that next year we should be

in the Land of Israel and in Jerusalem, why are we not told exactly how to takecorrective action to make that happen? We should be explicitly taught to remedy ourbehavior of obhj ,tba.

The hj aht ic says that there is such a notion in the vsdv. He says that this is alluded to

by the question "Why is it that on all other nights we do not even dip once, and on thisnight we dip twice?"

The first dipping on the night of the rsx (into the salt water) reminds us of the first place

that "dipping" is mentioned in Jewish History, when the brothers dipped the coat of ;xuh,:o ES�C ,1b« JT�F�vH,1t USk�C�y H�u oh º Z g rh M g�G LUy<j�J HE�u ;·�xIh ,1b« M,�FH,1t U Jj�e H�uR [tk zk ,harc]. This is the prototype

of the sin of obhj ,tba, which has plagued us throughout the generations.

The second dipping at the rsx (into the ,xurj) corresponds to a second dipping that we

find mentioned in the anuj: o G1T�j�e�kUR,5*S6d$thM�T�JHk1t�u L;Ie�J�N�vHk1t o61T �g�D v�u ;̧�X�CHr1J<t oMS�C Wo 1T�k�c�yU cI2z�t r1e« ECHs �g I J,h�CHj�,E1P n JhS t U Tt�mE�, tS«k o 21T�t�u ;·X�C rM1J<t oJS�vHi n ,«ºzUz �N�v [cf ch ,una]. This euxp refers to

the dipping into the blood of the jxp icre offering. That dipping was the first step of

painting the door posts and lintels of their homes with the sign of blood in order to savethem from the ,urufc ,fn on the night of their deliverance from ohrmn.

It is no coincidence, says the hj aht ic, that the vru, uses the language of vsudtregarding the second dipping. The word vsudt comes from the root word sudt, which

means unity. Thus, the dipping of unity, which took place at the end of the JewishNation's stay in ohrmn, was a remedy for the dipping of obhj ,tba, which had triggered

their descent into ohrmn.

This concept symbolizes that we too will emerge from our current exile, which was alsotriggered by obhj ,tba, with unity and harmony amongst ourselves. {This could be also

why we start off the rsx by saying h,hh ihpfs kF, we want to bring everybody together}

(Rabbi Frand y"xa,)

______________________________________________________________________

ih #rIj h,b!C v�t�C*v v�b�J!k 'h ,S!c *g t�T*J�vWe start off by inviting guests, they feel bad, that they have to rely on others. The firstthing that we tell them is, we were like this also, we also had to rely on others. We madeit through, and you will as well, there is light at the end of the tunnel.______________________________________________________________________

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ih #rIj h,b!C v�t�C*v v�b�J!k 'h ,S!c *g t�T*J�vrpux o,j (v,phrj kupkp page 41) 4/16/00

Q Why do we make ohrmn ,thmh rfz while sitting and reclining like a free man when we

are still in ,ukd now?

A When we were in ohrmn it was a set ,ukd and we were not able to bring the end closer.

It is not so by us now where it is in our hands to bring the vkutd closer. Like k"zj say in

tr,c vcc (.h) vsuvh r says vesm is so great that it brings the vkutd closer.

That is why it says kufhu h,hh ihpfs kF thbg tnjk tvvz hsh kguihruj hbc vtcv hbak hscg t,av .

vb,ab vnPour the second cup

IK�F v1Z�v vk�h�K�v 'vM�nU .�nj ih k�fIt Ubt ,Ikh�K�v kf�C1J /,Ikh�K�v kF n v1Z�v vk�h�K�v vB�T�J B v�n:vM�n

:rIrn (IK�F) v1Z�v vk�h�K�v ',Ie r�h rt�J ih k�fIt Ubt ,Ikh�K�v kf�C1J:oh n g�P h �T�J v1Z�v vk�h�K�v ',j1t o �g�P Ukh p<t ih kh C �y�n Ubt ih�t ,Ikh�K�v kf�C1J :ih C �x�n UbK�F v1Z�v vk�h�K�v 'ih C �x�n ih�cU ih c�JIh ih�C ih k�fIt Ubt ,Ikh�K�v kf�C1J

Rabbi Rothwachs 4/04The reason why we ask so many questions on jxp, is because real freedom is the

ability to ask.________________________________________________________________

According to the o"car (,pv ,rprpk ghdna sg v"s .she ohjxp), the question of dipping is,

why do we dip now? Meaning we usually don’t dip before the vsugx.

________________________________________________________________

,Ikh,K*v k�F#n v(Z*v v�k!h*K*v v�B*T!J#B v*n

Why is this ,ukd different than all other ,ukd, why are we in this ,ukd for so long? On all

other nights we eat .nj and vmn, we have high points and low points, tonight it is all low

points, only vmn. Tonight is all rurn, it is all bitter.

The answer is, the next question, tonight we are dipping, we are dipped into ,uhnad. We

are not focused properly.

Tonight we only recline, we are relaxed, we are comfortable where we are spiritually.We should be constantly yearning. Like we say in ubhkg, ,�jET n . 1rEtv k �g�u 'k �gE�N n ohE�n7�C when

it comes to ,uhnad, we look at those that are greater than us, and we want to be like

them, but when it comes ,uhbjur, we look at those that are less than us, and we are

happy, that we are better than them, they come late and leave early etc, I learn for twohours and he learns for one hour.... it should be just the opposite . 1rEtv k �g�u 'k �gE�N n ohE�n7�C

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,�jET n. (,urut hkky)

________________________________________________________________

,Ikh,K*v k�F#n v(Z*v v�k!h*K*v v�B*T!J#B v*nIt says in r,xt ,khdn, (t u) lknv ,ba vssb tuvv vkhkc, the miracle of ohrup started to occur.

The asev rvuz says, this happened on the first night of jxp. When we read in the nvb vb,avvkhk , it is an acronym for inv. Why is tonight different from all other nights, it’s

because tonight is when the miracle of ohrup occurred. (y"xa,)

__________________________________________________________________

v�B*T!J#B v*nv(Z *v v�k!h*K *v,Ikh,K*v k�F#n This question does not seem to have an answer, the question is why ‘v designated this

night to command us to eat vmn, and the answer is, on THIS night we left ohrmn, since

the night was the beginning of the vkutd (.y ,ufrc).

Yet this answer seemingly no found in the vsdv? (Rav Nevenztals Hagada)

__________________________________________________________________

ih#k!fIt Ub�t ,Ikh,K*v k�f!C(JThe first question of the vb,ab vn is why we eat vmn tonight. But didn’t we just say in the

previous paragraph that the reason we eat vmn is because we are remembering what

our forefathers ate in ohrmn?

Rav Sorotzkin answers that the question isn’t simply why we eat vmn. The question is

why we only eat vmn and not any .nj ? Wouldn’t it be wiser to eat both .nj and vmn to

show the contrast between what we can eat now while we are rich and what we wereforced to eat back then when we were slaves? Don’t we often see contrasts during thersx; rurn and other vegetables, leaning and drinking wine, etc.

Now that we understand the first question of the vb,ab vn let us understand the answer

to this question. The vmn itself provides the contrast we are seeking. On the one hand it

was poor mans bread during our enslavement in ohrmn which symbolizes our slavery,

and on the other hand it was also the bread we ate in our rush to leave ohrmn which

symbolizes our freedom. Therefore the vmn itself shows us the contrast, and we have no

need to eat .nj. (y"xa, taken from email from R. Zlotnick)

_________________________________________________________________

,Ikh,K*v k�f!C(Jv�M*nU .,n�j ih#k!fIt Ub�t The t"dn (u"ex t"g, inhx) says that on dh ouh you are allowed to eat vmn, the cegh ej is ehhsnthat on sh khk it is ruxt to eat vmn.

It seems from the vbanv iuak that on the sh khk it is r,un, because it says ubt ,ukhkv kfcavmnu .nj ihkfut, which seems to infer that even on sh khk it is r,un. (ohhukv ,rha jxp ka vsdv)

__________________________________________________________________

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v�M*nU .,n�j ih#k!fIt Ub�t ,Ikh,K*v k�f!C(JThis question seems to mean, on all nights, we have the option of eating .nj or vmn, if

so, why is the son so bothered tonight to see “only vmn”? Maybe the father only wants to

eat vmn?

You cant say that the son is asking on why tonight we are obligated to eat vmn, since the

trnd (.zye ohjxp) says, the son does not ask on obligations. So what is the son bothered

by? (Rav Nevenztals Hagada) (I am not sure that is yap yuap in the trnd)__________________________________________________________________

:oh #n �g!P h ,T!J v(Z*v v�k!h*K*v ',�j(t o *g*P Ukh#p$t ih#kh#C!y*n Ub�t ih ,t ,Ikh,K*v k�f!C(JAccording to the g"ua (t v"g,) who says that you need to dip the vmn in salt, why isn’t

the question, why do we dip three times? And according to the t"nr, who says that you

don’t need to dip the vmn in the salt, how can the son say ,j1t o �g�P Ukh p<t ih kh C�y�n Ubt ih�t,

you always do need to dip the bread in the salt.

The truth is, if you say that you don’t have to dip the salt, rather sprinkle it, then you donot have a question. Even if you do dip the vmn in salt, it is not considered vkcyv, since

you only find in l"b, the title vkcyv into something which is moist or something which

flows.

But according to the g"ua, who says that lruf needs to by dipped into ,xurj, if so, there is

another dipping (this is not a question on the t"nr, since he does not require lruf to be

dipped into ,xurj) (Rav Nevenztals Hagada)

__________________________________________________________________

oh#n �g!P h ,T!J v(Z*v v�k!h*K*v ',�j(t o *g*P Ukh#p$t ih#kh#C!y*n Ub�t ih ,t ,Ikh,K*v k�f!C(JWhy does it say that 2 times, according to the o"cnr it is three times? xprf, vmn in ,xurj,

and rurn?

Maybe he does not count, xprf? Since that is only to get the children to ask, so it is not

counted as a dipping. (which is interesting, since it would come out that the question ison something that they did not see yet).

Maybe it is referring to the dips, on other nights we don’t have to have a certain amountof dips. Here we have 2 dips on the table, salt water and ,xurj.

There is a different vfkv about ih kh C�y�n of rurn. The o"cnr does not count rurn, since that

dipping is only a health reason, to remove vpf. But it would not have a status of dipping.

Why tears over here? lrp ,sucg does not mean hard work. Men were doing womens

work and women were doing mens work. It was work hat breaks a person. Crying(Rabbi Zweig)__________________________________________________________________

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v(Z*v v�k!h*K*vUb�K6Fih#C 6x!n Women and a ucr hbpk shnk, are not obligated in vchxv, so why does it say ih C �x�n UbK�F?

(g"a, ejmh ,br jxp ka vsdv)

____________________________________________________________________

:ih#C 6x!n Ub�K6F v(Z*v v�k!h*K*v 'ih#C 6x!n ih,cU ih#c!JIh ih,C ih#k!fIt Ub�t ,Ikh,K*v k�f!C(J(jh,dh ,una) ohrmn .rtn ktrah hbc ukg ohanju ;ux oh rcsnv lrs ogv ,t ohekt cxhu The arsn on this euxp says (jh f vcr ,una), cxha sg kfth tk ktrahca hbgk ukhpt urnt itfnv"cev ovk vag lfa.

Why, when we are leaving and running away from vgrp, do we need to lean? This is

seemingly a contradiction to what we are trying to accomplish, we are trying to run awayfrom the ohrmn, why are we stopping and leaning? We want to get away as quick as

possible?

The euxp seemingly tells us straight out why ‘v took us in a round about way, in order so

that we would not want to return to ohrmn. So why do k"zj take it out of context, and say

that it is referring to leaning?

The trzg ict (dh sh ,una) asks, why didn’t the Jews turn and fight back with the ohrmn, we

would have out numbered them, why didn’t we turn around and wipe them out?

He answers that, up until now we were slaves, we had the nature of slaves, we couldnot turn around and fight with our “masters”, a slave who has nature embedded in himto be a slave, cant turn around and attack his master.

The yap in the euxp is that ‘v took around so that we would not want to go back to ohrmn,

the reason why we would have wanted to go back ohrmn is because we had that nature

ingrained in us.

So ‘v started to change our nature, he started to get us to feel like free people, he has

us leaning like free people, he wanted us to feel like free people again, “as if” we weresitting like free people.

That is why we have to eat tonight with vcxv, that we should feel like free people, and

through the leaning, we will get to that feeling of being free. (Rav Nevenztals Hagada)____________________________________________________________________

ktbcrct (,urut hkky Page dg)

Q Why don’t we ask other differences of the vsdv, i.e. on all other nights of y"uh we eat

right after aushe? Tonight we pour a second cup and say a lot of things and say kkv,

aren't these big differences as well? What about the fact that we usually don’t have fourcups of wine?

19

There is another difference that could be asked as well, we don’t have the jxp icre? (In

the vban in ohjxp (.zye) it says that when the asenv ,hc was around, they did ask this

difference.)

A A change can happen in one of three ways, like k"zj say ihkuj (.zn) in regards to a vphry“it is lacking, adding, or switched”, which means it is missing something, something wasadded or something was switched. We find that in the rsx we have these three

differences. 1) Adding- usually we don’t dip and tonight we dip twice. 2) Lacking- usuallywe can eat vmn and .nj and tonight we can only eat vmn. 3) Switching- usually we eat

all vegetables and tonight we eat rrn.

These three questions deal with the differences in the meal. The fourth question dealswith change in man. Leaning deals with heart, all year we have no reason to havehaughtiness and tonight we are supposed to show a symbol of our freedom. So wedon’t need to mention any other difference because they are all included in these fourcategories.

Reb Eliezer Ashkenazi (,urut hkky page sg) gives another way to answer this question.

You can compare the four questions to the four sons.

ofj- adding = a ofj is satisfied with whatever he has, therefore when we add something

he says why are we dipping twice?

gar-missing = a gar’s stomach is never fully satisfied, so he is going to ask on what is

missing, why is there no .nj?

o,-switching = he is only going to ask on something which he is not accustomed to. He

is used to regular vegetables, but when he sees rurn he asks what is this, because he

does not know what it is.

kutahk gsuh ubht- this is how we know he does not know how to ask. If after he sees all the

differences in the vsugx, it does not enter his mind to ask, and now when we have a

change that pertains to the body, and he still does not ask, then we know he does notknow how to ask a question.________________________________________________________________ rpux c,f (v,phrj kupkp page 43) 4/16/00

Q What is the reason why the vsdv kgc is so shpen that the telling over the vsdvspecifically through question and answer?

A The reason why we have the rsx is to incline heart to understand with pure vbunt,

accepting the vru,, and the suxh of this is through ohrmn ,thmh.

When you have something that a person wants and desires to know by himself, then thetopic and reason will enter and stay in his heart more than hearing anything fromanybody. When you ask a question on your own, you care to hear the answer, therefore

20

we want to do things in front of the kids that shock them and that will cause them to askon their own. Then they will desire to know the answer because it was their ownquestion. And when they hear the answer it will cause them to ask more and moreabout ohrmn ,thmh and eventually to get closer to 'v.

Reb Chaim Shmuelevitz has a little different approach to this (rhn ka vsdv page p)

He says that even if you have nobody to ask it to, you have to ask and answer toyourself. Why? This is a hard vumn to fulfill properly. The ihbg of saying things over is to

say something new. To tell your child something which he does not know already. Butwe know that “even if you are a ofj etc… you are still obligated to say it over” and this is

very difficult to fulfill.

Therefore the ibcr decreed that the format be Q and A. You have to ask why and you

have to ask how. And even though you are asking yourself, you are still going to give ananswer. Similarly, there is a decree that we are supposed to do two dippings and in thetimes of the trnd to remove the table. We do this so that the kids will see this and will

have a ,urrug,v and be inspired to ask questions by themselves. The vsdv says, “if he

does not have a son, his wife should ask, and if he does not have a wife, he should askhimself”. Because when a person asks himself, he gets the desire and strength to givean answer.

lknv vnka (df d t ohfkn) did the same thing. After hearing the testimony of two women

he said “this woman said “this is my son and the dead son is hers” and “this womansaid “this is my son and the dead son is hers” and this is how we ihexp in z z ypan iaujthe judge needs to hear the litigants and then repeat what they said. The reason for thisis that when you repeat something and it comes out of your mouth it feels more like yourown words. You have more of a connection to it. If you have a doubt in the matter it willappear to you as your doubt. Through this you will investigate with all your strength tofind an answer to it and you will be giving a truthful judgment.

The trnd in ihause (.n) says “tbuv r says ”when a person does a sin and then he does it

again, it is r,un to him. So the trnd asks, ”it is r,un?” Then the trnd answers that it is

like it is r,un to him.” Why didn’t vbuv r say originally that it was like it was r,un to him?

The trnd wanted to shock you in to asking the question yourself “is it really r,un”? Now

you are going to pay close attention to what the answer is and you are going to let itpenetrate into your heart. Because wanting to know the answer came from within you.The trnd in vrz vsucg (:yh) “Reb Alexander says who wants life? So right away people

gathered around him and said we want life, so he said grn lbuak rumb ohhj .pj ahtv hnvnrn rcsn l,pau. In reality these people have read these oheuxp many times before, but

never knew what it meant. But when he said “who wants life” this is a question theywant an answer to, so they gathered around him and he explained to them what real lifeis.________________________________________________________________

ch ,ut s"hrdv jha ka vsdv 4/17/03

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The t"nr (z dg,) says, the son or wife should say the vb,ab vn, then you say ubhhv ohscgand the rest of the people do not need to say the vb,ab vn. The o"cnr (c"v j"p n"uj )

says, vb,ab vn truev rnutu ufu ktua icv itfu hbav xufv ihdzunu, it comes out that the son is not

asking the vb,ab vn, rather the son asks whatever is bothering him. The true, the one

who is saying the vsdv, he is the one who is saying the vb,ab vn. It comes out that in

today's time where we don't have a true to be thmun everyone, everybody is chhj to read

the vsdv. It comes out that according to the o"cnr, there are two ,ufkv. First of all, the

son has to ask the questions that are bothering him, this is learned out from the euxp of

lbc lktah hf vhvu (sh,dh ,una), each kid asks according to his level and own way, because

the vru, speaks to the ohbc vgcrt. and furthermore, the vfkv of ohrmn ,thmh ruphx, needs

to be transmitted through in a question and answer form, therefore the o"cnr says that

also the true says the vb,ab vn so the ohrmn ,tmh ruphx will be in a question and answer

form.

The oharpn ask a question, how can the son ask a question on things he did not see yet

(I.e. we did not eat vmn and rurn yet, we did not dip two times). yuap since the son sees

a table with rurn vmn and ,xurj, the son will understand from what he sees, that we will

be eating vmn and rurn, dipping twice (even according to the o"cnr who holds that even

xprf is dipped in ,xurj, the son will understand from the fact that ,xurj was left over,

that there is going to be another dipping).

But according to what the o"cnr said, that the son does not say the vb,ab vn, rather the

true says it, there is no question. Because really the son does not ask on the questions

of the night, since he did not see them yet, rather he only asks on what is bothering him.The true is the one who asks the four questions because he knows what is going to

happen after.

ubhhv ohscg

The ,umn are uncovered from now until after shdn (besides when we lift

the cup of wine vsnga thvu)th mIv t«k UK t�u /vhUy�b �g«r�z cU vez<j sh�C o7 n Ubh�v«k:t vu«v�h Ub�th mIH�u 'o h r�m n�C v«g �r�p�k Ubh hv oh sc <g

v«g �r�p�k Ubh hv oh sC �g �J�n Ubh�bc h�b�cU Ubh�bcU Ubt h �r<v 'o h r�m N n Ubh �,Ic<t ,1t tUv QUrC JIsE�vr�P�x�k Ubh�k g vu�m n v rIT�v ,1t oh g �sIh UbK�F oh b�e�z UbK�F oh bIc�b UbK�F oh nf<j UbK�F Ukh p<t�u /o h r�m n�C

:jC �J�n v1z h �r<v o h �r�m n ,�th mh C r�P�x�k v1C �r�N�v kf�u /o h r�m n ,�th mh C

ohscgubhhvohrmnc vgrpk rpux c,f (ohnfj h,pa page 29) 4/1/01

Why do we say we were slaves and not that our fathers were slaves like we do by rurn,

“that this rurn made our fathers lives bitter in ohrmn”?

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Because in every generation we are obligated to see ourselves as if we were freed fromohrmn.

________________________________________________________________

ohrmnc vgrpk ubhhv ohscg,nt ,pa (,urut hkky page p)

Q Why does the preparation of getting closer to 'v need to be preceded by ohrmn sucga?

A This is all to get us accustomed to being humbled and lowered. Because if we reachhigh levels without first being in bondage, the new accomplishments will not settle in us.

So too, all the bad in the world, is there to humble a person. Similarly we find manytimes that before a great redemption, there are difficult times. All this is so that a personwill be able to accept the good through humility.

Furthermore, the purpose of ohrmn ,thmh was to be ohna ,ufkn kug kcen upon us, if kug,ufkn was placed upon us while we were free, we would not have accepted it with

complete subjugation. Therefore first we were enslaved in ohrmn to accustom us to being

humble, then we will be able to accept ohna ,ufkn kug with ,nt.

________________________________________________________________

tuv lurc ausev thmuv tk uktu vhuyb gurzcu vezj shc oan ubheukt v ubthmuhu ohrmnc vgrpk ubhhv ohscgohrmnC vgrpk ubhhv ohscgan ubhbc hbcu ubhbcu ubt hrv ohrmnn ubh,uct ,t

Reb Shmuel Brazil 3/99Q1 Why does the vsdv say we were slaves and 'v took us out. Then later talk about

slavery and redemption. Why not first speak out all slavery and then speak about all ofthe redemption?

Q2 "ohrmnn tmh tuv uktf unmg ,t ,utrhk ost chhj“ How do we do fulfill this by reading the

vsdv?

MeA1 Lets say someone is in an accident and hurts his neck. There are two ways he canget healed, either through a slow process or quick and immediate. The difference iswhether or not you remember what it is like not to be able to move your neck. If it is aslow process you will not. But if the healing happens very quickly, you will see animmediate difference. So the vsdv says we were slaves and 'v took us out right away. It

was not a slow process. We remembered right away that we were slaves.

So why do we explain it again later on?

Reb ShmuelA2 If someone is in a tragic accident and you rescue him, the first thing they say is “wewere flying, we crashed, but now we are OK”. Then everything settles and he calms

23

down. He goes on to explain how he was flying, then the weather turned stormy, theengine failed, and then people came over and rescued them. The way we read the vsdvis the way a person who survived a traumatic experience would say it over._______________________________________________________________

tuv lurc ausev thmuv tk uktu vhuyb gurzcu vezj shc oan ubheukt v ubthmuhu ohrmnc vgrpk ubhhv ohscg/ohrmnC vgrpk ubhhv ohscgan ubhbc hbcu ubhbcu ubt hrv ohrmnn ubh,uct ,t

Rabbi Zweig j"xa,What is our goal on the night of jxp, what message are we trying to convey, seemingly

the kids learn everything in school. I understand for people who don't know any better,but why for the kids? What is the whole need to go over the story again? and it saysthis in the vsdv, ohrmn ,thmhc rpxk vumn ohnfj ukuf ukhpt, why, what is the significance?

jcuan vz hrv rpxk vcrnv kf. Why? You can say this about any learning, why is this so

special?

Why don't we make a vfrc on the vumn of ohrmn ,thmh ruphx. Before we do any vumn, we

make a vfrc. Why not make a vfrc on ohrmn ,thmh? The t"car says, since the more you

do, it is a greater vumn. The k"rvn says, we make a vfrc on learning, and by vru, the

more vumn you have, so why then is the reason by ohrmn ,thmh, don't we make a vfrc?

So what is the logic of the t"car, it seems exactly like learning?

The vsdv begins, tk uktu vhuyb gurzcu vezj shc oan ubheukt v ubthmuhu ohrmnc vgrpk ubhhv ohscgohrmnC vgrpk ubhhv ohscgan ubhbc hbcu ubhbcu ubt hrv ohrmnn ubh,uct ,t tuv lurc ausev thmuv. Even

if we are all wise, jcuan vz hrc vcrnc kfu rpxk ubhkg vumn. Listen to the order in the first

paragraph. First it is ohrmn ,thmh ruphx, the vumn of the exodus. Next is who is obligated,

third thing, the more we say the more credit we get. It would make more sense, first whois obligated, then the more you say, then start doing the vumn, then we were slaves to

vgrp?

The vsdv is telling us, we were slaves, and had 'v not take us out, we would still be

slaves. We are not talking about, just saying how 'v intervened in history. It is telling us,

had we not left ohrmn, we would still be slaves. When we tell the story over we are

saying how we benefited, by speaking, we are showing our appreciation. The openingstatement is I have benefited, the vsdv kgc has defined our mission of the evening, it is a

lesson of appreciation. To feel it, and to express it. Which means, the order does notbegin with the story, rather first we have to express gratitude, that is the vumn. We are

teaching our self to show gratitude toward 'v, it is not a history lesson.

Once that is true, the next statement is, that even though we know everything, we stillhave to speak about ohrmn ,thmh, because this is not about learning, it is about

expressing thanks. No matter how much you say, it is never enough, the more youexpress, the bigger the vumn is. The whole vumn of ruphx is not about learning, it is about

24

expressing gratitude. We want to teach our children that we get together once a year toexpress gratitude. The o"cnr in zbe vumn says that we are supposed to thank 'v. The vsdvis organized based on a vban. When you bring your first fruit, you say, hct scut hnrt, we

went to ohrmn and lived there with a small amount of people...Those are the oheuxp that

we say in the vsdv, why not go back to original source in ,una? what is the point of

bringing ohrufhc? Showing appreciation. What goes along with that appreciation, you

mention history. This is called ohrufhc hushu. We use the thank you of ohrufhc for jxp night,

because that is what the night is all about. Often a person knows that they areappreciated, but they need to hear it!! We have to let 'v hear our appreciation. in a

relationship, it is not enough to feel appreciation, you have to express it. Learning howto say thank you, is not limited to 'v. It is very hard to teach our children to appreciate

us, because when you tell someone to thank you, they think it is because you need tohear it. If you teach them how to appreciate others, then hopefully that will carry over tothe rest of the year. Thanking everyone.

Now we can understand the t"car. When you do a vumn that the vru, or Rabbis told us

to do, you make a vfrc, because you want to do it for the right purpose. Can you

imagine someone asking someone to thank you? If you ask someone to say thank you,and they say it, it means nothing to you. If we would make a vfrc, that would lessen the

experience of thanking. How does the t"car say that? By saying that the more you say,

the more credit you get. Thank you is a lot better when it is spontaneous. We would notlike a thank you note, saying my mother in law told me that I have to send this. Thankyou is not limited to 'v, it is the most important character trait that we have to have. The

i"cnr writes (tc ,arp), the fundamental vumn is saying thank you. Realizing that things

are not coming to me. The rsx is the highlight in the Jewish calendar because it giving

the most Jewish message, thank you. The more we express, jcuan vz hrv.

Most of us don't want to grow in showing appreciation. We resent that. We think thingsare coming to us, or the one that gave it to us, had ulterior motives. A good way tomotivate us is as follows. No matter what a person does for you, what ever they did foryou is not as much as the friendship they showed by doing the thing for you. What evera person does for you, unless you are dying and they are giving you air, usually youcould have done without. Your quality of life would not have been different. One thingthat you cannot do with out, is that you have a friend. It is not about what they did foryou, as much as that they are a friend. If someone does a favor for you, and you don'tsay thank you, they lost appreciation, but you lost more, you lost having a friend. Thefeeling of having a friend, is something that you never want to give up. By notexpressing gratitude, what we are really doing is harming our self, by not realizing thatyou don't have a friend. By saying thank you, you are really the biggest benefactor. _______________________________________________________________

///v"cev thmuv tk ukhtu.hachht i,uvh r (,gsk vru, purple rpx page ybe) 3/27/03

Obviously if 'v did not take us out, who would've taken us out?

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x"u, in n"c, asks, how did gahkt revive ,hnbuav ic, he was a ivf so how was he able to be

tnyn for a ,n? x"u, answers that for apb juehp you are allowed to. It is known that the

Jews sunk to the 49th level of vtnuy while they were in ohrmn, had we not been taken out

at that moment, we would have sunk to the 50th level and u"j there would never have

been a vbe, for us.

The trnd in ihrsvbx (.yk) says, a ihn asked, your G-d is a ivf, so after he buried van, with

what did he kcuy? (x"u, says that the fact that he became tny for the Jews is not a vae,

because we are called ouenk ohbc). Why didn't he ask, how could 'v go into ohrmn? ohrmnwas filled with vtnuy. Rather it must be that apb juehp is different.

Now the iuak of the vsdv is can be understood in a different light. ubhhv ohscg, and 'v took

us out himself. How was he able to be tnyn? Therefore the end says, thmuv tk ukhtuv"cev, we would not have been redeemed. Because we would have fallen to the 50th

level of vtnuy, therefore it is ann apb juehp, therefore it was r,un for 'v to come down and

be tnyn himself for us.

________________________________________________________________

o#h �r!m#n!C v«g !r*p!k Ubh#h�v oh #s�C !g6J!n Ubh,b�c h,b!cU Ubh,b�cU Ub�t h ,r$v 'o#h �r!m#N#n Ubh ,,Ic$t ,(t tUv QUr�C JIs�E*v th#mIv t«k UK#t!uWe are all familiar with the idea that the reason the redemption needed to be done withsuch haste is because the ktrah hbc had steeped to the the 49

th level of vtnuy. Had they

remained any longer they would have reached the fifteenth level and would not havebeen able to be redeemed. Reb Leibele Eiger asks how can we say that had the hbcktrah stooped any lower they would have not been able to go out of ohrmn, ‘v can do

anything,?

Reb Leibele explains that surely ‘v could have redeemed them even if they sank any

lower but they would have lost all remnants of spirituality in them. Meaning that had theysunk any lower, a subsequent redemption would have lost all spiritual traces to our holy,uct.

There would have been a completely new start very similar to what ‘v suggested to vanat the time of the kdg. The 50

th level of vtnuy would have erased all connection to the

vause of the ,uct. We would have been no different than the okugv ,unut which comes

from the iuak of vnutn (nothing). The other nations are not rooted in anything. This is

why jxp is ,uct ,ufzc. Reb Avrahahm Schor expounds on this idea by saying that the

emc (dough) that ktrah kkf left ohrmn with is symbolic of the ,uct the pure matter from

which we are constructed. Amazingly emc has a gematria of 192 which equals kfn kfckf, the three expressions of blessing which are mentioned by the ,uct. Sure enough we

mention kf kfn kfc in Bentching every time we eat dough. (Rav Eytan Feiner)

______________________________________________________________________

ohscgtuv lurc ausev thmuv tk uktu vhuyb gurzcu vezj shc oan ubheukt v ubthmuhu ohrmnc vgrpk ubhhv ubhbc hbcu ubhbcu ubt hrv ohrmnn ubh,uct ,tohscgan/ohrmnC vgrpk ubhhv

26

Zaidy z"xa,How is it possible that we would still be enslaved? How long do people last in slavery, 2,3,4 generations? Then the Empire falls? Chaim Bennet told me that the ,nt ,pa asks,

why does it start off with the term ohscg and finish of with ohscgan?

Even though we would not have been politically under their control, we would have beenculturally under them. We would not have been ohscg to them now, we would have been

ohscgan to them.

The x",j gives a different answer. He says, if not for ‘v for taking us out with His might

through the awesome exhibition of His control of all nature through the ten plagues, butif He would have just put a thought in vgrp’s head, granted we would have not been

slaves we would have been free men, yet we would still be forever enslaved to vgrp and

would have a tremendous gratitude to vgrp for letting us go psychologically, we would

have still have been enslaved to vgrp. By ‘v displaying his might in this fashion and

forcing vgrp to let us out we only have gratitude to ‘v and are completely free, not

physically slaves nor emotionally enslaved to vgrp.

________________________________________________________________

oh#n�f$j Ub�K6F Ukh#p$t*uReb Dessler (,urut hkky Page ve) 4/1/01

The trnd says (.zye ohjxp) if you don’t have a wife or son, you ask yourself. Even two

ohnfj hshnk, have to ask each other. How can you have the same jxub for a ofj as you

do for a little kid and wife? What is the purpose of asking yourself?

The purpose of the night is to put the truth about ohrmn ,thmh into your heart. So even if

in kfa he is a ofj, in his heart he is still a .rtv og and like a child (a ck is emotion not

kfa). You should know, putting the truth into the heart, you should explain the language

and manner to a ofj in same way and language as you would to a kid. This is a kusd kkfin 'v ,sucg

________________________________________________________________

oh#n�f$j Ub�K6F Ukh#p$t*uR' Asher Weiss 4/17/03If they are ohnfj hshnk,, what is the point of saying it over?

What is the difference between the vumn of vrhfz (which we have every night) and the

vumn of ruphx?

vrhfz is for vghsh, to know. We have to constantly remind our self. ruphx is to feel it, to

relive it (... ost chhjunmg ,t ,utrk ). On jxp we have to relive and reexperience ,thmhohrmn. Like the o"cnr (z"be ihag ,umnv rpx) says, part of the cuhj of ohrmn ,thmh ruphx is

kkvk ,usuvk to v"cev for having taken us of ,urhjk ,uscgn ohrmnn.

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That is why even ohnfj hshnk, have to repeat it to each other, because on jxp we have a

cuhj of ohrmn ,tmh ruphx.

I just wanted to add, that you can never get excited about something that you don't careabout. Praising is an act of emotion. In order to be able to praise, we need to feel it.

I saw another way of saying this. vsdv is to tell someone to something that they don’t

know. ruphx is to tell something to someone that they already know. That is why UbK�F Ukh p<t�uoh nf<j (Who already know) we have the vumn of ohrmn ,thmh ruphx.

________________________________________________________________

///vru,v ,t ohgsuh ubkFR' Shach ('zchbup ka vsdv page cmr) 4/03

What does it mean vru,v ,t ohgsuh ubkF? The trnd in ohjxp (.b) says, itfk tca hn hratushc usunk,u, the i"r explains, you come with your ohcuy ohagn in your hands. As long as

you don't have ohcuy ohagn in your hands, there is no proof that you understand the vru,which you have learned, I.e. ohcuy ohagn are a sign that you learned vru, and your

learning is in your hands. It is possible for a person to learn and simply not understandanything. Only when he does ohcuy ohagn, only then does he understand and love vru,,

that is called vru,v ,t gsuh, knowing vru,.

_______________________________________________________________

jCan vz hrv ohrmn ,thmhC rpxk vcrnv kf...

v"tkpv (,urut hkky page se) 4/1/01

Why is the vumn of ohrmn ,thmh ruphx so great that we need to tell it over, rather than any

other miracles that happened to our ,uct?

The miracles that 'v did by the ,ufn were not really necessary, because had 'v not

hardened the heart of vgrp, he would’ve sent us out after the first plague. But 'vhardened his heart in order for the miracles to be publicized, in order so that they shouldbe told over to all generations, like the euxp says, (t,z ,una) “because I hardened the

heart etc… in order to tell it over”. Since all the miracles happened in order to be toldover, we are obligated to tell them over as much as possible, more than any othermiracle that happened to us, that happened to us because we needed it, rather than inorder to say it over.________________________________________________________________

jCan vz hrv ohrmn ,thmhC rpxk vcrnv kf...

kuta hrcs (Vintage Haggada page 29) 4/06

Once a poor beggar, an ignorant, unlearned man, suddenly became rich and famous.He hired teachers for himself, with whose help he became a cultured man. After sometime he lost all his wealth and became poor again: yet all the same, he made acelebration every year on the anniversary of the day he became rich.

28

People asked him: "Here you are, poor again as you were before, what is the point ofmaking an anniversary vjna?"

His answer was, true I have lost my money. But the education I acquired while I wasrich stays with me permanently, and that is something worth making a vjna about.

The lesson is this, we make a joyful vjna over ohrmn ,thmh and praise 'v for it even

today, when we are back in exile and under the dominion of the gentiles. And why?Because the chief thing we celebrate about ohrmn ,thmh is our becoming the chosen

people and receiving the vru,, and these things have stayed with us in our exile. We can

be happy even today, because the spiritual advancement we made during the exoduscan never be taken from us.

Therefore, ohrmn ,thmhc rpxk vcrnv kf, even in our gloomy exile, is clearly

"praiseworthy", since he is thereby proving that his joy is spiritual, he is happy about thevru, and v ,sucg that we merited during ohrmn ,thmh, which are eternal possessions.

________________________________________________________________

ohrmn ,thmhc rpxk vumn ohnfj ubkuf ukhptu oan ubheukt v ubthmuhu ohrmnc vgrpk ubhhv ohscgijkav lurg (cr kka tmunf page vm) j"xa,The suxh of ohrmn ,thmh ruphx is that we are obligated to be 'vk ohscg, because the vru,says, (vb vf trehu) ohscg ktrah hbc hk hfov hscgohrmn .rtn o,ut h,tmuv rat . vrutfk the

words ov hscg are extra?

There is a vfkv (v zxr vgs vruh) (which is from .jn ,unch ) that you can not acquire a scgagainst his will, this is only when you are buying a ihruj ic, but if he is a slave by

someone else, and the first master is selling him to the second master then you do notneed the consent of the scg, and you can buy him even against his will. This is also in

the trnd in ihyhd (:ch) that if a ivf owns a scg, he is able to sell the scg to a ktrah, even

though though this sale you are taking away the ability for this scg to eat vnur,.

If so, we can't say to 'v, we don't want to be your slaves, and you can't acquire us

against our will, because this is only true if we were ihruj hbc first, but since we were

slaves to vgrp in ohrmn, and 'v redeemed us from there, we are forced to be ohscg. This

is what the euxp means, ohscg ktrah hbc hk hf, maybe we would say that you can't acquire

a slave against his will, this is not a good claim, because of what the euxp says next, hscgov, because 'v took us out of ohrmn where we were previously slaves.

Since this is so, even if you have a big j",, he should not say that instead of being

involved in ohrmn ,thmh ruphx, that he should rather learn vru,, rather ,thmhc rpxnv kfjcuan vz hrv ohrmn, because through being involved in ohrmn ,thmh ruphx, a big suxh isclarified, that we are slaves to 'v, which is vru,v kf suxh.________________________________________________________________

29

rzghkt hCrC vagn

h�b�c C ih C �x�n Uhv1J iIp �r�y h C �r�u tch e <g h C �r�u vh �r�z <g i1C rz g�k1t h C �r�u �g �JIv�h h C �r�u r1z 1gh k:t h C �r�C v1G <g�nUbh �,IC �r o1vk Ur�nt�u o1vh �sh n�k�, UtC1J s �g 'vk�h�K�v I,It kF o h �r�m n ,�th mh C oh r�P�x�n Uhv�u e �r�c

:,h r<j�J k1J g�n�J ,�th r�e i�n�z �gh D v

e *r!c h,b!c#C ih#C 6x!n Uh�v(J iIp !r*y h#C *r!u t�ch#e $g h#C *r!u v�h !r*z $g i(C r�z �g!k(t h#C *r!u *g6JIv!h h#C *r!u r(z (gh#k?t h#C *r!C v(G $g*nBeing that g"r was a shnk, of t"r, why did the ohtb, go to learn on jxp khk next to g"r in

c"c, why didn’t g"r and the ohnfj go to rzghkt hcr in suk? (By the fact that they were

leaning, proves that were not sitting with their hcr )

The ohtb, mentioned in this t,hhrc were at the time of the hba ,hc icruj, even after icrujhba ,hc, we still have to lean as a free person, and act as if we are leaving ohrmn, and in a

time of ,ukd it is very difficult to do this, to be able to act free, and view our self as being

free, that we are not slaves to vgrp anymore.

This suxh, to be able to see the vkutd through the kusdv icruj, the ohnfj learn from g"r, like

we find in the trnd in ,ufn, where the ohnfj saw a fox leaving the asenv ouen, they

started to cry, and g"r was laughing, and g"r explained to them, that if the bad vtucb was

going to be carried out, then the good vtucb will be as well. Through the kusdv icruj, g"rtaught them to be able to see them the vkutd, that is why they went to g"r on rsx khk.

(iurav ,kmcj Hagada page jx)

I was thinking a similar idea is that the trnd in ,ujbn (:yf) says that van went up and

saw v"cev was writing on the vru, rpx lines on top of the ,uh,ut, he was told, there will

be a person named ;xuh ic vcheg, ,ufkv ka ihkh, ihkh, .ueu .ue kf kg aursk sh,ga. vcheg hcr lived in the toughest times for' ktrah kkf from all natural perspective, it seemed

that this nation was over with, and he himself fell to the irons of the Romans. Yet herenewed vp kgca vru, and today we can sit with a trnd ytkc and it is alive. How did he

do it? .ue doesn’t only mean a line, it is a thorn. Every thorn that he observed, every

thorn that perforated the body of ktrah og, what was his response? If a arsn ,hc was

burnt, he built a new one, if a vru, rpx was destroyed, he wrote a new one. vcheg hcr had

many ohmue, he died through those ohmue.

When people see who have their own .ue, justifiably they cry and give up hope, but what

did vcheg hcr do? He rebuilt mountains and mountains of vru,. That is how he secured

the ,uhjmb of vru, and ktrah kkf. ________________________________________________________________

r(z (gh#k?t h#C *r!C v(G $g*n

30

Why were they all there, why not stay home?

Rav Solovechik, since we said jcuan vz hrv rpxk vcrnv kf, does not only mean quantity,

but also quality, and that is best when you have a v,urcj, that is why it here to teach us

this lesson.________________________________________________________________

e *r!c h,b!c#C ih#C 6x!n Uh�v(J iIp !r*y h#C *r!u t�ch#e $g h#C *r!u v�h !r*z $g i(C r�z �g!k(t h#C *r!u *g6JIv!h h#C *r!u r(z (gh#k?t h#C *r!C v(G $g*nWe all know the story in the vsdv of the ohtb, who were up all night until there ohshnk,informed them that the time for ,hrja had come. There is a contradiction between the

vsdv and the t,pxu, as to the exact nature of their nocturnal discussion. The vsdv says

that they were engaging in ohrmn ,thmh ruphx whereas the t,pxu, says that they were

learning jxp ,ufkv. Which one was it?

Rav Usher Weiss answers that one must note that two of the ohtb, present were g"rand vh �r�z <g i1C rz g�k1t h C �r. These two ohtb, have a dispute (.y ,ufrc) as to whether the icrejxp and accompanying ohrmn ,thmh ruphx can be done all night (g"r) or only till ,umj (h C �rvh �r�z <g i1C rz g�k1t). Therefore vh �r�z <g i1C rz g�k1t h C �r until ,umj everyone agreed to engage in ruphxohrmn ,thmh. To accommodate vh �r�z <g i1C rz g�k1t h C �r they spent the rest of the night learning

jxp ,ufkv.

The Brisker Rav takes a different approach. He proves from here that you can fulfill thevumn of ohrmn ,thmh ruphx through learning jxp ,ufkv. The question is why? How does

learning the laws of jxp constitute ohrmn ,thmh ruphx? Perhaps we can explain this with a

suxh of the hukv ,hc. The hukv ,hc asks that the euxp (j dh ,una) rU Mc <gE�C r« ·nt�k tU Jv�v oISH�C ºW�b c�k MT �s�D v�uo h Er�m N n hJ ,t�m�C h º k LvIv�h v6G g v21z, seems to misplace the subject and the object. The euxpappears to be saying that ‘v took us out of ohrmn so we could perform these ,umn as

opposed to us performing these ,umn because ‘v took us out of ohrmn? The hukv ,hcexplains using the famous rvuz "Histakel baoraisa ubari alma". ‘v used the vru, as the

blueprint for creation. Therefore, the concepts of vmn jxp and rurn in fact preceded the

exodus as they preceded the creation of the world. ‘v did indeed take us out of ohrmn in

order to perform these ,umn and not vice versa. If this is true it is quite obvious why we

can fulfill the vumn of ohrmn ,thmh ruphx through the laws of jxp. The laws of jxp served as

the impetus and blueprint for the Exodus itself. (Shai Shechter)______________________________________________________________________

e *r!c h,b!c#C ih#C 6x!n Uh�v(J iIp !r*y h#C *r!u t�ch#e $g h#C *r!u v�h !r*z $g i(C r�z �g!k(t h#C *r!u *g6JIv!h h#C *r!u r(z (gh#k?t h#C *r!C v(G $g*nWhy are the names of the ohtb, all mentioned?

tch e <g h C �r was a rd (.um ihrsvbx), r1z 1gh k:t h C �r and �g�JIv�h h C �r were ohuk (htzg ic v"s x"u, :tf vyux),

iIp �r�y h C �r and vh �r�z <g i1C rz g�k1t h C �r were ohbvf (:up ,unch :cg ohjxp), so you might have said,

that they are not obligated in the vumn of ohrmn ,thmh ruphx, ohbvf and levim are not

obligated, since they were not enslaved (s v ,una h"ar), and ohrd were not part of klall

ysiroel, that is why were are told that even they are obligated in the vumn of sipur yteima

31

metryaim. According to this, it is possible that there were other ohtb, there, but these

were the only ones mentioned, to teach you this aushj.

Why did the ohshnk, come and say ,h r<j�J k1J g�n�J ,�th r�e i�n�z �gh D v, the inz of a"e is not until

the end of the 3rd hour, right now they are learning torah, so they should havecontinued learning, and before the end of the 3rd hour, then said gna?

On a simple level you can say, the time for the vumn of ohrmn ,thmh ruphx finished, and the

time for gna started, and vkhj,fk you should say uheh,uf gna, so the ohshnk, came to tell

them it was time for gna.

You can also say the reason why the ohshnk, came, is because r1z 1gh k:t h C �r was there, and

he is of the opinion that gna needs to be said ihsv rehgn at vnjv .bv, and you don’t have

the option of delaying that, so to respect the opinion of r1z 1gh k:t h C �r, they came now. that is

why the other names were mentioned. (Rav Nevenztals Hagada)______________________________________________________________________

,h #r$j*J k(J g*n!J ,*th #r!e i*n!z *gh#D#v Ubh ,,IC *r

z"hrd (,gsk vru, purple rpx page txe also in, hukc ,hc vsdv page zhe) 3/02

The vumn of ohrmn ,thmh ruphx of jxp night is only up until rjav ,ukg and the inz of ka a"e,hrja is much later. So how could the ohshnk, stop the Rabbis who were involved in ruphxohrmn ,thmh to tell them that the time of a"e arrived?

The ohnfj were learning (at the end of the night) jxp ,ufkv, with which they are also

ohhen the vumn of ohrmn ,thmh ruphx, and they continued to learn past rjav ,ukg, sunk, ,ru,cvru,, then the ohshnk, came and said that the time for ,hrja ka a"e arrived, like the trndin ,ca (.th) that says that you stop ,", for a"e.

________________________________________________________________

,h #r$j*J k(J g*n!J ,*th #r!e i*n!z *gh#D#v Ubh ,,IC *r

rpux c,f (ohnfj h,pa page 36) 4/1/01

Why does it have to say ,hrja ka?

They were so involved in ohrmn ,thmh ruphx, so much that the students had to explain to

them that it was time for gna ,thre,hrja ka Without them saying ,hrja ka they

would’ve thought that it was only time for gna ,thre of night.

________________________________________________________________

,h #r$j*J k(J g*n!J ,*th #r!e i*n!z *gh#D#v Ubh ,,IC *r

,gsu ogy ka vsdv (page vn) 4/8/03

Why did they say ,hrja ka gna ,thre inz ghdv, and not that the time of rjav sung (which

is when the cuhj of ohrmn ,thmh ruphx is over)? And the inz of a"e is much after rjav sung?

What is the connection between a"e and them finishing the vumn of ohrmn ,thmh ruphx?

32

This is coming to tell us a big suxh. The rehg of a"e is to accept upon ourselves ,ufkn kugohna, even if we give ourselves over to be killed, we still have to believe in 'v. The trndin ,ufrc (:tx) says, that all the days of tcheg hcr, he was rgymn on the euxp "lapb kfc",

when is he going to be able to be ohhen that euxp. At the end of his life, he was happy

because he was killed 'v aushe kg.

After the ibcr were involved the whole night in the vumn of ohrmn ,thmh ruphx, and through

this they saw more of 'v's greatness, then the ohshnk, came and said now is the time to

say a"e, specifically now, after you finished the vumn of ohrmn ,thmh ruphx, now you are

prepared to say a"e with ann apb ,rhxn, v,umnf, therefore they said that the time for a"earrived that they are fitting to accept upon them self now ohna ,ufkn kug in a"e.

________________________________________________________________

,h #r$j*J k(J g*n!J ,*th #r!e i*n!z *gh#D#v Ubh ,,IC *r

The k"rvn (in his vsdv kg aurhp) says that if the ohshnk, did not walk in, they would have

gone the whole night and then they would have missed the vumn completely. g"r who

said that he lived his whole life for a"e, forgot a"e? In ohkudkhd rpx (tn erp) it says that g"rwas a kudkhd of cegh, who the arsn (hjhu vcr arsn) says gave us the gift of a"e, who after

the first time that he say ;xuh after 22 years what does he do? He says a"e, because he

put all his ,ujuf into a"e. The trnd (.ub ohjxp) says that cegh is on his death bed, what is

the testimony that he wants to know that his children are all righteous, it is a"e. Because

that is the gift that he gave us. The first a"e is when it is dark (since the best time to

Daven is .bv, so when you are saying gna it is still dark), at night when it is dark, and

vyhn kg a"e, again when it is dark. Why? Because cegh, who taught us ,I Ekh�K�C 2W �,EbU En:t1Yu, and

he is the one who taught us about a"e. g"r was one of the ,ufkn hdurv vrag, he says

(:tx ,ufrc) that I waited my whole life to fulfill the euxp of lapb kfc, he is about to have

his skin scrapped, and all he can think about is a"e, In the home town of g"r, where are

they spoke about is a"e, a"e. Someone who lived his whole life about a"e, and who

forgets to say a"e, g"r? How is that possible?

Because they loved the vumn so much, they could not control themselves. But this is still

hard to understand, why they would take this, this far. Rav Schorr says, the wholepurpose of the vsdv is to take the lessons and incorporate them into our being, to add

‘vc vbunt into our life. It starts with vbunt. The trnd (.sf ,ufn ) says that it all boils down to

vhjh l,buntc ehsm. That is what g"r was doing, he didn’t need a a"e, since the whole ihbgof a"e is ohna ,ufkn kug kcen, what was urhcju g"r doing all night? They were being exug in

ohna ,ufkn kug kcen. They were living ‘vc l,buntc, it was the same thing. When ohshnk,came in and said, ,hrja ka gna ,thre inz ghdv, now they know that they did a great job.

If we were so involved in being ohna ,ufkn kug kcen, up to the point where we forgot

about a"e, how do you bring a night to a close? We seal it by saying the words gnaktrah, even though it is ohruna khk, we still say the words gna. Specifically g"r is going to

teach us such a lesson.

33

(Heard From Rabbi Feiner g"a, and Kitzur Shiur Hagada Magid 04-17-11)

________________________________________________________________

,Ikh�K�C o h �r�m n ,�th m�h r�nt�T1J h ,h fz t«k�u vbJ oh g�c J i1c�F h b<t h �r<v vh �r�z <g i1C rz g�k1t h C �r r�ntWh1H�j h�n�h /Wh1H�j h�n�h k«F o h �r�m n . 1r1t�n W �,t�m oIh ,1t rIF�z T i �g�n�k 'r�n:t1B1J 'tnIz i1C VJ �r S1J s �g

,Inh k th cv�k Wh1H�j h�n�h k«F /v1Z�v okIgv Wh1H�j h�n�h oh r�nIt oh nf<j�u /,Ikh�K�v Wh1H�j h�n�h k«F /oh nH�v:�jh JN�v

h #,h#f�z t«k!u v�b�J oh #g!c#J i(c!F h#b$t h ,r$vReb Chatzkel Levinstein (zcbup ka vsdv page sm ) 3/02

vhrzg ic rzgkt hcr had everything, he was a vru,c kusd, a thab, a miracle even happened

to him that he grew a beard overnight and looked 70. Nonetheless he was not vfuz tosay the vars of the ihbg of ohrmn ,thmh, because for this he needs a ,ufz bigger than the

,ufz of vru,. This needs ,ukhng and additional thnas t,ghhx, a xb did not happen for him

because he needs to work on this himself, even though the ohcr would be benefiting (by

knowing this vars).

________________________________________________________________

hbt hrvohgca icfh,hfz tku vba Where did vhrzg ic rzgkt hcr get the number 70 from?

The k"zhrt says that when g"ctr was appointed to be vchah atr, he had the vnab of

ktuna, and when ktuna died he was 52. So g"ctr was 18 at the time and 18 plus 52

equals 70.

Another yap is that g"ctr said f hbt hrvicohgca , the numerical value of the word ic is 52.

________________________________________________________________

v�b�J oh #g!c#J i(c!F h#b$t h ,r$v v�h !r*z $g i(C r�z �g!k(t h#C *r r*n�tWhy does vh �r�z <g i1C rz g�k1t h C �r preface his teaching by stating he is like seventy years old

and he was not able to convince the ohnfj. We know that he was really eighteen years

old so it is quite obvious why the ohnfj would not listen to him? Why mention the age at

all?

The trnd relates how the ,uthab was transferred to vh �r�z <g i1C rz g�k1t h C �r at this young age.

To compensate for his youthful appearance ‘v made a xb that he grew a long beard and

looked like an older man. The o"cnr however in ,uhbanv kg aurhp explains that i1C rz g�k1t h C �rvh �r�z <g learned vru, with all his might. As a result old age came upon him quickly. My

father in Law, Reb Avraham Gurowitz Shlita explains that you see from this o"cnr that

the miracle performed was that really vh �r�z <g i1C rz g�k1t h C �r had expended so much energy

that he was fit to look like an old man. ‘v does a special sxj and retains youth in those

who expend such energy for vru,. ‘v suspended this sxj to allow vh �r�z <g i1C rz g�k1t h C �r to

obtain an elderly appearance. Thus vh �r�z <g i1C rz g�k1t h C �r was saying I am like seventy years

old, I expended seventy years of energy in eighteen years and still I could not convince

34

the ohnfj. (R' Nissan Kaplan)

______________________________________________________________________

:*jh#J�N*v ,Inh#k th#c�v!k Wh(H*j h,n!h k«F /v(Z*v o�kIg�v Wh(H*j h,n!h oh #r!nIt oh#n�f$j*uSimply it means, Wh1H�j h�n�h is referring to v1Z�v okIg, Wh1H�j h�n�h k«F is referring to �jh JN�v ,Inh. There

is another way of reading it. Wh1H�j h�n�h k«F, all days of your life, you have to live, in a way to

bring �jh JN. Everything that you do, both quantity and quality, have to be ,Inh k th cv�k�jh JN�v. (Rudamsker Rebba, heard from Rabbi Ephraim Eliyaho Shapiro)

/oh #n�H*v Wh(H*j h,n!h /Wh(H*j h,n!h k«F o#h *r!m#n . (r(t,n W !,t,m oIh ,(t rIF!z #T i *g*n!k 'r*n?t(B(J 't�nIz i(C,Ikh,K*v Wh(H*j h,n!h k«F/ /v(Z*v o�kIg�v Wh(H*j h,n!h oh #r!nIt oh#n�f$j*u*jh#J�N*v ,Inh#k th#c�v!k Wh(H*j h,n!h k«F

The word kf can mean entire or it can mean every. To tnuz ic it means the entire day,

that is, both parts of the day, both the day and the night. To the oh nf<j, Wh1H�j h�n�h k«F means

every day, even the days of �jh JN. (t"rdv ka vsdv)

/tUv QUrC 'k�t r�G h IN �g�k v rIT i �,B1J QUrC 'tUv QUrC 'oIeN�v QUrC

v �rI, v �r!C #S oh#b�c v �g�C !r*t s(d(b!F /tUv QUr�C 'k,t �r!G#h IN *g!k v �rIT i*,�B(J QUr�C 'tUv QUr�C 'oIe�N*v QUr�CWhat is the connection between the beginning and end of the statement?

One of the greatest things about the gift of vru, i,n, is that in all other wisdoms, if you

were to say a deep thought, only people on that level would be able to understand it.The trnd that Rav Elyashuv learns, is the same trnd that people are learning when they

are 14. The vru, speaks to all people, v rI, v r�C S oh bc v gC �r�t s1d1b�F.

________________________________________________________________

tUv QUr�C 'oIe�N*v QUr�CWhy did the vsdv kgc choose the language oIeN�v? Why not simply use one of the more

common usages of ‘vs name?

k"zj use the iuak of oIeN�v whenever ktrah kkf might feel despair and distant from ‘v.

Namely, in the vkhp, of ubhjt, a vkhp, in which we ask for mercy to return captives and

castaways, the usage of ouenv ( ojrh ouenv) is used. In addition, when one is sitting vgcak"r, an obvious time of anguish and despair, we say to the kct, ojbh ouenv . At the

commencement of f"uh, a time in which we might feel saturated in sin and possibly even

in despair that our ,ukhp, won’t be answered, we say ( in hrsb kf ) ouenv ,gs kg.

In all these cases, there is a natural feeling of hopelessness. k"zj were sensitive to

these potential feelings and thus used a special iuak for ‘vs name: oIeN�v. The beginning

of the vsdv, which represents the ,ubdc khj,n- the slavery and hardship of ohrmn, is

another time that ktrah hbc might feel shunned from ‘v. It is for this reason that we use

oIeN�v at the onset of the vsdv- to remind us that even in our darkest hour when we

might feel that there is no hope- we should always remember that ‘v is there and always

by our side. (Rav Yosef Dov Soleveitchik zt”l by Adam Austein)

35

ohbc vgcrt

:v rI, v r�C S oh bc v gC �r�t s1d1b�F :kIt�J k �g �sIh Ibh�t1J sj1t�u /o T sj1t�u /gJ r sj1t�u /ofj sj1t

vT�t ;�t�u /o1f �,1t Ubh�v«k:t vu«v�h vU m r1J<t oh yP�J N�v�u oh E �j�v�u ,Is �gv vn /r�nIt tUv vn ofj:inIeh p<t j�x1P�v r�j�t ih rh y�p�n ih�t j�x1P�v ,If�k v�F Ik rIn:t

r�pF kk�F�v i n In�m �g ,1t th mIv1J h p�kU /Ik t«k�u o1fk /o1fk ,t«Z�v v sIc <gv vn /r�nIt tUv vn gJ r/Ik t«k�u h k /o h r�m N n h ,t�m�C h k vu«v�h vG g v1z rUc <g�C /Ik rIn:t1u uhB J ,1t v�v�e�v vT�t ;�t�u /rE g�C

:kt�d b vhv t«k oJ vhv UK t

:oh sc <g ,h�C n o h �r�m N n vu«v�h Ubth mIv sh e1zIj�C uhk�t T �r�nt�u /,t«Z v�n /r�nIt tUv vn oT

h k vu«v�h vG g v1z rUc <g�C r«nt�k tUv�v oIH�C W�b c�k T �s�D v�u 'r�n:t1B1J /Ik j�,�P �T�t kIt�J k �g �sIh Ibh�t1J�u:o h r�m N n h ,t�m�C

/v1z rUc <g�C r�nIk sUn�k�T 'oIh sIg�C n kIfh tUv�v oIH�C h t /tUv�v oIH�C r�nIk sUn�k�T 'J 1s«j Jt«r�n kIfh:Wh1bp�k oh jB �n rIrnU vM�n J�h1J v gJ�C tK1t h T �r�nt t«k v1z rUc <g�C

k1t �g�JIv�h r1nt«H�u 'r�n:t1B1J /I, sIc <g�k oIeN�v Ubc �r�e uhJ�f �g�u 'Ubh �,Ic<t Uhv v rz v sIc <g h �s�cIg vK j �T nh c<t�u ov r�c�t h c<t j �r 1T okIg�n o1fh �,Ic<t Uc�Jh rvB�v r1c �g�C 'k�t r�G h h�v«k:t vu«v�h r�nt v«F o gv kF

:oh r�j<t oh v«k:t Us�c �g�H�u rIjbIk i �T1tu Ig �r�z ,1t v1C �r�tu i �gb�F . 1r1t kf�C I,It Q�kItu rvB�v r1c �g�n ov r�c�t ,1t o1fh c<t ,1t j�E1tu

uhbcU c«e <g�h�u 'I,It ,1J 1rk rh g�G r�v ,1t uG �g�k i �T1tu 'uG �g ,1t�u c«e <g�h ,1t ej�m h�k i �T1tu 'ej�m h ,1t :o h r�m n Us �rh

Rav Avraham Schorr (on the lbck ,sdv tape) 4/06

The rfaah hbc went out to see how the og iunv are sitting by the rsx. He came to an ahtsutn sg yuap and he was up to the four sons. All he knew from his yuap life, was that a

when a person says sjt v ubheukt v ktrah gna, that by the t he has to be ihufn on the sjtthat there is a okug truc, and by the j he has to has vbuf that 'v lives in the seven ,uhgerand above the seven ,uhger, and by the s he has to be ihufn that 'v is ykua on the ,ujur 's.

And when he came to the ohbc gcrt in the vsdv, when he reached the word sjt, he read

it as if he was saying a"e, when he said ofj sjt, he said it as if he was saying a"e, he

went and again he was ohna ,ufkn kug kcen, until he finished reciting the ohbc gcrt.

The rfaah hbc said that he learnt from him a vbuf in the vsdv. We say by rzghkt hcr vagn,

,hrja ka gna ,thre inz ghDv, ,hrja stands for, gsuh ubhta,o, ,gar,ofj . The ,hkf, of the

rsx is until it comes the time of a"e, until it comes a time of ohna ,ufkn kug ,kce, all four

sons should be ohna ,ufkn kug kcen .

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Rav Nison Alpert said, why is the word sjt mentioned four times? We think that we are

talking about four different kinds of children. No, we are talking about one child with fourdifferent inclinations. Every child has different inclinations, he has the inclination of aofj, gar, ,unhn, and gsuh hbht. rcsk znr is that four times sjt= ic. Four different parts

make up one ic. A rujc is like a winter day, sometimes it is sunny, cold, rainy, cloudy

etc... A rujc has not come to ,uhgce, he is kutak gsuh ubha sjtu o, sjtu gar sjt ofj sjt, he

has all the ,ukgn to him, he has all these ,uburxj. Our vsucg is to know that ohbc gcrt sdbfvru, vrcs. The okug ka ubucr gave a parent the jf to direct a child who has all the four

,ujuf and train him in the right way. The vru, gave us this jf, how to train him, how to

bring out the best in him.

What are the ways the vru, tells us? runtk tuvv ouhc lbck ,sdvu (j,dh ,una). What

does ,sdvu mean?

The trnd in c"c (.dh) says that there are two kinds of ,urhmj, there is a veukj hsf uc aha rmj,

and a veukj hsf uc ihta rmj. If we can make a veukj then we do, if we can't then we say sudsudt ut, one partner says to the other, you buy off my ekj or I will buy off your ekj. It is

too small to divide, it does not have 8x8, so both can't end up with 4x4 ,unt, so we say

one has to buy out the other.

So the ,nt ,pa says ,sdvu means vfanv, continuance. ,sdvu =412=,hc, A Yiddish

house is veukj hsf uc iht. There are many who think that you can divide the house, you

have have 4x4 of vfkv and 4x4 of the opposite influence and it is veukj hsf uc ah, I can

have two ihp,ua in my house, the cuy rmh and the grv rmh. I could use one room for a

ohrpx shelf, and the other for something else u"j. No, a Yiddish house is veukj hsf uc iht,

it is either sudt ut sud, either you sell it off to the grv rmh, or you buy off the grv rmh.There are no ways to have a Yiddish house with veukj hsf uc ah. We have to know that a

Yiddish house is sudt ut sud. A Yiddish house has to be permeated with a rhut of vbhfa. If

there is a different influence in the house, then it is impossible for the rhut to influence

good on the child.

lbck ,sdvu does not mean to talk to a child, you don't talk to a child with words, you

talk to a child with your actions. The oudr, translates the word ,sdvu, as hujtu, The hbctrzb says that you are supposed to show, to prove it, to show it with your actions, show it

with a way of life.

The word runtk is extra, rntk means you are telling someone else. But you are not

telling someone else, I am telling my child?

The end of the euxp (j dh ,una) says, h,tmC hk v vag vz rucgc rntk tuvv ouhc lbck Tsdvu ohrmnn. Where does rntk come into this euxp? ,sdvu does not mean to talk, it means

action. Show your son with your actions, let your actions talk. lbck ,sdvu, hujtu, that will

37

be the runtk, your actions will give over the ohrmnn h,tmC hk v vag vz rucgc, it will show

the child why I appreciate ,urhj, is because like h"ar says, because it gives me the

opportunity to be an 'v scug. Where did I show my child that? Not by talking, rather by

actions, by the way the ,hc is.

This is really what the ubrupx says. The ubrupx says , vkkeu vfrc ofhbpk i,ub hfbt vtr, the

vru, is telling us there are now two ways, either vfrc or vkke. There is no vrap in

Yiddishkeit, either right or left. That is ,sdvu, either sudt ut sud, can't have both, that is the

runtk, that is what trains a child and that is what talks to a child. That is the only way to

talk to a child. You can't talk to a child and have the house give them a differentmessage. Because what a child sees is what he takes in.____________________________________________________________________

The Belzer Rebbe says a different yap in the story of the rfaah hbc. He says that Every

child has his own issues and challenges in life. As much effort and sincerity you have inbeing ohna ,ufkn kg kcen, you should expend on raising your children.

We have to view each child as they are a sjt, your only child. We have to treat each

child as they are our one and only child. If you do that, then they can become somethingspecial. If you put each child in a group, and don’t view them as individuals, then theymight not reach their potential. We have to treat each child with the same oneness thatwe view ‘v. When a child is raised with the knowledge of how special he is and knows

he has a unique mission, he will embrace his role as a ‘v scg. (taken from Touched by a

rsx g"a,)

____________________________________________________________________

:v �rI, v �r!C #S oh#b�c v �g�C !r*t s(d(b!F kIt!J#k *g ,sIh Ibh ,t(J s�j(t!u /o �T s�j(t!u /g�J �r s�j(t!u /o�f�j s�j(tHow do we know which child was which? Did they have signs,?

We don’t know, even if child shows tendencies, until we know otherwise, we shouldtreat each child as if they are a ofj, the default should be that each child should be

treated as the ofj.

This explains t"nr which says that a Jewish baby should not nurse from a Non Jewish

women. h"ar quotes a arsn that says that the reason why van did not nurse from a non

jewish woman, was because he was destined to speak to vbhfa. Why does the t"nr say

that no one should nurse from a non jew, that reason seemingly only applies to van?

We have to treat each child giving them the confidence and faith that they could speakto the vbhfa.

I just wanted to add on, if you treat them in a certain way, they have more of a chance ofacting that way. (Reb Yakov)____________________________________________________________________

38

:v �rI, v �r!C #S oh#b�c v �g�C !r*t s(d(b!F kIt!J#k *g ,sIh Ibh ,t(J s�j(t!u /o �T s�j(t!u /g�J �r s�j(t!u /o�f�j s�j(tThere are four sons. ovrct relate to everyone, irjc uag rat apb, he had a tent open to

all four sides, to enable people to enter from all directions of the world, not only North,South, East and West, but also to teach us how to relate to the ohbc s, have to be on

different levels. Sometimes speak to one one way, and another another way. ovrctestablished ,hrja, which are the ,uch, hatr of the 4 sons. When ovrct established

,hrja, it is not only referring to the vkhp,, but he established the fact that we have to

relate to and connect and help and guide the ohbc s. That is why the tent was open from

all 4 sides. (Heard From Rabbi Ephraim Eliyaho Shapiro in the name of his father)____________________________________________________________________

How are we answering the question of the ofj?

The correct way in ‘v ,sucg is that when you learn vru, and do ,umn, that itself is the

,hkf,, as it says in ohkhv, (t che) s« Et�n .S�p Wj uh 2,«u �m n� YC, and the trnd (.yh z"g) says, not the rfa,umn, because it is the ,umn themselves that is the ,hkf,, this is the ,nt, and through

this, you will be eucs to the ,nt.

This is yap in the vban in ,uct (d t) x r�P k�C�e�k ,b�n k �g c �rv ,1t ih J�N�J�n�v oh sc <g�f Uh �v T k�t, you

should not serve ‘v in order to receive reward, rather the ,hkf, is doing the vumnthemselves.

In regards to vru,, it says in ohkhv, (yhe) h ·g �J <gE�J MW �, rI, hM�kUk that is why vru, is h ·g �J <gE�J, a toy,

an end in itself. It is also interesting to note that it has two root words, ga, which means

to return. Turn turn, go back, that is the purpose, just vru,.

In ohtukhn kht, he explains that this is how we answer the ofj. The ofj asked ,Is �gv vno1f �,1t Ubh�v«k:t vu«v�h vU m r1J<t oh yP�J N�v�u oh E �j�v�u, what is the vru, and ,umn that ‘v commanded us

all about? The answer is, inIeh p<t j�x1P�v r�j�t ih rh y�p�n ih�t j�x1P�v ,If�k v�F, meaning we don’t give

out candies, because that is the purpose, the j�x1P, the vru, is itself. (g"a,) (cuckvu jekv,uct herp)

____________________________________________________________________

(sh,dh)...rjn lbc lktah hF vhvuMaharee Asid 1/00 (tc ,arp )“When your son asks tomorrow…”How will you know how that there will be a tomorrow? If your son asks questions.Meaning the way to read the euxp is, when your son asks, then there will be a tomorrow.

____________________________________________________________________

(uf ch) o�(f�k ,t«'Z*v v"�s«c $g��v vD�n o·(fh,b!C o'(fh,k$t U "r!nt«�h%h#F vF�h�v!u

39

By every son it says a vkta ka iuak, by the ofj it says, lbc lktah hfrntkoheujvu ,usgvn of,t ubhekt v vum rat ohypanvu (f u ohrcs), by the o, it says rjn lbc lkta hf vhvu rntkvn ,tz (sh dh ,una), but by the gar there is no mention of vkta, it says o·1fh�b�C oJ1fh�k<t U Sr�nt«EhHh F v[hv�uoE1fk ,t«JZ�v vSs«c <gEv vTn? Furthermore, it says rntk by each son except by the gar? (the

question of the kutak gsuh ubhta is not mentioned, since he is not asking the question).

Everyone who is asking a question is hoping for a answer, that is why it says the wordrntk, he is hoping for a answer to that which he is asking. But this is not true by the gar,

he is not coming to ask a question, and he for sure is not interested in a answer,. Whenhe says oE1fk ,t«JZ�v vSs«c <gEv vTn, his only intent is to make fun of the whole situation,

according to him, the whole thing is a waste of time, and he has not interest in a answer.(vnfj lfan)

______________________________________________________________________

(sh,dh)...rjn lbc lktah hF vhvuThe cuyv ina notes that we find something very interesting if we look at the three sons

who ask questions (the fourth son is the "One who does not ask"): the vru, introduces

the questions of both the ofj and the o, with the words "And it will be when your son

will ask you tomorrow..." However, the vru, does not use the word "tomorrow" when

introducing the gar.

The cuyv ina explains that the ofj and the o, have questions about the story of the

ohrmn ,thmh. They have questions of faith, perhaps. But the questions are asked

"tomorrow". They may have inquiries to make on the day after the bringing of the jxp.

But on the fourteenth of ixhb and the night of the fifteenth of ixhb they do what they need

to do. Only after they have done what they are supposed to do, do they raise theirquestions about what they've done. The gar, on the other hand, is different. If he does not understand, he is not willing to

do. That is what makes him into a wicked son. The basis of being a Jew is vnabu vagb.Once we understand the overall picture, we realize that we must perform. First we doand then we seek understanding. The Kotzker Rebbe points out that the definitive statement ubheuktf iht precedes all the

questions of Ub E�gh JIn�F ih�t 'UbE�F�k�n�F ih�t 'UbhE�bIst�F ih�t. Only after we have firmly established the

basic principle that there is no one like our G-d, can we start raising questions. Thequestions are deferred until tomorrow. Rav Chaim Soloveitchik once had a disciple who left the Yeshiva and abandoned thevru, way of life. Unfortunately, this was not all than uncommon in the days of the

Volozhin Yeshiva. It was a very turbulent time. Judaism was under assault. There weresome very precocious minds in Volozhin. Not everyone withstood the temptations of theHaskalah, of Socialism, of Communism, and the other "isms" that were prevalent in thatera. Many years later, Rav Chaim happened to be in another city and this wayward studentcame to see him. He said to his old Rebbi, "I have so many questions about Judaism,so many questions of faith. Will you sit down and talk to me about them?" Rav Chaimresponded, "I'll be glad to sit down and talk to you about your questions. I'll talk to you

40

the whole night. But just tell me one thing: When did you get these questions -- beforeyou became a Sabbath desecrator or after you became a Sabbath desecrator?" Thestudent answered, "These questions arose after I became a Sabbath desecrator." RavChaim then said, "If that is the case, you have 'Terutzim' [excuses], rather than 'kashes'[questions]. You have already made the break with the G-d of Israel, now you are tryingto rationalize your actions. I will answer questions. I will not answer excuses. You cananswer 'kashes'; you cannot answer 'Terutzim.'" Questions are fine - as long as theycome "tomorrow". As long as the commitment and bedrock faith is there, there can bean abundance of questions that may be asked. However, when questions are apre-condition to action, then we are dealing with the Son who is the gar. (Rabbi Frand)

___________________________________________________________________

inuehpt jxpv rjt ihrhypn iht jxpv ,ufkvf uk rnt v,t ;tuBelzer Rebbe (vbunt ,urut page yx) 4/05

'v gave jf on this night to the son the ability to ask, and the father the ability to give

answers, therefore the father has to give the son an answer that is fitting so that the soncan internalize the answers and so that the message of ohrmn ,thmh will stay for a long

time.

With this we can understand the vbuuf of the one who was rsxn the vsdv. The reason of

inuehpt jxpv rjt ihrhypn iht is in order that the ogy of the jxp icre will remain in our

mouth for a long time.

This is the way a father has to respond to his son, that is, he has to give an answer tohis son similar to that of jxpv ,ufkv. Meaning, just like by jxpv ,ufkvf, we say ihrhypn ihtinuehpt jxpv rjt because we want the taste to stay for a long time, so too the father has

to respond to his son in a way that the son will not forget the answer. ________________________________________________________________

gar sjtuRabbi Zweig 3/03Why did the gar come to the table? Let him go to a disco?

He did not come to the table as a gar. He heard that the family is getting together, the

food will be good, it might be a while till he eats, but it won't be too bad. Then his brotherstarts to ask questions. His brother starts to get serious about the rsx. When you see

someone being serious about something that you are supposed to be serious about, butyou are not, that causes animosity. The gar only became a gar at the table. There was

a man in Medical school, and he told the Professor that he was going to be missing thenext week of school because of the holiday of ,ufux. The teacher asked him to explain

what the y"uh was about. He told him, and then the teacher said "wow that is so

beautiful". The non-religious Jew sitting next to him said, "that is the stupidest thing Iever heard". That is why the gar is listed next to the ofj, because he is only a garbecause of him. ________________________________________________________________

41

Many ask what’s the difference between a garu ofj for the ofj also said of,t which as

we said by the gar means that he is being thmun himself from the kkf? Also, why by the

gar where it says uk tku ofk – does that mean he was rehgc rpuf?

The hukv ,hc says that " ,t thmuva hpkunmg " , that unmg means ‘v. (see :ub ihyhd where Titus

thought he killed G-d = unmg ,t drv). Meaning: in his question he left the name of G-d

out. (cr kka tmunf, p.150)

________________________________________________________________

,tzv vsucgv vnofkrpux c,f (Migdael Eider Pg. 28) 3/30/07

The gar is not asking, why does all this stuff have to be done? If so, he wouldn't be

there. The gar has no problem getting together with family and friends for a nice meal.

He has no problem eating some vmn, Kineidels and Gefilte fish. He is asking why we

need all this vsucg. Why do we need all the hard work of jxp icre ,yhja and os ,ehrz and

baking the ,umn and the .nj ,ehsc. Hire a hud to do it for you!!!

We answer him that ohrmnn h,tmc hk v vag vz rucgc. 'v took us out by himself, even

though he could have sent a jhka. We involve our selves with all of the preparations,

even though we could get other people to do it for us. __________________________________________________________________

vnvsucgvofk ,tzv cuckvu jekv page txjxp is ub,urj inz, with out any sucga to anything physical, rather we are totally scugan to

‘v, that is freedom. The gar does not understand this, he asks, ,tzv vsucg vn, if we are

supposed to be free, there is no room for vsucg? This is his mistake, he doesn’t realize

that being an scg to ‘v is the source of freedom, and someone who does not

understand this, is in ,ukd and was not redeemed from ohrmn___________________________________________________________________

vnvsucgvofk ,tzv What is so wicked about this question? Why is he not able to question the service he isbeing asked to perform? Should one do everything blindly without understanding it?

My father R. Aharon Yaffin explained that were one to ask the same question regardingthe ctc ga, service he would certainly not be a gar. Watching everyone sitting on the

floor crying is not something one is naturally drawn to. However if a person witnessesthe royalty we display rsx night and feels no connection; if he watches a regally adorned

family celebrating the birth of their nation and relationship with ‘v and his response is

“What is this vsuxg that ‘v commanded you?”, excluding himself from the kkf, he is surely

a gar. (taken from Email by Rabbi Eitan Yaffin g"a,)

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42

uh�B#J ,(t v,v!e*v v�T*t ;*t!uOur response to the gar is not to turn him off, rather it is to remove the ,ugar from

within him.

The thrynhd of gar is 570, and the thrynhd of uhba is 366. If you knock out his uhba, if you

knock out his ,ugar, you are left with 204, a ehsm. (lhakt in ktrah ,urut page epe)

____________________________________________________________________

uh�B#J ,(t v,v!e*v v�T*t ;*t!urag , outside is gr, inside is the a which represents the ,uct.

____________________________________________________________________

uk tku hkWhy don't we give the gar a more direct answer to him, let us say lk tku hk?

MeBy the time that you are answering him, he already left the table.

David Friedman gave me another answer. He said that we don't want to label a persona gar.

________________________________________________________________

///ktdb vhv tk oa vhv uktTotty (who heard from Rabbi Stolper) 4/03What kind of an answer are we telling the gar, if you were there you would not have

been redeemed? Wouldn't that be pushing the gar further away from Judaism?

We are really giving him a compliment. Had the Jews fallen to the 50th level, they wouldhave ever been able to be redeemed. But after we left ohrmn and became a nation, now,

no matter how low we fall, we will always be redeemed. We are telling the gar, now you

are part of ktrah kkf, before you would not have been redeemed, but now you can be

considered part of us.________________________________________________________________

Ik j*,!P !T*t kIt!J#k *g ,sIh Ibh ,t(J!uThe x",j asks, why does it say kIt�J k �g �sIh Ibh�t1J�u!T *tIk j�,�P , it should say v,t?

The t"rd says that this night has more ,umn than any other night of the year, there are

61 ,umn, and the majority of them revolve around the mouth, the vp, jx vp, the mouth

does a lot of speaking, jcuan vz hrv rpxk vcrnv kf. That is why it says ,t,it has to be iuakvceb, speak a lot. (heard from Rabbi Feiner g"a,)

___________________________________________________________________

Ubh ,,Ic$t Uh�v v �r�z v �sIc $g h ,s!cIg v�K#j !T#n

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Who are we referring to when it says Ubh �,Ic<t, The t"cyhr says that it is referring to jr,.

The cr rexhrc (page vfe in huk ,hcn jxp ka vsdv), says it have to be referring to ovrct,

since the trnd says aka tkt ,uct vre iht. This is a proof for the o"cnr (d t z"g ,ufkv), that

until ovrct found ‘v, he was ovng scug. (The cr rexhrc asks on himself, the euxp seems to

be referring to jr,? But that is a vae). Why not ask the question on the t"cyhr? Because

the t"cyhr in ,unch (:un), even though only call ,uct 3, that is only in regards to vkhp,. This

is not in the context of vkhp,. (Heard from Rabbi Feiner 3/18/10 g"a,)

____________________________________________________________________

vn�F /,I«a <g�k .�E�v ,1t c�7 j tUv QUrC JIsE�v1J 'tUv QUrC 'k�t r�G h�k I,jy�c�v r�nIJ QUrCW <g �r�z v1h�v h r�d h F g �s �T �g«sh o r�c�t�k r1nt«H�u 'r�n:t1B1J /oh r,�C�v ih�C ,h r�c C Ubh ct ov r�c�t�k r�nt1J

i�f h �r<j�t�u h f«bt i S Us«c <g�h r1J<t hID�v ,1t o�d�u /vbJ ,It�n g�C �r�t o,«t UB g�u oUsc <g�u o1vk t«k . 1r1t�C:kIsD JUf �r C Ut�m�h

.,E*v ,(t c*G#j tUv QUr�C JIs�E*v(JThe simple meaning is that ‘v expedited the redemption from ohrmn by 190 years, the

numerical value of the word .�E.

The t"shj says the number 190 is significant for another reason. ovrct waited 100 years

to have a child, while vra waited 90. This is hinted to in the word .�E, the e signifies the

100 years of ovrct, while the m represents the 90 years of sara. The okug ka ubuchr took

into consideration the pain of one childless couple. Because of their pain, He expeditedthe vkutd by 190 years.

We must remember that the Almighty never lets a Yiddish tear go to waste. He countsevery one and suffers with us, like a parent who feels the pain of his child. (Found inTouch by our story page 98)

.,E*v ,(t c*G#j tUv QUr�C JIs�E*v(JHe did not calculate, we were supposed to be there for 400 and took us out after 210?

There is a story of a rich man on death bed said to his only daughter, I am leaving overmoney for you, but it is only to be used for your wedding. Right before she is ready toget married, she gets sick. The mother says to the caretaker, I need the money for thedoctors. The caretaker said no, it is only for the wedding. The mother said, you don’tunderstand, if you don’t give me the money, there will not be a wedding!!

‘v was supposed to take us out after 400, but after 210, we would not have recognizable

as children of ovrct, ‘v made the iucaj, he realized that right now we needed to be

taken out. If we are not taken out now, he would have no one to take out. ‘v QUrC since

he was .�E�v ,1t c�7 jn. (,urut hkky)

____________________________________________________________________

Cover the vmn and lift the cup of wine and say

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oh s�nIg rIsu rIS kf�C1J tK1t Ub �,IK�f�k Ubh�k g s�n g sc�k C sj1t t«K1J /Ubk�u Ubh �,Ic<t�k v s�n g1J th v�u:o sH n Ub�kh M�n tUv QUrC JIsE�v�u 'Ub �,IK�f�k Ubh�k g

ubku ubh,uctk vsnga thvuRabbi Zweig 4/05'v kept his word. What is the aushj that he kept his word to ovrct?

He did not have to keep his word, he could have waited until we didn't want to go out,since he loved ovrct, so kept his word.

________________________________________________________________

Ub ,,IK*f!k Ubh,k �g s*n �g s�c!k#C s�j(t t«K(J /Ub�k!u Ubh ,,Ic$t*k v �s!n �g(J th#v!u-. The vnfj lan says that wine symbolizes what is supposed to keep us separate from the

okugv ,unut.

I saw a story that brings out this point. In WWI there was tremendous fighting but noone was getting anywhere. There was a Captain on the German side, that wasexperiencing tremendous hatzlocha. He happened to be a non-religious jew. Theybrought him back to celebrate. They wanted him to continue fighting for them. He thenwent to a Rabbi who he respected to ask if he should continue. The Rabbi saidyes, but that he should take on a mitzvah that he will fulfill no matter the cost. But thecaptain refused, he explained that he couldn’t Daven, or put on ihkhp,, or keep kosher.

Thus he resolved to be shpen on lxb ihh. That he could handle. As fate would have it after

another hard earned victory the General wished to celebrate and he poured a glass ofwine for all including the captain. Right at that moment, an enemy bomber plane,was heard, and when everyone went to look out the window, he spilled the wine on thefloor. However, one of the soldiers saw him do it, and immediately reported it tothe General. The general was fuming and he sent the captain to the front lines.The captain was broken, but more importantly he was livid at Yiddishkeit. Heboarded the train and sat brooding for hours. At the next stop some youngsoldiers boarded the train and were discussing the news of the bombing of thevery base that this captain had just been sent from. All of the base was killed in aninstant. vs�n g1J th v�u________________________________________________________________

vsnga thvuRabbi Fishel Shacter ,j"xa,One of the terrible stories of the war was that at the end of the war the Germans weremore preoccupied in killing Jews instead of saving their own soldiers, they took 1000Jews and put them in a barn and set it on fire. I read a report from the American army,in which a solider writes that he wrote that which he witnessed in Gardelegen was sobad that it is hard to believed that it took place on this planet. During this fire, all ofsudden dark clouds appeared and it started to rain, and some still died, but most ofthem were saved. Then the Germans drove us into the forest to be shot, one German

45

said to one of them, why don't you sing a song to us. It was right after jxp, and the Jew

started to sing vsnga thvu, and it caught on, and soon all the Jews were singing it. Then

the German told them to stop, but they would not. Finally he grabbed the Jew by thecollar and said "What does it mean?", and he translated it, oshn ubkhmn tuv lurc ausevu, and

the German said, I want to see how your g-d is going to save you from me. The Jewsaid to him, I am not scared of death, and I don't think that what you do to me has to dowith anything, and everything has to do with vjdav. As he was saying this, motorcycles

pull up and tell the officers to run for their life, the Americans are around the corner. _________________________________________________________________

vsnga thvuWhy have 4 cups of wine and not of anything else?

We find something unique about grapes, other species be grafted, grapes can’t begrafted. The same way that we find by grape vine, does not mix with other species, soto we can’t mix with other species. We say vsnga thvu, simply it means that ‘v stood up

for us. We raise the cup of wine. The ibcr made a decree against obhh o,x, so that you

wont mingle with them. vsnga thvu, that is what allowed us not to be destroyed, because

we did not mingle amongst ohhud. (Avraham Davidavits g"a,)

________________________________________________________________

vsnga thvuHow has wine stood for us?

If y º«k hadn’t gotten drunk he never would have slept with his daughters. If he wouldn’t

have slept with his daughters we would never get the jhan! (,nt ,pa)

______________________________________________________________________

Ub ,,IK*f!k Ubh,k �g s*n �g s�c!k#C s�j(t t«K(J /Ub�k!u Ubh ,,Ic$t*k v �s!n �g(J th#v!uSimply this means that no nation went to destroy us.

The ,nt ,pa says, that sj1t t«K1J, not being one, having divisions amongst ktrah kkf,

then Ub �,IK�f�k Ubh�k g s�n g. That is why r,xt responded to hfsrn, (zy s r,xt) ohsuvh kf xubf lk, in

order to keep the Jews around, we need more ,usjt.

The trnd says that ovrct established ,hrja. The letters of ,hrja are referring to the four

sons. The a and h, are referring to the kIt�J k �g �sIh Ibh�ta, the j is referring to the ofj, the ris referring to the gar, and the , is referring to the o,.

ovrct not only established ,hrja, he established reaching out and making sjt for the

four children, of course they have to be related to differently, that is why his tent wasopen from four sides, to teach you that literally and figuratively, the path for each one isdifferent, ovrct did not only establish ,hrja, but also on the ohbc s, that is the antithesis

of sj1t t«K1J, we should replace sj1t t«K1J, with ,hrja.

______________________________________________________________________

46

Ubh#c�t c«e $g*h!k ,I«a $g*k h #N *r$t�v i�c�k J,E#C v*n s*n!kU t,m Ub ,,IK*f!k Ubh,k �g oh #s!nIg rIs�u rIS k�f!C(JWe say rIsu rIS kf�C, that in every generation they stand up to destroy us. We follow that

with ick J�E C v�n s�n�kU t�m.

I saw someone explain that there are two ways 'they' go against us - with 'ohruxh' and

with vcvt, but both objectives are the same - ubh,ukfk.

My aushj is this. These two correspond to hnrtv ick and vgrp. One was outwardly an cvutand one was a tbua through and through. What the vsdv is saying right in the next

stanza is that go see what ick did - he was even worse and wanted to go after

everything! (Yossie Schonkopf)______________________________________________________________________

Ubh#c�t c«e $g*h!k ,I«a $g*k h #N *r$t�v i�c�k J,E#C v*n s*n!kU t,m Ub ,,IK*f!k Ubh,k �g oh #s!nIg rIs�u rIS k�f!C(JIn every generation there hasn’t been one where people didn’t want to kill us? May therewere some generations that were relaxed?

You have to look at the next paragraph, Ubh ct c«e <g�h�k ,I«a <g�k h N �r<tv ick J�E C v�n s�n�kU t�m, ickwanted to get rid of us, but was it so bad? cegh had 11 kids, a good paying job, was that

so bad?

Yes, deep down inside ick wanted to get rid of cegh. Learn from ick that even when

things look good, deep down inside people want to get rid of us. We are here, notbecause it has been good, but rather because ‘v is protecting us. (Rav Ahron Kotler hzrtiubckv)

______________________________________________________________________

Put the cup down and uncover the ,umn

J�E C ick�u oh rf�Z�v k �g tK1t r�zd t«k v«g �r�P1J /Ubh ct c«e <g�h�k ,I«a <g�k h N �r<tv ick J�E C v�n s�n�kU t�mkIsD hId�k oJ h v�h�u 'y g�n h �,�n C oJ rdH�u vn�h �r�m n s 1r�H�u h ct s�c«t h N �r<t :r�n:t1B1J /k«F�v ,1t rIe <g�k

:c ru oUm g:rUC S�v h P k �g xUbt vn�h �r�m n s 1r�H�u

k1t Ur�nt«H�u 'r�n:t1B1J /oJ rUdk tK1t o h �r�m n�C �g�E�T�J v�k Ubh ct c«e <g�h s �rh t«K1J s�N�k�n 'oJ rdh�uv T �g�u 'i �gb�F . 1r1t�C c g rv s�cf h F Wh 1sc <g�k r1J<t it«M�k v 1g �r n ih�t h F UbtC . 1rtC rUdk v«g �r�P

:i1J«D . 1r1t�C Wh 1sc <g tb Uc�J�hh�c�fIf�F Wh1v«k:t vu«v�h W�nG vT �g�u vn�h r�m n Wh 1,Ic<t Us �rh J1p1b oh g�c J�C 'r�n:t1B1J vn�F 'y g�n h �,�n C

:cIrk o h�n7�vUm �r�J H�u UrP k�t r�G h h�b�cU 'r�n:t1B1J vn�F 'oUm g kIsD :oJ oh bH �m�n k�t r�G h Uhv1J s�N�k�n 'hId�k oJ h v�h�u

Qh T�,�b v 1s¬�v j�n1m�F vcc �r 'r�n:t1B1J vn�F 'c ru :o ,«t . 1rtv t�kN T�u s«t�n s«t�n C Un�m �g�H�u UC �r H�uQ�t �r1tu Q h�k g rIc :g1tu :vh �r 1g�u o«r �g �T�t�u �j�N m Q �r g�GU Ub«fb o h �sJ oh h s <g h s <g�C h t«c T�u h k �S�d T�u h C �r T�u

47

Ub �T h�u UbUB �g�h�u oh r�m N�v Ub ,«t Ug �rH�u :h h<j Q h�n s�C Qk r�n«tu h h<j Q h�n s�C Qk r�n«tu Q hn s�C ,1x1xIC �, n:vJe v sIc <g Ubh�k g

;�xIb�u vnj�k n vbt 1r�e , h F vhv�u v1C �r h i1P Ik vn�F�j �, b vcv 'r�n:t1B1J vn�F 'oh r�m N�v Ub ,«t Ug �rH�uoh X n h �rG uhk g Unh GH�u 'r�n:t1B1J vn�F 'UbUB �g�h�u :. 1rtv i n vk g�u UbC o�j�k b�u Ubh�t�bI«a k �g tUv o�D

'vJe v sIc <g Ubh�k g Ub �T H�u :x�x�n �g �r ,1t�u o«, P ,1t v«g �r�p�k ,Ib�F�x n h �r g i1c H�u o ,Ik�c x�C I,IB �g i �g�n�kvu«v�h g�n�J H�u 'Ubh �,Ic<t h�v«k:t vu«v�h k1t e �g�m B�u :Q 1rp�C k�t r�G h h�b�C ,1t o h �r�m n Us c <g�H�u 'r�n:t1B1J vn�F

:Ub�m<j�k ,1t�u Ub�kn <g ,1t�u Ub�h�b g ,1t t �r�H�u Ub�k«e ,1tUj�bt�h�u o h �r�m n Q1k1n ,nH�u o�vv oh C �rv oh nH�c h v�h�u 'r�n:t1B1J vn�F 'Ubh �,Ic<t h�v«k:t vu«v�h k1t e �g�m B�u

vn�F 'Ub�k«e ,1t vu«v�h g�n�J H�u :v s«c <gv i n oh v«k:tv k1t o, g�u�J k �g�T�u 'Ue g�z H�u v s«c <gv i n k�t r�G h h�b�c:c«e <g�h ,1t�u ej�m h ,1t ov r�c�t ,1t I,h r�C ,1t oh v«k:t r«F�z h�u o ,e<t�b ,1t oh v«k:t g�n�J H�u 'r�n:t1B1J:oh v«k:t g �s�H�u k�t r�G h h�b�C ,1t oh v«k:t t �r�H�u 'r�n:t1B1J vn�F /. 1r1t Q 1r 1S ,UJh r�P Iz 'Ub�h�b g ,1t t �r�H�u,1t�u :iUH�j �T ,�C�v kf�u UvUfh k�J�T v r«t�h�v sIk H�v i�C�v kF 'r�n:t1B1J vn�F /oh bC�v UK�t 'Ub�kn <g ,1t�u

:o ,It oh m<jIk o h �r�m n r1J<t .�j�K�v ,1t h ,h t r o�d�u 'r�n:t1B1J vn�F /e�j �S�v Iz 'Ub�m<j�k:oh ,�p«n�cU ,I,«t�cU kIsD t r«n�cU vhUy�b �g«r�z cU vez<j sh�C o h �r�m N n vu«v�h Ub�t mIH�u

tUv QUrC JIsE�v tK1t /�jh kJ h �s�h k �g t«k�u ; rG h �s�h k �g t«k�u Qt�k�n h �s�h k �g t«k 'o h �r�m N n vu«v�h Ub�t mIH�uo st�n o h �r�m n . 1r1t�C rIf�C kf h ,h�F v�u v1Z�v vk�h�K�C o h �r�m n . 1r1t�c h T �r�c g�u 'r�n:t1B1J /In�m �g�cU IsIc�f C

:vu«v�h h b<t oh yp�J v1G :g1t o h �r�m n h�v«k:t kf�cU vn�v�C s �g�u/; rG t«k�u h b<t o h �r�m n . 1r1t�C rIf�C kf h ,h�F v�u /Qt�k�n t«k�u h b<t 'v1Z�v vk�h�K�C o h �r�m n . 1r1t�c h T �r�c g�u

:r�j�t t«k�u tUv h b<t 'vu«v�h h b<t /�jh k7�v t«k�u h b<t oh yp�J v1G 1g:t o h �r�m n h�v«k:t kf�cUoh rIn<j�C oh xUX�C v 1s¬�C r1J<t W�b�e n�C vhIv vu«v�h s�h v�B v 'r�n:t1B1J vn�F /r1c 1S�v Iz 'vez<j sh�C

Ish�C vpUk�J IC �r�j�u 'r�n:t1B1J vn�F /c 1r1j�v Iz 'vhUy�b �g«r�z cU :s«t�n s�cF r1c 1S it«M�cU reC�C oh K�n�D�C :o hkJUr�h k �g vhUy�b

,IX�n�C hID c 1r1E n hID Ik ,�j�ek t«ck oh v«k:t vX b<v It 'r�n:t1B1J vn�F /vbh f�J hUK D Iz 'kIsD t rInu vu«v�h o1fk vG g r1J<t k«f�F oh kIs�D oh t rIn�cU vhUy�b �gIr�z cU vez<j sh�cU vnj�k n�cU oh ,�pIn�cU ,«,«t�C

:Wh1bh �g�k o h �r�m n�C o1fh�v«k:t:,«,«tv ,1t IC v1G <g�T r1J<t W 1sh�C j�E T v1Z�v v1Y�N�v ,1t�u 'r�n:t1B1J vn�F /v1Y�N�v v1z ',I,«t�cU

:'. 1rtcU o h�n7�C oh ,�pIn h T�,b�u /r�n:t1B1J vn�F /o S�v v1z oh ,�pIn�cU

hnrtv ick aehc vn snku tmEven though we don’t understand and feel the miracles that happen to us on a constantbasis, none the less, ‘v is constantly performing miracles on our behalf. snku tm, go out

and learn from ick, meaning, at first glance, it does not look ick was so bad to cegh, we

did not know what ick was trying to do to cegh, and none the less, the euxp says about

him, hct scug hnrt, we see from there that he tried to get rid of all of us, and ‘v turned it

for the good. He is constantly doing good for us, even though we don’t feel it. (hf kg t"rdv uf tuc,)

______________________________________________________________________

/k«F�v ,1t rIe <g�k J�E C ick�u oh rf�Z�v k �g tK1t r�zd t«k v«g �r�P1J /Ubh ct c«e <g�h�k ,I«a <g�k h N �r<tv ick J�E C v�n s�n�kU t�mvn�h �r�m n s 1r�H�u h ct s�c«t h N �r<t :r�n:t1B1J

48

How is the fact that ick wanted to destroy us connected to our descending to ohrmn?

Answer 1: When there was a famine in Canaan, cegh could have sent his sons to Aram

where grandfather ick had food. Instead cegh was ready to take his chances with the

physical danger of ohrmn, rather than the spiritual danger of ick's negative influence.

Answer 2: The entire descent into ohrmn was a result of the sale of ;xuh, which was a

result of the brothers' jealousy at the favoritism of their father showed to ;xuh. Had ceghmarried kjr first, ;xuh would have been the first-born and the brothers would not have

been envious. Only because ick switched vtk for kjr did we end up going down to

ohrmn!

____________________________________________________________________

ohrfzv kg tkt rzd tk vgrpa ubhct ceghk ,uagk hnrtv ick aec vn snku tmkfv ,t ruegk aec icku Rabbi Fishel Shacter j"xa,vgrp bathed in Jewish blood. ick might have tricked cegh, but did he kill anyone? He is

not the first Shadchan to trick someone. vgrp was only rzud on the ohrfz, yet aec ickkfv ,t ruegk, what is the comparison?

This is the point of the vsdv. Our existence is a miracle, if it were up to ick, he would

have destroyed us all. Everything, Why didn't that happen? Because 'v protects us. The

fact that we are alive is a miracle, and we have to thank 'v for that. Don't focus on what

vgrp did to us, focus on the fact that ick wanted to get rid of us completely and 'v did not

let him. Our existence until now, is a miracle. _______________________________________________________________

kfv ,t ruegk aec ickuj"xa, -:th ;s rhzb ,fxn ;s kg ;sWhy did ktu,cu ick want to kill rzghkt? The trnd in rhzb (:th) (also in :sx ihyhd) says that if

you send a jhka to marry a girl for you, you are ruxt to all women (because they might

be the sister of the woman that the jhka married for you). This was their vbuuf, if they kill

rzghkt, (who the x"u, in :z ,ucu,f says rzghkt was the jhka) now ejmh will be ruxt to every

girl in the world.

This is what the vsdv means that kfv ,t ruegk aec icku, when did ick want to kill all of kkfktrah? When he was asked to give vecr to rzghkt, and if rzghkt would die, now ejmhwould never be able to get married, and that would not allow ktrah kkf to be built u"j.

(Tiberio Schwartz asked me, what difference would it make by ejmh, let him marry two

sisters, cegh did?! I think you can answer by saying, the reason why cegh was allowed to

marry two sisters, is that he only kept the whole vru, in h"t, but by ejmh who never left h"tcould not go ahead and marry two sisters)

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I saw another question on this yap in jxpv ,urut (page ume). ovrct only made rzghkt a

jhka to marry a girl from his family, and if rzghkt had died, ejmh would have been r,un to

women from the house of ick or ktgnah. _______________________________________________________________

ick aec vn snku tmkfv ,t ruegk aec icku ohrfzv kg tkt rzd tk vgrpa ubhct ceghk ,uagk hnrtv hnrtv ick aehc vn snku tm, means that even though we don’t understand and feel the

miracles that happen to us on a constant basis, none the less, ‘v is constantly

performing miracles on our behalf. snku tm, go out and learn from ick, meaning, at first

glance, it does not look ick was so bad to cegh, we did not know what ick was trying to do

to cegh, and none the less, the euxp says about him, hct scug hnrt, we see from there that

he tried to get rid of all of us, and ‘v turned it for the good. He is constantly doing good

for us, even though we don’t feel it. (,"vg t"rd)_______________________________________________________________

(h, t ,una) vcrh ip uk vnFj,b vcv rntba vnF ohrmnv ub,t ugrhu(By Perry Ciment)vgrp’s plan to persecute the Jews in order to diminish their numbers did not succeed. In

fact the vru, attests to the miraculous population explosion of our people, even as they

endured the rigors of slavery. We are told “as they afflicted them, so they multiplied andgrew”. The arsn explains this statement was a direct rebuttal by 'v to vgrp himself. vgrphad said “let us deal with them vcrh ip lest they multiply". And 'v answers him saying iFvcrh let them multiply.

The conversation between 'v and vgrp may be explained in yet another way. vgrp’s

goal was not only to diminish the population of the Jews, but also to remove their faith in'v. Therefore, vgrp said vcrh ip the word for ip in Hebrew means maybe. vgrp had

actually wanted the Jews to lose their faith by subscribing to the concept ofmaybe—perhaps 'v has forgotten us, perhaps we should forget 'v and go to idols. That

is the reason for vgrp proclaiming vcrh ip , doubts should multiply. However, 'v knows

that his people will never lose faith. On the contrary vcrh iF… we believe in the concept

of positive affirmation—of proclaiming yes to the world. Yes we believe in gd. We haveno doubts… vcrh ip will give away to vcrh iF, expansion of faith.

________________________________________________________________

vscgv in ktrah hbc ujbthu ohrmn lkn ,nhu ovv ohcrv ohnhc hvhu rntba vnF ubh,ct hekt v kt egmbuvscgv in ohektv kt o,gua kg,u uegzhu (df,c ,una)

sn ,ut s"hrdv jha ka vsdv 4/03

It is gnan from the euxp that before vgrp died, the Jews did not cry. Why didn't they cry

before?

The Jews thought that once vgrp died then everything would be good, tkhnn they did not

place their complete trust in 'v. However when vgrp died and the Jews saw that the

50

sucgha continued as before vgrp died, and it didn't get any easier, they then went ahead

and cried. (euxp kg i"cnr g)

________________________________________________________________

:c �r�u oUm �g kIs�D hId!k o�J h#v!h*uThe trnd (:dx ,ufrc) says that the women gave birth to 6 babies at a time. Why 6?

t"egr in x"av iuhkd says that there are 7 ohrsj in a women, 3 on the right and 3 on the left

and one in the middle. If she becomes pregnant in the right one, then it will be a male, ifshe becomes pregnant in the left one it will be a female, if in the middle it will be a ouynuyxubhdursbt ut. These women became pregnant in all the ohrsj except the middle one,

because a ouynuy is a vkke inhx (g"a,)

________________________________________________________________

:rUC #S*v h#P k *g xUb�t v�n!h *r!m#n s (r,H*uWe were forced into ,ukd by the command of the okug ka ubucr. The ohhj .pj says, xUbt, do

you want know why we are still suffering and why we are forced into ,ukd time and time

again? rUC S�v h P k �g, because of the speech, we just cant seem to get it right, we use our

words for things that we should not. As long as we have issue of rUC S, the xUbt is going to

remain.Lets contrast this to jb ,arp. It says (zy u) v I�c ,T*k v5(G $g�*T | r*v«5mj�,S1pU vk �g º�n�k n vBM1K�f �T LvN�tHk1t�u vE1G <gE�T ohJ J k�JU oS H b�J oT H T�j�T oh· GT VMS m�C vJc �T�v. Make a shining gem for the v 2c �T. v 2c �T is also a

word. Every word that a person speaks is a v 2c �T. Every word that comes out of your

mouth, make it a gem, that displays your ohnjr towards a fellow Jew.

r(c (S*v Iz 'v�e�z$j s�h!CThe ten plagues correspond to the ten fingers of both hands. The pestilence was thefifth plague. It was the fifth “finger”, and thus completed the first hand and was theculmination of those that preceded it. It was like a hand in that it had “five fingers” inanother aspect, for the vru, (d y ,una) says that it struck five species of animals, horses,

donkeys, camels, cattle and flocks. (t"rdv ka vsdv)

v(Y*N*v v(z ',I,«t!cU“Signs” are phenomena which foretell events which will take place in the future. Thestaff had “signs” on it, for it had the names of the ten Plagues written upon it since thetime it was made at creation. (t"rdv ka vsdv)

Ub,m$j*k ,(t!u Ub,k�n $g ,(t!u Ub,h!b �g ,(t t !r*H*u Ub,k«e ,(t v�u«v!h g*n!J#H*u 'Ubh ,,Ic$t h,v«k?t v�u«v!h k(t e *g!m#B*uSince we were tortured, we cried to ‘v, 'Ubh �,Ic<t h�v«k:t vu«v�h k1t e �g�m B�u. Why doesn’t it say in the

first part, we cried to ‘v, because of our Ub�m<j�k ,1t�u Ub�kn <g ,1t�u Ub�h�b g?

A Yid has to realize that we you are going through a vrm, you need to one thing, k1t e �g�m B�uvu«v�h, all ‘v wants is for us to call out, but we have done that, ‘v hears our ,1t�u Ub�h�b g ,1tUb�m<j�k ,1t�u Ub�kn <g. (asue at Heard from Ephraim Shapiro)

51

When you say :i�J �g ,Ir!n #,!u 'J,t�u 'o �S , c" *j *t !C J" *s $g Q" *m !S, and each of the ten ,ufn, pour

out a little wine (the reason why we use a finger for this is to recall the admission

of vgrps sorcerers that this was the finger of oheukt)

:iJ g ,Ir�n ,�u 'J�tu 'o Soh ,�pIn�cU /o h �T�J ,I,«t�cU /o h �T�J kIsD t r«n�cU /o h �T�J vhUy�b �g«r�z cU /o h �T�J vez<j sh�C 'r�j�t rc S

:i�v Uk�t�u o h �r�m n�C oh r�m N�v k �g tUv QUrC JIsE�v th c�v1J ,IF�n r1G 1g UK�t /o h �T�J:,IrIf !C ,*F *n /Q (J« j /v (C !r *t /s �r �C /ih #j !J /r (c (S /cIr �g /oh#B#F / *g ,S !r*p !m /o �S

:c" *j *t !C J" *s $g Q" *m !S :oh#b �N #x o (v�C i ,,Ib v�h �v v �sUv!h h #C *r

Refill the cup of wine

oh 7 n<j Uek oH�v k �g�u ,IF�n r1G 1g o h �r�m n�C oh r�m N�v UeK1J r�nIt vT�t i h�B n 'r�nIt h kh k�D�v h�xIh h C �rtUv vn oH�v k �g�u /th v oh v«k:t g�C�m1t v«g �r�P k1t oh N �y �r�j�v Ur�nt«H�u 'r�nIt tUv vn o h �r�m n�C /,IF�nvu«vh�C Ubh n<t�H�u vu«v�h ,1t o gv Ut �rh H�u o h �r�m n�C vu«v�h vG g r1J<t vkIs�D�v sH�v ,1t k�t r�G h t �r�H�u 'r�nItUek oH�v k �g�u ,IF�n r1G 1g Uek o h �r�m n�C 'v T �g�n rIn:t /,IF�n r1G 1g g�C�m1t�C Uek vN�F /IS�c �g v1Jn�cU

:,IF�n oh 7 n<jv,�hv o h �r�m n�C oh r�m N�v k �g tUv QUrC JIsE�v th c�v1J vF�nU vF�n kF1J i h�B n 'r�nIt r1z 1gh k:t h C �rv r�c 1g /oh g r h�f<t�k�n ,�j�k�J n v rm�u o �g�zu v r�c 1g IP�t iIr<j oC j�K�J�h 'r�n:t1B1J /,IF�n g�C �r�t k1J

oh gC �r�t Uek o h �r�m n�C 'v T �g�n rIn:t /g�C �r�t oh g r h�f<t�k�n ,�j�k�J n /J«kJ v rm�u /o h �T�J o �g�zu /,�j�t:,IF�n o h �,tn Uek oH�v k �g�u ,IF�n

v,�hv o h �r�m n�C oh r�m N�v k �g tUv QUrC JIsE�v th c�v1J vF�nU vF�n kF1J i h�B n 'r�nIt tch e <g h C �rIP�t iIr<j /oh g r h�f<t�k�n ,�j�k�J n v rm�u o �g�zu v r�c 1g IP�t iIr<j oC j�K�J�h 'r�n:t1B1J /,IF�n J�nj k1Jo h �r�m n�C vT �g�n rIn:t /J�nj oh g r h�f<t�k�n ,�j�k�J n /g�C �r�t v rm�u /a«kJ o �g�zu /o h �T�J v r�c 1g /,�j�t

:,IF�n o h �,tnU oh 7 n<j Uek oH�v k �g�u ,IF�n oh 7 n<j Uek

,ufn rag ukt

ohrmnv kg v"cev thcva ,ufn rag ukto"hckn (,urut hkky Page sbr) 4/01

k"zj say (v,s vcr ohrhav rha) “by the Jews 'v precedes the cure to the punishment and by

the non-Jews it is the opposite”.

We learn from here by the fact that the cure came first, that the punishment and woundsare not their own purpose. Rather when 'v physically punishes us, the purpose is in

order to remove the outside (our grv rmh, the things that prevent us from doing ,umn) but

by the non Jews, when they suffer physically, there the physical punishment is apurpose in itself. That is yap in the euxp (uf,uy ,una),lhkg ohat tk ohrmnc h,na rat vfnv kf ltpur v hbt hf which is, I won't put a wound on you like I put on the ohrmn, because there

the purpose was to hit and harm the wicked, because their heart was bad (or hard), but

52

by us the punishments we got were ltpur ' v hbt hf , that 'v precedes the cure to the

wound and every punishment is only to inspire us to leave our bad ways________________________________________________________________

,ufn rag uktktunan oa 4/10/00

The vkutd came through the 10 ,ufn. There is a arsn that says that the 10 ,ufn are sdbfthe okugv trcba ,urntn vrag. In the name of the Kutzkger it is said, just like when we

were in ohrmn, the ,urntn vrag were kyc. So we needed the ten ,ufn to take its place.

We are now a new creation (because with the ten ,urntn, 'v wanted the world to be at a

certain level, now that we were not the way he wanted, we needed to get to that pointagain, we needed to reconstruct the world, and we did that through the ,ufn). So now

this is the vkutd, because the reason why we were in ,ukd to begin with was because we

did not serve 'v with vjna, without any liveliness at all, no ,uasj,v, it became old

(serving 'v), afterward (the ,ufn) we were a new creation, and now that is the vkutd.________________________________________________________________

Reb Chaim Shmuelevitz (rhn ka vsdv page 185) 4/01

van was commanded clearly and directly from 'v to (t,tk rcsnc) “take vengeance for the

children of Israel against the Midanites” yet it says a later (u euxp) “van sent them … and

ivfv rzgkt ic xjbp” the yuekh asks, 'v told van himself to do something and he sent

messengers instead because he grew up in ihsn and he had a sense of gratitude

towards it. He said how could I cause pain to that which did good to me. But this is a bigproblem, 'v commanded van to do something, how can he push it away because of

cuyv ,rfv? It must be that the obligation of cuyv ,rfv is to understand what 'v wants

from you. When 'v said take revenge, even though on a simple level it means that he

should do it himself, none the less since he has a vumn of cuyv ,rfv, and like any other

vumn the vru, gave us to iars, so here we iars the word oueb to mean through others,

because “it is not right to do harm to that which did good to me”

But we still have another question, how did van know that the ihbg of cuyv ,rfv is more

important than even if 'v himself commands you to do something, that you should push

it off? He learned it from the ,ufn, van brought all ten ,ufn to the ohrmn except three,

blood, frogs and lice, those came from irvt. h"ar (yh,z ,una) says that since the water

protected him when he was growing up so he did not hit it by the plagues of blood andfrogs. And by lice he could not hit it because the ground protected him when he killedthe hrmn (ch,j ,una h"ar). Even though van was supposed to hit them, like all the other

plagues, since they did good to him he did not. Even though water and the ground donot have feelings, since he received good from them he owed them a sense ofgratitude.

Why did van need to be told a second time about the topic of cuyv ,rfv, why couldn’t he

learn it out from the plague of blood that irvt should be the one who has to hit the

water?

53

I had another question on this, what cuyv ,rfv does van owe to the

ground, i,s and orhct knew about it, so what was he being grateful for?

Reb Shmuel Brazil had an answer to this. Since it tried to do some good for him, forthat alone he owed cuyv ,rfv.

Reb Shmuel Kaminetsky and Rabbi Avraham Davis said, that in the first case you are changing the water in the second case you are changing what comes out of the water and even for that you are obligated to show appreciation.

Rabbi van Meir Weiss told me that the main punishment by the frogs was not the first

frog, rather each frog that came out from that one. So I might think that he could hit thewater now because this is not the plague. ________________________________________________________________

gsrpmRabbi ZweigWhen the frogs were getting to be too much for vgrp, he complained to van and asked

him to get rid of them. van said (v,j) when should I get rid of them? And vgrpresponded (u,j), tomorrow. If the frogs are making him crazy, why does vgrp say to get

rid of them tomorrow, get rid of them right now?

When a spouse, or a parent asks you to do something, what is the first response thatwe say? One minute. Why do we say one minute, what do we plan on doing for the nextminute? Nothing, but we want to do things on our own schedule. vgrp was willing to

suffer with the frogs for a longer period of time, in order that the frogs will be leavingaccording to when he wanted them to.________________________________________________________________

gsrpmRabbi Zweig 1/4/07h"ar says by gsrpm there is a ,eukjn, one opinion says that there were many frogs, and

one says there was one, and every time you hit it, more came out. 'v does not make

miracles for no reason, what was the need for this miracle?

If there started off with only one frog, then how did it get to be many? It is only becausethey made it happen by hitting it. They brought it upon them self. The worst thing is tosuffer from something that you brought upon yourself.

They got us to volunteer, and we ended up suffering on our own, the vshn sdbf vshn is to

make them suffer on their own. ________________________________________________________________

gsrpm

54

Tulna MagidThe frogs went into the oven and were saved, and kept alive. When we left ohrmn, the

dogs did not bark (z th) and the reward that they got was that we give them ,uphry. The

rewards don't seem to be fitting. The frogs jumped into fire and they were kept alive, andthe dogs did not bark, and for eternity they are being fed ,uphry?

We see from here that it is easier to jump into a fire then to go against your nature. ________________________________________________________________

Rabbi Ephraim Shapiro (from the Ger Rebbe)(cf h) Rdf :oh E nh ,1J«Sk�J o h J�r�m n . 1rS1tHkf�C vTk�p<tHQ1J« Ej h] v�h�u o h·n7�vHk �g I JshH,1t vT1J«n yS�H�uuh I#j�t%,(t Jh5#t U Lt �r%t�«k

uh'�T!j*T#n Jh"#t Un D�e%t«k!uoE,«c�JI En�C rI Jt vhSv kT�t r�G h h]�b�CHkf�kEU oh· nh ,1J«Mk�J You want to know what darkness is? You want to know what gloom is? JhM t U Gt rHtE«kuh 2 jtH,1t, when I pretend not to see you, when I pretend to turn away to be apathetic,

when I don’t care, uhJT�j�T n JhS t Un TeHt«k�u when I don’t get up out of my place to assist, that is

Q1J« Ej, darkness and gloom. when we don’t see each other. If we don’t make a effort to

learn about a person, to learn what bothers them, that is Q1J« Ej.

________________________________________________________________

src ,fnThe euxp says that when the vfn of src ended, vm �rEt QS�T bHtE«k rJynU s ºrC�v�u (dk y ,una). h"arexplains that even the src in the sky did not fall to the ground. This is in stark contrast to

the frogs that remained in piles even after they died. Why the difference? All the other,ufn were extreme manifestations of things we see in nature. We find blood, frogs, lice,

etc. Although the vfn consisted of these natural signs in greater intensity, they were

natural nonetheless. The src was made of fire and water mixed together, a xb lu,c xb,something that does not occur in nature.

Therefore when its time was up, it ceased immediately with no remnant whatsoever.This may also be why src ,fn is the only vfn that van gave the precise time when it will

start by marking a spot on the wall and saying when the sun reaches this pointtomorrow the vfn will begin. Since it was completely beyond the realm of nature it

started and stopped at a precise moment without any carry over to the natural order(Pinchas Gershon Waxman)________________________________________________________________

laujI have a question. One of the reasons of lauj was so that the ohrmn would not see that

4/5 of the Jews die. Where did those dead Jews end up? How could the ohrmn not

realize that so many Jews died? Where did they think 2.4 million Jews went?

Rabbi Zweig told me, it could be that the ohrmn could have thought that 4/5th of the Jews

left. Remember, that 4/5th wanted to stay (which is why they died), so to think that only1/5th stayed is not impossible.

55

________________________________________________________________

,urufc ,fnzn ,ut s"hrdv jha ka vsdv 4/03

Why did 'v specifically punish the ohrufc?

When we were enslaved in ohrmn, we were not only scugan to vgrp, rather we were

scguan to the entire nation. Even though vgrp was the leader, and it was because of him

that we were in slavery, but in order to enslave an entire nation, it is not possible for theking to do it alone, he needs the help of his nation (it is like that in all ,ukd, we were not

only scugan to its leader, rather we were scugan to the whole nation, like the Nazis). In

reality this is a arsn (y-j t varp vcr ,una) that says, the whole ohrmnian nation enslaved

ktrah hbc.

We find that the rufc is the jfv kgc ( like we find by icutr (d,yn ,hatrc) hjf v,t hrfc icutrhbut ,hatru). He is the leader of the household. This was the dvbn of the ohbunse, that they

would appoint the rufc as the leader of the household. If so, then the ohrufc were also the

leaders/rulers of the Jews they are the ones who instilled hatred for the Jews in to theirown household. So when 'v comes to punish the nation of ohrmn,

he punished them from the leaders, because they were the ones that caused us to beenslaved, because of this 'v killed the firstborns.

_____________________________________________________________

(k,ch) vkhk vgrp oehuh"ar says u,ynn. What is h"ar adding?

The Kotzker Rebbe explains that this comes to emphasize vgrp’s stubbornness. The

whole of ohrmn was threatened with the worst plague of all, which would wipe out such a

large portion of ohrmn, and nevertheless, he still went to bed that night.

_______________________________________________________________

,urufc ,fnThe trnd (s ,ufrc) says that really ‘v said that ,urufc ,fn would take place at midnight,

but van changed it to say ,umjf, since the ohrmn would not be able to figure out exactly

when midnight is.

The h"bp asks, that at midnight, the dogs would bark, so there is a inhx when exactly

midnight is?

On that night no dog barked, so there would be no inhx.

_______________________________________________________________

Rabbi Jaeger 1/15/05

56

ktrahk tupru ohrmnk ;udb tupru ;dub (z , jx ohkv,), the ,ufn hurt the ohud, and it protected us.

The water turned into blood for them, but for us, we sold our water and made money.

The trzg ict says, idnu ana, the sun protects and destroys. If you put meat fat in the

sun, it will melt. If you put wax it will harden. If you put a shirt in the sun it will becomemore white, if you put a person in the sun, he will become more dark. We get the lightfrom the darkness. That is what the ,ufn are. It is all one, it just depends on how you

received it. I told you many times, the iutd says oubvd and isg id are one in the same. You

have three things, a trnd ykc, a shtender and a candle. The Israiels say you also get a

cigarette. For some it is isg id and for some it is oubvd. ________________________________________________________________

Reb Yecheskel Ambramsky (:iubckv hzrt page sbe) 4/03

What is the reason we pour out a little wine from the cup?

It says in vkhdn (:h), when the ohhrmn were drowning, the ohftkn wanted to sing vrha, 'vsaid, vrha ohrnut o,tu ohc ihgcuy hsh vagn? If that is true, how did we sing vrha when we

left the ;ux oh?

We are saying vrha on our salvation from the ohrmn, not out of vjna of their downfall (it

says this in t aurs c"j acs ,urgh). k"zj were ie,n the four cups sdbf the vjna of the four

,ubuak of vkutd and therefore we are znrn with spilling out wine, that we are being ygnn in

our vjna because vrha ohrnut o,tu ohc ihgcuy hsh vagn.

(I heard another vort similar to this, why could the Jews sing vrha and not the angels?

Angels are created in the power of one. They have one leg, one purpose. They can onlyhandle one thing at a time. Man is created in the power of two. We have two legs, wehave more than one purpose. We also are faced with many situations at the same time.So the angels who can only focus on one thing, can't go ahead and sing vrha because

they can't focus on the bad. But we were being saved, and at the same time, the ohrmnwere drowning. Since we have the ability to deal with two situations (I.e. happy and sad)at the same time, then we are obligated to deal with both at the same time. We all havesituations where good and bad are happening to us at the same time, as humans weare obligated to deal with both.) (Reb Eliyaho Meir Bloch says, that is why you say aubhhjva by inheritance) (Meshulem Epstein told me that the k"rvn says that the reason

why we eat rurn in lruf is to know that rurn is part of life as well) (I heard from Rabbi

Feiner (right before t"ga, v"r) say a proof to this, if you look at g"r in the :f z"g trnd,when he met the wife of tornefus, he cried, laughed and spat on the ground all at once.Also at the end of ,ufn, g"r was laughing, but the t"arvn says he was crying as well)

________________________________________________________________

:Ubh�k g oIeN�k ,IcIy ,Ik <g�n vN�F:Ub�H �S oh yp�J o1vc vG g t«k�u 'o h �r�m N n Ubth mIv UK t:Ub�H �S o1vh�v«kt�c vG g t«k�u 'oh yp�J o1vc vG g UK t

57

:Ub�H �S o1vh �rIf�C ,1t d �rv t«k�u 'o1vh�v«kt�c vG g UK t:Ub�H �S obInn ,1t Ubk i �,b t«k�u 'o1vh �rIf�C ,1t d �rv UK t:Ub�H �S oH�v ,1t Ubk g �re t«k�u 'obInn ,1t Ubk i �,b UK t

:Ub�H �S vc rj1C IfI,�c Ub rh c :g1v t«k�u 'oH�v ,1t Ubk g �re UK t :Ub�H �S IfI,�C Ubh �rm g�E J t«k�u 'vc rj1C IfI,�c Ub rh c :g1v UK t

:Ub�H �S vbJ oh gC �r�t rC �s N�C Ub�f �rm e�P x t«k�u 'IfI,�C Ubh �rm g�E J UK t:Ub�H �S iN�v ,1t Ubkh f:t1v t«k�u 'vbJ oh gC �r�t rC �s N�C Ub�f �rm e�P x UK t

:Ub�H �S ,C�7�v ,1t Ubk i �,b t«k�u 'iN�v ,1t Ubkh f:t1v UK t:Ub�H �S h�bh x r�v h�b�p k Ubc �r�e t«k�u ',C�7�v ,1t Ubk i �,b UK t:Ub�H �S v rIT�v ,1t Ubk i �,b t«k�u 'h�bh x r�v h�b�p k Ubc �r�e UK t

:Ub�H �S k�t r�G h . 1r1t�k Ubxh b�f v t«k�u 'v rIT�v ,1t Ubk i �,b UK t:Ub�H �S v rh j�C�v ,h�C ,1t Ubk vbc t«k�u 'k�t r�G h . 1r1t�k Ubxh b�f v UK t

/oh yp�J o1vc vG g�u /o h �r�m N n Ubth mIv1J /Ubh�k g oIeN�k ,1k1P�f�nU vkUp�F vcIy vN�f�u vN�F ,�j�t k �gIfI,�C Ub rh c :g1v�u /oH�v ,1t Ubk g �re�u /obInn ,1t Ubk i �,b�u /o1vh �rIf�C ,1t d �rv�u /o1vh�v«kt�c vG g�u

,1t Ubk i �,b�u /iN�v ,1t Ubkh f:t1v�u /vbJ oh gC �r�t rC �s N�C Ub�f �rm e�P x�u /IfI,�C Ubh �rm g�E J�u /vc rj1C,h�C ,1t Ubk vbcU /k�t r�G h . 1r1t�k Ubxh b�f v�u /v rIT�v ,1t Ubk i �,b�u /h�bh x r�v h�b�p k Ubc �r�e�u /,C�7�v

:Ubh �,IbI <g kF k �g r�P�f�k v rh j�C�v

Heard from Totty z"xa,Really had we not gotten everything it would not have been enough. So why does it sayit would have been enough?

There is a difference if one comes home and says to his wife, thanks for the dinner andif one comes home and says thanks for going shopping, cleaning the chicken, cooking,setting up, serving, and cleaning.

The reason why each step was mentioned was to enumerate all the praises. Thisapplies in the reverse as well. If you are going to do someone a favor, I.e. help them getinto Yeshiva, if you only help them half way, you should try hard to finish the job. Wemention every step to show how thankful we are to 'v for everything that he did.

________________________________________________________________

Is each step really O.K.? Would it really have been enough, why?

My father in law heard from someone, like this. When he reached the level of vumn rc he

thought “wow this is it” how could it get any better than this? Then he gets sent to thecamps and when he gets released he says “wow now this is really the best”. Then whenhe got married he said "now I for sure have reached the top”. But then when he had akid and then a grand kid, every time on that level you say this is it and it can't get anybetter and that is what the Jews said every time 'v did something for them.

________________________________________________________________

58

:Ub,H *S oh#y�p!J o(v�c v�G �g t«k!u 'o#h *r!m#N#n Ub�th#mIv UK#t:Ub�H �S o1vh�v«kt�c vG g t«k�u 'oh yp�J o1vc vG g UK t:Ub�H �S o1vh �rIf�C ,1t d �rv t«k�u 'o1vh�v«kt�c vG g UK t:Ub,H *S o�bIn�n ,(t Ub�k i *,�b t«k!u 'o(vh ,rIf!C ,(t d *r�v UK#t

,urufc ,ufn happened before we left ohrmn, why is it out of order?

________________________________________________________________

Heard from Avraham Logvin 4/03The ubhs was for us. Each step that 'v took us, had that been the only step, that would've

been enough to show us how great he is.

I saw a similar idea, that each step would have been sufficient cause to praise him. Itmeans only that it would have been enough of a reason to thank Him. (ohckn)

________________________________________________________________

ubhs inv ,t ubkhftv tku vba ohgcrt rcsnC ubFrm epx ukt,gsu ogy ka vsdv page jg 4/03

By the fact that the vsdv makes a distinction between our needs and the in, we see from

here that the purpose of the in was not only to fulfill our physical needs to eat in the

rcsn. Rather the in which is from ohna, is something which has no comparison in the

physical world and it is ezj,n within us vbunt with something that is tangible. The in had

vause therefore 'v commanded us to leave over some for the future generations (ck,,unazy) and when you eat it you are asen with it like eating ohase.

________________________________________________________________

ubhs vru,v ,t ubk i,b tku hbhx rv hbpk ubcre uktReb Yerucham Lebovitz (rhn ka vsdv page yhr) 4/1/01

Why? Because of the preparation that were done. We were ready for hbhx rv. The most

important point in coming to hbhx rv was the preparation for vru,v ,kce. This is also the

point in counting the vrhpx from jxp to ,uguca, while preparing for vru,v ,kce, with all the

details. Since all the preparations were already done, for sure we could say ubhhs. We

learn from here the importance of preparation, a man has to put all his abilities toprepare for good._______________________________________________________________

ubhs hbhx rv hbpk ubcre tku ,cav ,t ubk i,b ukht ubhs vru,v ,t ubk i,bku hbhx rv hbpk ubcre ukht Reb Dovid Povarski (zchbup ka vsdv page vbe) 3/02

What would've been so great about going to hbhx rv with out accepting the vru,? Once

we reached hbhx rv, we already reached the level of a ltkn, when we camped there we

were like sjt ckc sjt ahtf and saying "vagb v rcs rat kf " this is also a vdrs of a ltkn.

59

vcajnv rmutn jxp ka vsdvThis is euhusn in the iuak of ukhtubcrehbhx rv hbpk , at hbhx rv we got closer to each other.

This could be the connection between ,ca and hbhx rv, ,ca is a inz of ,usjt, sjts tzr, if

'v would have given us the ,usjt of ,ca and not of hbhx rv, that would have been

enough. ________________________________________________________________

:i�v UK�t�u 'I,cIj h �s�h tmh t«k j�x1P�C UK�t oh rc �s vJ«k�J r�nt t«K1J kF 'r�nIt vhv k�th k�n�D iC �r :rIrnU /vM�n /j�x1P

rurn vmn jxp j"km(,urut hkky page ca) 4/10/00

First came the sucgha then came the vkutd, so why does the jxp and vmn (which

represents the vkutd) come before rurn which represents bitterness?

When a gar is in the middle of committing his wicked acts, he does not feel the

bitterness of his life, because the outer build of vtnuy on him sweetens his sin. Only

after the gar starts to go on the path of vcua,, does he taste the taste of death

retroactively, and feel the bitterness of his life.

So to by ktrah kkf in ohrmn, the whole time that we were immersed in the vtnuy of ohrmn,

we did not feel it, but after “draw forth and take (tf, ch ,una)” they took their hands out of

z"g, then retroactively they would feel the bitterness of their lives.

With this we can understand the order of the rsx, because before the beginning of the

vkutd the Jews did not feel the depth and quality and bitterness of their lives, but after

vmn and rurn, only then did they feel the bitterness of their apb.________________________________________________________________

rurn vmn jxpRabbi Twerski (CD) 4/06If tonight is called rsx, then why do we eat the vmn which represents freedom, before

the rurn which represents slavery? What is orderly about that?

'v said to van, (z u ,una) ohrmn ,ukcx ,j,n of,t thmunv, I will take them out from the

burden of ohrmn. The o"hrv haushj says that ,ukcx also means tolerance, h"bc became

tolerant. They said this is ok, being a slave is not so bad. They had no idea about howbad ,uscg was, van first had to get them out, to stop being tolerant and accepting this

state of enslavement. It was only after ,urhj, that we could look back and realize that the

enslavement was really biter.

It wasn't until after vmn ,khft that we realize that we just ate rurn.

___________________________________________________________________

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DO NOT PICK UP THE SHANK BONE NOR POINT AT IT WHILE SAYING THIS

JIsE�v j�xP1J oUJ k �g /vn oUJ k �g oH�e vhv J S�e N�v ,h�C1J i�n�z C oh k�fIt Ubh �,Ic<t Uhv1J j�x1Ph �TC k �g j�xP r1J<t vu«vh�k tUv j�x1P j�c1z o 1T �r�n<t�u 'r�n:t1B1J /o h �r�m n�C Ubh �,Ic<t h �TC k �g tUv QUrC

:Uu<j�T�J h�u o gv s«E H�u kh M v Ubh �TC ,1t�u o h �r�m n ,1t IP�db�C o h �r�m n�C k�t r�G h h�b�c

I,�cIj h ,s!h t�m�h t«k j*x(P*C UK,t oh #r�c !s v�J«k!J r*n�t t«K(J k�F 'r,nIt v�h�v k,th#k!n*D i�C *r(Migdal Eider Pg. 56)Why are you not tmuh without mentioning these three things? All other ,umn of the the

vru, don't require an vrhnt and an explanation? What is different about rurn vmn jxp?

Also, why is it out of order? If the rurn represents the bitterness of servitude and the vmnrepresents the vkutd, shouldn't we say (and do) rurn first? Also, why does it say hsh tmh tku,cuj, rather than just tmh tk?

The vsuvhc gsub explains that 'v told ovrct that "vba ,utn gcrt ovk tk .rtc lgrz vhvh rd".But k"zj count the number of years that we were actually in ohrmn and it was only 210.

Different oharsn explain why we went out early. one says that the work was so difficult,

that it was as if the slavery of 400 years was compressed into 210. Yet another arsnexplains that the remaining 190 years were made into the 4 ,uhukd that we have had to

withstand.

The vsuvhc gsub gives a proof for the first arsn which says that they completed the 400

years which had been compressed into 210. the order here is jxp, vmn, then rurn. The

reason why rurn comes last, is because the rurn, which represents the bitterness of ,ukdis the reason that we went of ohrmn early. The fact that the sucgha was so bad is the

reason that brought us out of ohrmn early. kthknd icr is telling us that if you don't mention

rurn, representing the extra bitterness, comes last, then u,cuj hsh tmh tk, i.e. we would not

have been tmuh our cuj on 400 years in ,ukd. _______________________________________________________________

k,th#k!n*D i�C *rv�h �v I,�cIj h ,s!h t�m�h t«k j*x(P*C UK,t oh #r�c !s v�J«k!J r*n�t t«K(J k�F 'r,nIt

Why does it say vh vr�nIt , why not say, r�nIt k�th k�n�D iC �r?

The vban (d+c t ,uct) /vkIs�D�v ,1x1b�f h �rh �7 n vhv eh S�M�v iIg�n Jr,nIt v�h�v tUvokIgv oh rc �s vJk�J k �g 's�nIg, /eh S�M�v iIg�n 7 n k�C e IfIx Jh t xIb�dh y�b�tr,nIt v�h�v tUv,b�n k �g c �rv ,1t ih J�N�J�n�v oh sc <g�f Uh �v T k�t 'x r�P k�C�e�k.

The oharpn explain this to mean, that they not only said these thing, but they LIVED it,

they embodied that which they taught.

We say o h r�m N n tmh tUv UK t�F In�m �g ,1t ,It �r k o st cH�j.

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That is why it says k�th k�n�D iC �rvh vr�nIt , he not only said this, he LIVED it. (Heard from

Yossi)_______________________________________________________________

You should hold the vmn and show it to everyone at the rsx

vk�d B1J s �g .h n<j�v�k Ubh �,Ic<t k1J oe�m�C eh P�x v t«K1J oUJ k �g /vn oUJ k �g oh k�fIt Ubt1J Uz vM�nUth mIv r1J<t e�mC�v ,1t Upt«H�u 'r�n:t1B1J /okt�dU tUv QUrC JIsE�v oh fk�N�v h�f�k�n Q1k1n o1vh�k <g

:o1vk U«a g t«k v s�m o�d�u �V�n�v�n �, v�k Uk�fh t«k�u o h �r�m N n UJ �r«d h F .�nj t«k h F ,IM�n ,«D �g o h �r�m N n

o#h �r!m#N#n t�m�h tUv UK#t!F In!m *g ,(t ,It !r#k o �s�t c�H*jRabbi Aryeh Zev Ginzberg j"xa,It should have said tmh tuv uktf unmg ,t ,utrhk ost chhj.rtnohrmn ?

The yap is that we are supposed to leave the effects of ohrmn, not just the land. We are

supposed to be moved and changed from the experience, not just simply to get up andto leave. ________________________________________________________________

You should hold the rurn and show it to everyone at the rsx

'r�n:t1B1J /o h r�m n�C Ubh �,Ic<t h�H�j ,1t oh r�m N�v Ur �rN1J oUJ k �g /vn oUJ k �g oh k�fIt Ubt1J v1z rIrnUs�c g r1J<t o, s«c <g kF ,�t v 1s¬�C v s«c <g kf�cU oh b�c�k cU r1n«j�C vJe v s«c <g�C o1vh�H�j ,1t Ur �rn�h�u

:Q 1rp�C o1vcoIH�C W�b c�k T �s�D v�u 'r�n:t1B1J /o h r�m N n tmh tUv UK t�F In�m �g ,1t ,It �r k o st cH�j rIsu rIS kf�C

QUrC JIsE�v k�tD sc�k C Ubh �,Ic<t ,1t t«k /o h r�m N n h ,t�m�C h k vu«v�h vG g v1z rUc <g�C r«nt�k tUv�v,1t Ubk , 1,k Ub ,It th cv i �g�n�k o7 n th mIv Ub ,It�u 'r�n:t1B1J /o1vN g k�tD Ub ,It ;�t tK1t 'tUv

:Ubh �,Ic<t�k g�C�J b r1J<t . 1rtv

o#h �r!m#N#n t�m�h tUv UK#t!F In!m *g ,(t ,It !r#k o �s�t c�H*j rIs�u rIS k�f!CAt the rsx people are vfuz to have many generations sit around the table. Grandparent

with grand child, great parent with a great grandchild. ,urusv lanv, vruxn means that

you see a continuity, the ,ushn of yourself from your self in your children. That is how you

read the words, rIsu rIS kf�C, in each generation, those sitting around your table, the 3 or

4 generations, In�m �g ,1t ,It �r k o st cH�j, from ,urusv lanv, from their parents, in them, and

from them in their own children. (Heard from Rav Ephraim Shapiro t"ga,)

Cover the ,umn , pick then up and say

vG g1J h n�k x�K�e�kU v�K �g�k Q �rc�k r �S�v�k o�nIr�k r�tp�k �j�C�J�k k�K�v�k ,IsIv�k oh cH�j Ub�j�b<t Qfh p�k'cIy oIh�k k1c�t�nU 'vj�n G�k iIdH n ',Ur�j�k ,Us�c �g�n Ubth mIv /UK�tv oh X B�v kF ,�t Ubk�u Ubh �,Ic<t�k

:VhUk�k�v vJ s<j v rh J uhbp�k r�nt«b�u 'vK �t�d k sUC �g 7 nU 'kIsD rIt�k vk�p<t�nU

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*j,C*J!k k,K*v!k ,IsIv!k oh#c�H*j Ub!j*b$t Q�fh#p!kWhy say Qfh p�k, do you need to tell a baby to scream for mom, why would a kid cry till

mom comes, it is ingrained in a baby. Davening and praising ‘v has to be natural, that is

why it says Qfh p�k, we do not have be told, it should be natural, there is no vfrc. (Rav

Ahron Kotler)

,Ur,j!k ,Us!c *g,n Ub�th#mIvThe Vizhnitzer Rebbe had a different way of explaining the words ubh,urhj ina time of

freedom. He said, we must free up our time, and maximize our ability to learn and do,umn. Only then can each of us become a true ihruj ic.

Put down the cup, uncover the ,umn

s �g J1nE1J j �r�z N n /okIg s �g�u v T �g�n 'Q r«c �n h�h o�J h v�h /h�h o�J ,1t Uk�k�v 'h�h h �s�c �g Uk�k�v 'VhUk�k�v/,1cEJk h vh C�d�N�v 'UbhE�v«k:t hh�F h n /IsIc�F o hE�n7�v k �g 'h�h o hID kF k �g o r /h�h o�J kK �v�n 'ItIc �no g 'oh ch s�b o g h ch JIv�k /iIh�c1t oh rh ,«P�J�t�n 'k S rp g�n h nh e�n /. 1rEtcU o hE�n7�C ',It �r k h kh P�J�N�v

/VhUk�k�v 'vj�n�G oh bC�v o�t ', hE�C�v , 1rE1e <g h ch aIn /IN �g h�ch s�b

�h!h h ,s!c *g Uk!k*v 'V�hUk!k*vWhy start with h�h h �s�c �g Uk�k�v?

The goal of every other ,uscg is to get out of ,uscg, I would rather not be a scg. The first

thing that we need to know is that we are v·u«v�h hs1c M1g, we left ohrmn to become v·u«v�h hs1c M1g.

vgrp could not understand, you are leaving me you are going to be new ohscg? Some

people have a goal in life to become the partner, here the goal is to be a v·u«v�h hs1c M1g. The

first erp in L �g O�JIv�h is van is called v·u«v�h s1c M1g and last erp (yf sf) it says L �g O�JIv�h is a v·u«v�h s1c M1g.

(Rav Ki tov)

///V�hUk!k*v /v�j,n!G oh#b�C*v o,tIn 1941, 15,000 boys were taken away from their parents, a month later 16,000 girlswere taken away from their parents. That year, Rabbi Wachsmans grandfather(Avraham Klein) had to give the vars kusdv ,ca, and this is what he said. The trnd inohjxp (:zye) brings down a ,eukjn between a"c and v"c, as to how much kkv you say on

jxp. a"c says until vjna ohbcv ot, v"c says until ohn ubhgnk ahnkj.

a"c says that we only say kkv if the mothers are around with their kids and happy. Today

there is not one mother of children who is happy. But we are in ,ukd and we ihexp like v"cwho says that we even have to say v"c even until a rock is transformed into a pond of

water, a pond of tears, even then we are to sing kkv (heard on a Rabbi Wachsman CD. I

also saw this in Touched by a rsx page 163)

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vt r oH�v /uh ,Ik�J�n�n k�t r�G h 'IJ �se�k v sUv�h v ,�hv /z �g«k o �g�n c«e <g�h ,h�C 'o h Er�m N n k�t r�G h ,t�m�Cc«X T i �S �r�H�v 'xUb , h F oH�v W�K v�n /it«m h�b�c F ,Igc�D 'oh kh�t�f Us�e r oh rv1v /rIjt�k c«X h i �S �r�H�v 'x«bH�u/c«e <g�h �VI Ek:t h�b�p K n '. 1rEt h kU Ej iIst h�b�p K n /it«m h�b�c F ,Igc�D 'oh kh�t�f Us�e �r T oh rv1v /rIjt�k

o hEn Ib�h �g�n�k Jh nK�j 'o hEn o�d<t rUM�v h f�p«v�v

///xbhu vtr ohvRabbi Jaeger (Shor Yoshuv Dinner) 12/17/00What did the sea see? k"zj say that it saw the coffin of ;xuh. Why did that cause it to

split? By rphyup ,at, ;xuh ran away from her, in order to do that, he needed to break his

nature, so 'v overcame nature for us and split the sea. apb ,rhxn is what people put in,

what barriers they break. That is what 'v did for us. When the ohbunaj couldn’t fulfill the

vumn, they wanted to do it anyhow. They went against nature in the most pure way. 'vpays us back vsn sdbf vsn. 'v broke nature for us. If we want to grow in Judaism, if we

take that first step, 'v will be there to help us, he will break down all of the difficulties.

________________________________________________________________

xbhu vtr ohv...

rpux c,f (taken from hyuek r,c hyuek, from she ohkv,) 5/3/03

What did the sea see? The bones of ;xuh. Why did that cause the sea to split?

The ohbunse ask a question, why did the sea have to split, why didn't the Jews just fight

with the ohrmn and defeat them? The Jews did not want to be vcuy hhupf, since they lived

in ohrmn for so long. We see this vshn in ;xuh, he risked his life by leaving his coat behind,

even though this meant that rphyup ,at could use this as evidence against him. But he

had cuyv ,rfv for his master and he did not want to raise his hand against her. So the

sea saw this vshn from ;xuh that he did not want to be hhupf, so the sea split so that the

Jews would not be vcuy hhupf by fighting with the ohrmn.

________________________________________________________________

xbhu vtr ohv...

What did the sea see? The bones of ;xuh. What about the bones of ;xuh caused it to split.

The arsn says that for every body part that ;xuh controlled when he was tempted with

rphyup ,hat, he was rewarded. Why was he rewarded for running away, he could have

walked away?

The i"cnr asks, when ;xuh was facing his test with rphyup ,aht, why did ;xuh leave his coat

behind? Why didn't he put up a fight and take it back, he was leaving behind primeevidence?

I heard from Reb Chasid the following and with this Dovid Riznitski told me that youcould answer the first question.

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When we are faced with iuhxb the first thing you have to do is run away from it. Had ;xuhstuck around for a few more seconds, he was scared he might fail. Therefore he gotrewarded for running away as well. So when the sea saw that ;xuh ran away, it also ran right away.

________________________________________________________________

///xbhu vtr ohvv,phrj kuphp page zme 4/03

What did the sea see? The bones of ;xuh. Why did the bones of ;xuh cause the sea to

split? The trnd in vrz vsucg (.d) says, the nations of the world came to 'v and said, prove

to us that the Jews keep the vru,. 'v answered back, from you (the ohud) I will prove the

the Jews kept the whole vru,. 'v brought surnb and he testified that ovrct did not serve

vrz vsucg. 'v brought rphyup ,at and she testified that ;xuh was not kafb in ,uhrg.

The trnd in ,ucu,f (.k) says that even though we don't have a ihrsvbx, we still have the ihs,u,hn s. Someone who is vkhex chhj, will either fall from a roof or a vhj will trample him.

Someone who is ebj chhj will drown in a river. So if ;xuh was kafb with rphyup ,at, he

would've been ebj chhj. Since there was no ihrsvbx, he would've drown in a river.

Therefore 'v said, teus in the ,ufz of the bones of ;xuh, I will split the sea, to prove the the

nations that ;xuh did not sin. Because had he sinned, he would've needed to drown in the

river. Now this also adds proof that the Jews kept the vru,.

________________________________________________________________

The cup is lifted and the ,umn are covered

v1Z�v vk�h�K�v Ub gh D v�u 'o h �r�m N n Ubh �,Ic<t ,1t k�td�u Ubkt�D r1J<t 'okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrCoh tC�v oh r�j<t oh kd �r k�u oh s <gIn�k Ub �gh D�h Ubh �,Ic<t h�v«kt�u Ubh�v«k:t vu«v�h i�F /rIrnU vM�n IC kf:t1koh jx�P�v i nU oh jc�Z�v i n oJ k�ft«b�u 'W 1, sIc <g�C oh GG�u 'W 1rh g i�h�b c�C oh j�n�G 'oIkJ�k Ub �,t r�e k

rh J W�k v 1sIb�u iIm r�k W<j�C�z n rh e k �g on S �gh D�h r1J<t (oh jc�Z�v i nU oh jx�P�v i n :ohrnut a"munc):k�t r�G h k�tD vu«v�h v T�t QUrC :Ub�J�p�b ,Us�P k �g�u Ub �,K �t�D k �g J sj

:i1pD�v h r�P t �rIC okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC

Remember to lean while drinking, and to have in mind to fulfill your cuhj of the,uxuf vcrt

vmjrWash your hands and say

:o h sh ,�kh y�b k �g UbU m�u uh ,I�m n�C UbJ �S e r1J<t okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC

Reb Avrom Schorr (CD from z"xa,)

65

The rsxv hbnhx, the trnd (n"c) says ohbnhxc ,rzuj vshct, a person lost a lot during the year,

the vkhkv hbnhx are a way to return the ,ushct. They are here to teach us how to do vcua,.

vmjr shdn. When a person does ,urhcg, who benefits from it? Who gets the ,ujuf from

these ,urhcg? All the vtnuyv ,ujuf live from our ,urhcg, we are ghpan to vtnuyv ,ujuf when

we sin. How do we get that which we lost, back? We can do vcua, from today to

tomorrow, you have to bring others back. In rvuz, there is nothing greater than vfznvchhjk, taking people who are chhj and bringing them back. So the vcua,v rsx is shdnvmjr, after you were .jru ase, you cleaned yourself from your ,urhcg, now you should tell

other to do the same. That is why the ofj is next to the gar, because he has to bring

the gar back.

The k"zhrt says, the ofj can use his vnfj very quick to become a gar, it does not say

ehsm, because he is not a ehsm yet.

______________________________________________________________________

v�M*n th#mIn

Pick up the two whole ,umn with the broken one in between them, say th #mIN *v. Let

the bottom vmn fall to the table and recite the vfrc for vmn only on the top one and

broken one.

Be careful not to talk between the vfrc and eating (vkhj,fk you should have 2

oh,hzf of vmn)

The proper rgha for vM�n th mIn is between ¼ and ½ of a hand vmn. The aht iuzj used to

measure with a piece the size of one’s palm and fingers minus the thumb. For lruf, ¼ of

a vmn is sufficient. One is not required to eat more than that. (Rabbi Forst also said, that

only the person who is making the vfrc needs to eat 2 oh,hzf of vmn))

:. 1rtv i n o1j1k th mIN�v okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC:vM�n ,�kh f<t k �g UbU m�u uh ,I�m n�C UbJ �S e r1J<t okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC

The t"rd says that they do not need to be dipped into salt.

rIr�n

Have in mind that this vfrc also covers the rurn eaten at lruf

:rIrn ,�kh f<t k �g UbU m�u uh ,I�m n�C UbJ �S e r1J<t okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC

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Rabbi Twerski (CD) 4/6Many ohexup today say that we should use Romaine lettuce for rurn. What is so bitter

about romaine? The oharpn say, that if you would let the lettuce stay in the ground a

little longer, it would become bitter. So initially it is not, but if you would wait a littlelonger, it would become bitter.

The ohrmn enslaved us lrp ,sucgc, which the oharpn say means, lr vp, with a soft sweet

tone. They did not immediately put us in to hard work. vgrp himself started working with

the bricks himself, and they said, look how ehsucf this work is. And then they got the

Jews to do hard work. So initially they got them to work in a sweet way and then laterthey made the work a bitter enslavement.

That is the nature of rurn, it is not necessarily bitter to begin with, it can be very sweet to

being with. But if it is going to turn into something bitter, you have to know that it is rurneven when it is sweet.

That is true with every addiction. The person who starts off using drugs, no problem, it isa pleasant feeling, it is great. But what about the end? It is bitter.

k"zj are telling us that there can be things that seem to be very sweet, but what we have

to do is look toward the end and see that they are really bitter. We have to be especiallycareful with rurn because rurn and ,un have the same numerical value, sometimes

something sweet can result in death. ____________________________________________________________________

Some people have the dvbn to eat a egg after lruf, icrujk rfz

We have an egg on the rsx plate which represents the mourning of zun,c rag vgcactc vga,u, the ,ubcruj. What does this have to do with ohrmn ,thmh?

In ugr, inhx, the rcjn states that the 1st day of jxp, the day of the week, will always be

the exact same day as ctc vga,u zun,c rag vgca. The obvious question is why? What

does jxp have to do with ctc vga,u zun,c rag vgca?

eusm r explains is that both ctc vga,u zun,c rag vgca are seemingly the 2 worst days in

our history, the destruction of the v"c and the breaking of the ,ujk. However, when we

look at what happened at that time in truth ‘v was being ohsen the vtupr to the vfn. On

the zun,c rag vgca we know the ,ujk were broken, but we also know the trnd in ,ca(.zp) that tells us, /,rchaa ljf rahh :ahek ahr rntu ,rca rat. Why? Explains eusm rbecause we were now vfuz to vp kgca vruu, which will carry us throughout our ,ukd tojhan. The arsn in vfht tells us that jhan is born on ctc vga,. At the point of destruction

when it seems its all over, ‘v is placing into the vthrc an amazing vguah, a vtupr when it

seems all there is, is a vfn.

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When ktrah kkf came to ohrmn the trnd in vyux explains something amazing, scfuh, the

mother of their savior (van) was born ,unujv ihc! They didn't even enter into ohrmn and ‘vwas already preparing the vkutd!

This jf was instilled in us by ohrmn ,thmh, we were able to look back and put all the

pieces together and see the complete ‘v sh, able to realize that He is always placing

vtupr before the vfn. (Andy Lauber y"xa,)

____________________________________________________________________

Rabbi Jaeger 4/9/05The Ishbetzer explains why we eat an egg during the rsx. An egg is the only thing to

have two births, 1) The Hen lays an egg and 2) the egg hatches. We also have twobirths. The first night of jxp is our birth. By h"ar (u,ch) it says lhnsc ,xxuc,n, in ktezjh (s,zy)

it says ,skuv ouh, two times. The second birth is by vru, i,n, because ixhb is only on credit

(like the o"hrv haushj says, it says in the ,urmuh (page 398 in the back of the Artscroll Yair

Yitzchok Siddur), ,pen, which is a iuak of credit. All the ,uguah of ixhb is on credit). The

purpose of the first birth was only to get to vru, i,n.

________________________________________________________________

Q ,rIF

You take a ,hzf of the third vmn and ,hzf of ,rzj, eat them together with no vfrc .

You dip it into ,xurj, wipe off the excess

k�fIt�u rIrnU vM�n j�x1P Q �rIF vhv oH�e vhv J S�e N�v ,h�C1J i�n�z C /k�K v vG g i�F /k�K v�F J S�e n�k r1f�z:Uv�k�ft«h oh rIr�nU ,IM�n k �g r�n:t1B1J v�n o�H�e�k s�j�h�C

iUp�MYou take two oh,hzf of vmn that you set aside for the inuehpt, this is kg ,kftbv jxpk rfzgcuav, you have to lean when you eat this.

Q ,r�CYou pour the third cup.

zt 'vB r Ub�bIJ�kU Ubh P eIj�G t�kN h zt /oh n�k«j�F Ubh hv iIH m ,�ch J ,1t vu«v�h cUJ�C ',Ik <g�N�v rh Jvu«v�h vcUJ /oh j�n�G Ubh hv 'UbN g ,I«a <g�k vu«v�h kh S�d v /v1K�t o g ,I«a <g�k vu«v�h kh S�d v o hID�c Ur�nt«h

t«C 'g �rZ�v Q1J1n t�G«b v«fcU Q�k�h QIkv /Ur«m�e h vB r�C v g�n s�C oh g �r«Z�v /c1d1b�C oh eh p<t�F Ub �,h c�J ,1t :uh ,«N�k<t t�G«b 'vB r�c t«ch

68

Q �rc�b h �,IC �r:okIg s �g�u v T �g�n Q rIc�n vu«v�h o�J h v�h :ihbug ihcuxnvu

:IK17 n Ub�k�ft1J (Ubh�v«k1t:vragc) Q �rc�b h �,IC �r�u ib rn ,UJ �r C:Ubh hj IcUy�cU IK17 n Ub�k�ft1J (Ubh�v«k:t :vragc) QUrC:ihcuxnv ihbugu:Ubh hj IcUy�cU IK17 n Ub�k�ft1J (Ubh�v«k:t :vragc) QUrC :rzuj inznvu

:In�J QUrcU tUv QUrCi �,Ib tUv /oh n<j �r�cU s1x1j�C i�j�C IcUy�C 'IK�F okIgv ,1t iZ�v /okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC/s 1gu okIg�k iIzn Ubk r�x�j1h k�t�u 'Ubk r�xj t«k sh nT kIsD�v IcUy�cU /IS�x�j okIg�k h F rGC kf�k o1j1k

/t rC r1J<t uh ,IH r�C kf�k iIzn ih f�nU k«F�k ch y�nU k«F�k x�b �r�p�nU iz k�t tUv h F /kIsD�v In�J rUc <g�C:k«F�v ,1t iZ�v vu«v�h v T�t QUrC /iIm r h�j kf�k �gh C�G�nU W 1sh ,1t �j �,IP rUntF

vu«v�h Ub ,t�mIv1J k �g�u 'vcj �rU vcIy v S�n1j . 1r1t 'Ubh �,Ic<t�k T�k�j�b v1J k �g Ubh�v«k:t vu«v�h W�k v 1sIbW �, rIT k �g�u 'Ub �rG�c C T�n�,j1J W �,h r�C k �g�u 'oh sc <g ,h�C n Ub ,h s�pU 'o h �r�m n . 1r1t�n Ubh�v«k:t

iz vT�tJ iIzn ,�kh f<t k �g�u 'Ub T�b�bIj1J s1x1ju i�j oh H�j k �g�u 'ub T �g �sIv1J Wh1E �j k �g�u 'Ub T �s�N K1J:v gJ kf�cU , �g kf�cU oIh kf�C 'sh nT Ub ,It x�b �r�p�nU

okIg�k sh nT h�j kF h p�C W�n J Q �rC �, h 'Q ,It oh f �rc�nU 'Qk oh sIn Ub�j�b<t Ubh�v«k:t vu«v�h k«F�v k �g�u vc«Y�v . 1rtv k �g Wh1v«k:t vu«v�h ,1t T�f �r�cU ' T �gcG�u T�k�ft�u 'cU,F�F /s 1gu

:iIzN�v k �g�u . 1rtv k �g vu«v�h v T�t QUrC /Qk i �,b r1J<t

,Uf�k�n k �g�u 'W 1sIc�F i�F�J n iIH m k �g�u 'W 1rh g o h�kJUr�h k �g�u 'W1N �g k�t r�G h k �g 'Ubh�v«k:t vu«v�h tb o�j �r'Ub�x�b �r�P 'Ub�bUz 'Ub �g �r 'Ubh ct 'Ubh�v«k:t /uhk g W�n J t r�e B1J JIsE�v�u kIsD�v , h�C�v k �g�u 'W1jh J�n s u S ,h�Ct«k Ubh�v«k:t vu«v�h Ub�fh r�m�T k�t 'tb�u /Ubh �,Irm kF n v r�v�n Ubh�v«k:t vu«v�h Ubk j�u �r�v�u 'Ub�jh u �r�v�u 'Ub�k�F�k�f�ut«K1J 'vcj �rv�u vJIs�E�v 'vjU,�P�v 'vt�k�N�v W �sh�k o t h F 'o ,tu�k�v h �sh k t«k�u 'o su rGC ,�b �T�n h �sh k

:s 1gu okIg�k o�kF b t«k�u JIc�b

JIsE�v�u kIsD�v ,C�7�v 'h gh c�7�v oIh ,�u�m n�cU Wh 1,I�m n�C Ubh�v«k:t vu«v�h Ub�mh k<j�v�u v�m �r :,cac kjaf�jh bv W�bIm �r cU 'W1bIm �r ,�u�m n�F vc<v�t�C IC �jUbk�u IC ,C�J k 'Wh1bp�k tUv JIse�u kIsD v1z oIh h F 'v1Z�viIH m ,�nj1b�C Ubh�v«k:t vu«v�h Ub�t �r�v�u 'Ub �,jUb�n oIh�C vjb<t�u iIdh�u v rm t�v �, t«K1J 'Ubh�v«k:t vu«v�h Ubk

:,Inj1B�v k �g�cU ,IgUJ�h�v k �g�C tUv vT�t h F 'W1J �se rh g o h�kJUr�h i�h�b c�cU 'W 1rh g

iIr�f z�u 'Ub�bIs�e pU Ub�bIr�f z r�fZ h�u s�eP h�u 'g�n7 h�u v1m r�h�u v1t r�h�u ' �gh D�h�u t«ch�u v1k <g�h 'Ubh �,Ic<t h�v«kt�u Ubh�v«k:tk�t r�G h ,h�C W�N �g kF iIr�f z�u 'W1J �se rh g o h�kJUr�h iIr�f z�u 'W 1S�c �g s u S i1C �jh Jn iIr�f z�u Ubh �,Ic<t:v1Z�v ,IM�N�v d�j oIh�C 'oIkJ�kU oh cIy oh H�j�k 'oh n<j �r�kU s1x1j�kU i�j�k 'vcIy�k 'vyh�k�p k 'Wh1bp�k

'oh n<j �r�u v gUJ�h r�c �s cU /oh cIy oh H�j�k Ic Ub �gh JIv�u 'vf r�c k Ic Ub �s�epU 'vcIy�k IC Ubh�v«k:t vu«v�h Ub �r�fz:v Tt oUj �r�u iUB�j (Q1k1n) k�t h F Ubh�bh �g Wh1k�t h F 'Ub �gh JIv�u Ubh�k g o�j �r�u Ub�Bj�u xUj

:i�nt 'o hkJUr�h uhn<j �r�c v�bIC vu«v�h v T�t QUrC /Ubh�nh�c v r�v�n C J 1s«E�v rh g o h�kJUr�h v�b�cUUb�JIs�e 'Ub �r�mIh 'Ub�k<tID 'Ub�t �rIC 'Ub �rh S�t 'Ub�F�k�n 'Ubh ct 'k�tv /okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrCch y�n tUv ch y�v tUv oIhu oIh kf�C1J /k«F�k ch y�N�v�u cIY�v Q1k1N�v 'k�t r�G h v �gIr Ub �gIr 'c«e <g�h JIs�e

69

vkM�v j�u 1r�kU oh n<j �r�kU s1x1j�kU i�j�k 's �gk Ub�k�n�d h tUv Ub�k�nId tUv Ubkn�d tUv /Ubk ch yh�h tUvokIg�k cUy kF nU /cIy kf�u oIkJ�u oh H�j�u oh n<j �r�u 'vkF�k�f�u vxb �r�P 'vnj1b 'v gUJh u vf r�C 'vjk�m�v�u

:Ub �r�X�j�h k�trIs�k j�C�T�J h tUv in<j �rv :. 1rtcU o h�n7�C Q �rC �, h tUv in<j �rv :s 1gu okIg�k Ubh�k g Q«k �n h tUv in<j �rv

Ub�x�b �r�p�h tUv in<j �rv :oh nkIg h�n�kIg�kU s �gk UbC r �S�v �, h�u /oh jm�b j�m�b�kU s �gk UbC r�tP �, h�u /oh rISUbk j�k�J h tUv in<j �rv :Ub�m �r�t�k ,UH n�nIe Ub�fh kIh tUv�u Ub �rtU�m k �g�n Ub�K �g r«C�J h tUv in<j �rv :sIcf�CrUfz th cB�v UvH k�t ,1t Ubk j�k�J h tUv in<j �rv :uhk g Ub�k�ft1J v1z ij�k �J k �g�u v1Z�v , h�C�C vC �r�n vf r�C

, h�C�v k �g�C (h rIn h ct) ,1t Q �rc�h tUv in<j �rv :,Inj1b�u ,IgUJ�h ,IcIy ,IrI«a�C Ubk r1¬�ch u cIY�k,1t�u o ,h�C ,1t�u o ,It (h g �r�z ,1t�u h T�J t ,1t�u h ,It) 'v1Z�v , h�C�v ,�k <g�C (h , rIn h N t) ,1t�u 'v1Z�v

c«e <g�h�u ej�m h ov r�c�t Ubh �,Ic<t Uf �rC �, B1J In�F /Ubk r1J<t kF ,1t�u Ub ,It /o1vk r1J<t kF ,1t�u o g �r�z:i�nt r�nt«b�u /vn�k�J vf r�c C s�j�h UbK�F Ub ,It Q �rc�h i�F k«F k«F n k«F�C

h�v«k:t�n ve s�mU vu«v�h ,�t�n vf r�c t¬ b�u /oIkJ , 1r1n�J n�k t�v �T1J ,Uf�z Ubh�k g�u o1vh�k <g Us�N�k�h oIrN�C :o st�u oh v«k:t h�bh �g�C cIy k1f�G�u i�j tm�n b�u /Ub �g�J h,�C*J IK6F(J oIh!k Ub,kh#j!b*h tUv i�n$j *r�v :,cak

:oh#n�kIg�v h,H*j!k v�jUb!nUoh c�JIh oh eh S�M1J oIh 'QUrt Ik�F1J oIh�k /cIy IK�F1J oIh�k Ub�kh j�b�h tUv in<j �rv�jh JN�v ,Inh k Ub�F�z�h tUv in<j �rv :o1vN g Ub�e�k1j h vh u vbh f�7�v uh Z n oh b:v1b�u o1vh�Jt r�C o1vh �,Ir�y �g�u

:okIg s �g Ig �r�z�kU s u s�k Ijh J�n k s1x1j v1G«g�u IF�k�n ,IgUJ�h kIS�d n :tC�v okIgv h�H�j�kU:i�nt Ur�n t�u k�t r�G h kF k �g�u Ubh�k g oIkJ v1G <g�h tUv uhnIr�n C oIkJ v1G«g

:cIy kf Ur�x�j�h t«k vu«v�h h�J �rIs�u Uc �g r�u UJ r oh rh p�F :uht �rh k rIx�j�n ih�t h F uhJIs�e vu«v�h ,1t Utr�hj�y�c h r1J<t r1c1D�v QUrC :iIm r h�j kf�k �gh C�G�nU W 1sh ,1t �j �,IP :IS�x�j okIg�k h F cIy h F vu«vh�k UsIv

:o1jk J1E�c�n Ig �r�z�u cz :g1b eh S�m h ,h t r t«k�u h T�b�ez o�d h ,h hv r �g�b :Ij�y�c n vu«v�h vhv�u vu«vh�C:oIk7�c IN �g ,1t Q �rc�h vu«v�h i �T h IN �g�k z«g vu«v�h

You drink the third cup, make sure to lean, you do not make a vburjt vfrc, have in

mind that you are fulfilling the vumn of the ,uxuf s.

:i1pD�v h r�P t �rIC okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC

You pour the fourth cup, you also fill the uvhkt ka xuf and open the front door.

c«e <g�h ,1t k�ft h F :Ut re t«k W�n J�C r1J<t ,Ifk�n�n k �g�u WUg s�h t«k r1J<t o hID�v k1t W �,n<j QIp�J:vu«v�h h �n�J ,�j�T n o �sh n�J�,�u ;�t�C ;IS �r T :o�dh ¬�h W�P�t iIr<j�u W1n <g�z o1vh�k <g Qp�J :UN�J�v Uv�ub ,1t�u

The reason why we divide the kkv into two parts is that the first two paragraphs of kkvrefer to the redemption at the time of ohrmn ,thmh, while the concluding four paragraphs

refer to the final redemption. The final redemption and exaltation of the ohehsm cannot

take place until the wicked are humbled. W �,n<j QIp�J refers to the final purging of the

wicked which will preceded the ultimate triumph of the righteous. (t"rdv ka vsdv)

70

kkv/o1vh�v«k:t tb v�H�t 'o hID�v Ur�nt«h vNEk /WE1T n<t k �g W �S�x�j k �g 'sIcF i �T W�n J�k h F 'UbEk t«k 'h�h 'UbEk t«k'UrE�C �s�h t«k�u o1vk v1P /o st h �s�h v�G <g�n 'cvz�u ;1xE1F o1vh�C�m <g /vG g .�pj r1J<t k«F 'o hEn7�c UbhE�v«kt�ut«k�u o1vh�k�d �r 'iUJh n�h t«k�u o1vh �s�h /iUjh r�h t«k�u o1vk ;�t 'UgEn�J h t«k�u o1vk o hE�b�zt /Ut �r h t«k�u o1vk o hE�bh �goB dnU o r�z 1g 'hh�C j�y�C k�t r�G h /o1vC �jE�y«C r1J<t k«F 'o1vh�G«g Uh�v h o1vIn�F /obIr�d C UD�v1h t«k 'UfE�K�v�h

/tUv oB dnU o r�z 1g 'hh�c Uj�y C h�h h�t �r h /tUv oB dnU o r�z 1g 'hh�c Uj�y C i«r<v�t ,h�C /tUv

/oh k«s�D�v o g oh B�y�E�v 'h�h h�t �r h Q �rc�h /i«r<v�t ,h�C ,1t Q �rc�h 'k�t r�G h ,h�C ,1t Q �rc�h 'Q �rc�h Ub Erf�z h�h. 1rEtv�u 'hh�k o hE�nJ o hE�n7�v /. 1rEtu o hE�nJ v�G«g 'hh�k o 1T�t oh fUr�C /o1fh�b�C k �g�u o1fh�k <g 'o1fh�k <g h�h ;�x«h'okIg s �g�u v T �g�n 'Vh Q �rc�b Ub�jE�b<t�u /vnUs h �s �r«h kF t«k�u 'Vh Uk�k�v�h oh ,�N�v t«k /o st h�b�c k i �,b

/VhUk�k�v

h �rm�nU ',1uEn h�k�c1j h bU Epp<t /t r�e1t h�nh�cU 'h k Ib�zt vY v h F /hbUb<j�T h kIe ,1t 'h�h g�n�J h h F h T�cE�vtUbhE�v«kt�u 'eh S�m�u h�h iUB�j /h J�p�b vy�K�n h�h vBt 't r�e1t h�h o�J�cU /tm�n1t iIdh�u v rm 'h bU Etm�n kIt�Jh J�p�b T�mE�K j h F /h f�hEk g k�nD h�h h F 'h f�hEjUb �n k h J�p�b h cUJ / �gh E JIv�h h k�u h ,IK �S 'h�h o ht ,�P r�n«J /o�j �r�n'r�C �s<t h F h T�bE�n:t1v /oh H�j�v ,Im �r�t�C 'h�h h�b�p k Q�K�v �,1t /h jE1S n h k�d �r ,1t 'v g�n S i n h bh �g ,1t ',1uEN n

/c�z«F o stv kF 'h z�pj�c h T �rE�nt h b<t /s«t�n h ,hE b g h b<t

tB v s�d1b 'o�K�J<t hh�k h �r s�b /t r�e1t h�h o�J�cU 't¬1t ,IgUJ�h xIF /hk g h vI EkUn�d �T kF 'hh�k ch Jt vnT�jE�T P 'WE1,n<t i1C W �S�c �g h b<t 'W E1S�c �g h b<t h F h�h vBt /uh sh x<j�k v,�uEN�v 'h�h h�bh �g�C reh /IN �g kf�k'h�h ,h�C ,Ir�m�j�C /IN �g kf�k tB v s�d1b 'o�K�J<t hh�k h �r s�b /t r�e1t h�h o�J�cU 'v sIT j�cE1z j�C�z1t W�k /h r�xIn�k

/VhUk�k�v 'o hEkJUr�h h fE�fI,�C

/VhUk�k�v 'okIg�k h�h ,1n:t1u 'IS�x�j UbhE�k g r�cd h F /oh N �tv kF 'UvU Ej�C�J 'o hID kF 'h�h ,1t Uk�k�v

/IS�x�j okIg�k h F 'cIy h F hh�k UsIv/IS�x�j okIg�k h F 'k�t r�G h tb r�nt«h

/IS�x�j okIg�k h F 'i«r<v�t ,h�c tb Ur�nt«h/IS�x�j okIg�k h F 'h�h h�t �r h tb Ur�nt«h

v1t �r1t h b<t�u 'h r�z«g�C h k h�h /o st h k v1G <g�H v�n 't rh t t«k h k h�h /Vh cj �r1N�c h bEb g 'VH h ,t Ere r�m�N�v i nh�h o�J�C 'h bU Ecc�x o hID kF /oh ch s�b C �j E«y�C n 'hh�C ,Ix<j�k cIy /o stC �j E«y�C n 'hh�C ,Ix<j�k cIy /ht�b«G�ch F h�h o�J�C 'oh mIe J�t�F Uf <g«S oh r«c �s f h bU EC�x /o�kh n<t h F h�h o�J�C 'h bU Ecc�x o�d h bU EC�x /o�kh n<t h Fh�k_vt�C v gUJh u vB r kIe /v gUJh k h k h v�h�u 'Vh , r�n z�u h Z g /h b Erz <g hh�u 'k«P�b k h bE�,h j �s v«j S /o�kh n<t/Vh h�G <g�n r�P�x<t�u 'v1h�j1t h F ,Unt t«k /k hEj vG E«g h�h ih n�h 'vn�nIr h�h ih n�h /k hEj vG E«g h�h ih n�h 'oh eh S�moh eh S�m 'hh�k r �gE�7�v v1z /Vh v 1sIt oc t«ct 'e 1sE1m h �r <gE�J h k Uj �, P /h bEb ,�b t«k ,1uEN�k�u 'VH h B E�r�X h r«X�h'oh bIC�v Ux<tn i1cE1t /v gUJh k h k h v �T�u 'h bE,h b <g h F W �sIt /v gUJh k h k h v �T�u 'h bE,h b <g h F W �sIt /Ic Ut E«ch

71

,tk�p b th v ',t«Z v ,�hEv h�h ,�t�n /vB P Jt«r�k v,�hv 'oh bIC�v Ux<tn i1cE1t /vB P Jt«r�k v,�hvoIH�v v1z /Ic vj�n�G b�u vkhE db 'h�h vG g oIH�v v1z /UbhE�bh �g�C ,tk�p b th v ',t«Z v ,�hEv h�h ,�t�n /UbhE�bh �g�C

/Ic vj�n�G b�u vkhE db 'h�h vG g

/tB v gh E JIv h�h tBt/tB v gh E JIv h�h tBt/tb vjh k�m�v h�h tBt/tb vjh k�m�v h�h tBt

Ur�x t 'UbEk r1tEH�u h�h k�t /h�h ,h�C n o1fUb�f �r�C 'h�h o�J�C tC�v QUrC /h�h ,h�C n o1fUb�f �r�C 'h�h o�J�C tC�v QUrCvT�t h k�t /�jE�C�z N�v ,Ib �r�e s �g 'oh ,«c <g�C d�j Ur�x t 'UbEk r1tEH�u h�h k�t /�jE�C�z N�v ,Ib �r�e s �g oh ,«c <g�C d�jhh�k UsIv /IS�x�j okIg�k h F 'cIy h F hh�k UsIv /`E1n�nIr<t h�v«k:t '` E1sIt�u v T�t h k�t /`E1n�nIr<t h�v«k:t '` E1sIt�u

/IS�x�j okIg�k h F 'cIy h F

UsIh vB r�C k�t r�G h ,h�C W�N �g kf�u 'WE1bIm �r h�GIg oh eh S�m Wh E1sh x<j�u 'WhE1G <g�n kF (k �g) UbhE�v«k:t h�h WU Ek�k�v�hcIy W�k h F /sh nT UbE�F�k�n W�n J ,1t UfhE k �n�h�u UJh E S�e�h�u Umh E r <g�h�u Un�nIrh u Ur �rIa«h u Ur<tph u Uj�C�Jh u Uf �rch u

/k�t vT�t okIg s �g�u okIg�n h F 'r�N�z�k v1tb W�n J�kU ,IsIv�k

h F 'oh b«s<tv h�b«s<t�k UsIv /IS�x�j okIg�k h F 'oh v«k:tv h�v«kt�k UsIv /IS�x�j okIg�k h F 'cIy h F hh�k UsIvokIg�k h F 'vbUc �, C o hE�n7�v v�G«g�k /IS�x�j okIg�k h F 'IS�c�k ,Ik«s�D ,Itk�p b v�G«g�k /IS�x�j okIg�k

J1nE17�v ,1t /IS�x�j okIg�k h F 'oh k«s�D oh rIt v�G«g�k /IS�x�j okIg�k h F 'o hEN�v k �g . 1rEtv g�eIr�k /IS�x�jv�F�n�k /IS�x�j okIg�k h F 'vk�hEK�C ,Ik�J�n1n�k oh cfIf�u �j E�rH�v ,1t /IS�x�j okIg�k h F 'oIH�C ,1kE1J�n1n�k

�gI Er�z cU vez<j sh�C /IS�x�j okIg�k h F 'ofIT n k�t r�G h t�mIH�u /IS�x�j okIg�k h F 'o1vh �rIf�c C o h E�r�m nokIg�k h F 'IfI,�C k�t r�G h rh c :g1v�u /IS�x�j okIg�k h F 'oh rz�d k ;Ux o�h r�z«d�k /IS�x�j okIg�k h F 'vhUy�bv�F�n�k /IS�x�j okIg�k h F 'rC �s N�C IN �g Qh kIn�k /IS�x�j okIg�k h F ';Ux o�h�c Ikh�j�u v«g �r�P r �g b�u /IS�x�jh F 'h r«n:tv Q1kE1n iIjh x�k /IS�x�j okIg�k h F 'oh rh S�t oh fk�n d«r<v�H�u /IS�x�j okIg�k h F 'oh k«s�D oh fk�n

vk<j�b /IS�x�j okIg�k h F 'vk<j�b�k om �r�t i �,b�u /IS�x�j okIg�k h F 'iJC�v Q1kE1n dIg�kU /IS�x�j okIg�kokIg�k h F 'Ubh E�rM n UbE�e �r�p H�u /IS�x�j okIg�k h F 'UbEk r�fEz UbE�k�p J�C1J /IS�x�j okIg�k h F 'IS�c �g k�t r�G h�k

/IS�x�j okIg�k h F 'o hEn7�v k�t�k UsIv /IS�x�j okIg�k h F 'rGC kf�k o1jE1k i �,Ib /IS�x�j

i n 'sh nT UbE�F�k�n W �r�f z o�nIr �,U r�tp �T rGC kF �jU Er�u 'UbhE�v«k:t h�h W �n J ,1t Q �rc �T 'h�j kF ,�n�J bo�j �r�nU x�b �r�p�nU kh M�nU v 1sIP ' �gh E JInU k�tID Q1kE1n UbEk ih�t Wh E1s g�k�C nU 'k�t vT�t okIgv s �g�u okIgviIs<t ',IH r�C kF �VI Ek:t 'oh bIr<j�tv�u oh bIJt rv h�v«k:t /v TEt tK1t Q1kE1n UbEk ih�t 'veUm�u v rm , �g kf�C'iJh h t«k�u oUbh t«k hh�u /oh n<j �r�C uh ,IH r�cU 's1xE1j�C InkIg d�v�b�n�v ',IjC�J T�v c«r�C kK �v�n�v ',IskIT kF;�eIZ�v�u 'oh k�pIb Q�nIX�v�u 'oh rUx<t rh T�N�v�u 'oh n�K t �jh E G�N�v�u 'oh n S �r b .h e�N�v�u oh b�J�h r �rIg�n�vUbhE�,I,�p G�u 'uhK�D iIn<v�F vB r UbE�bIJ�kU 'oH�F v rh J t�kn Ubh E p UK t /oh sIn Ub�jE�b<t W �S�c�k W�k 'oh pUp�F,IK�e UbhE�k�d �r�u 'o hEnJ h �r�J b�F ,IGUr�p Ubh E�sh�u '�j E�rH�f�u J1nE17�F ,Irh t�n UbhE�bh �g�u ' �gh E e r h�c<j �r1n�F j�cE1J,�j�t k �g 'WE1n�J ,1t Q �rc�kU 'Ubh E�,Ic<t h�v«kt�u UbhE�v«k:t h�h 'W�k ,IsIv�k oh eh P�x�n Ub�jE�b<t ih�t ',IkH�tFo h E�r�m N n /UbEN g�u Ubh E�,Ic<t o g ,h E G g1J ,IcIY�v 'oh n g�P ,Icc �r h�C r�u oh pk<t h�p�k�t ;1kE1t ;1kEt�nr1cE1S nU 'UbET�k�M v c 1rE1j�n 'UbET�k�F�k F gcG�cU 'UbET�b�z c g r�C /UbE,h s�P oh sc <g ,h�C nU 'UbhE�v«k:t h�h 'UbET�k�t�D

72

'UbE�J�Y T k�t�u 'Wh E1sx<j UbU Ecz <g t«k�u 'WhE1n<j �r UbU Erz <g vBE�v s �g /UbE,h K S oh bn:t1b�u oh g r o hk_j�nU 'UbET�y�K nT�nE�G r1J<t iIJk�u 'UbhE�P�t�C T�jE�pB1J vnJ�bU �jU Er�u 'UbEC T�dE�K P1J oh rc�t i�F k �g /j�mE1bk 'UbhE�v«k:t h�hkf h F /UbE�F�k�n W�n J ,1t UfhE k �n�h�u UJh E S�e�h�u Umh E r <g�h�u Un�nIrh u Ur<tph u Uj�C�Jh u Uf �rch u UsIh o�v i�v 'Ubh E p�C,Icc�k kf�u 'v1u<j�T�J , WhE1bp�k vnIe kf�u 'g �r�f , W�k Q 1rE1C kf�u 'g�c7 , W�k iIJk kf�u 'v 1sIh W�k v1Ph b g kh M�n 'WI Enf h n 'h�h 'vb �rE�nt«T h �,In�m �g kF 'cU,F1J rc S�F 'WE1n�J k Ur�N�z�h ,Ihk�fU c 1rE1e kf�u 'WU Et rh hrIC D�v kIsD�v k�tv 'Qk Q r <g�h h nU 'QK v1u�J h h nU 'QK v1n �s h h n /Ik�z«D n iIh�c1t�u h b g�u 'UBE1N n ezj�n'rUntF 'WE1J �se o�J ,1t Q �rc�bU 'W �r1tp�bU W<j�C�J�bU W�k1K�v�b /. 1rEtu o hE�nJ v�b«e 'iIh�k 1g k�t 't rIB�v�u

/Ia �se o�J ,1t h�c r�e kf�u 'h�h ,1t h J�p�b h f �rC 's u s�kt�X F k �g c�JIH�v Q1kE1N�v 'WhE1,It �rIb�C t rIB�v�u 'j�mE1bk rIC D�v 'WE1n�J sIc�f C kIsD�v 'WE1Z �g ,In�m <g�,�C k�tv

/t¬ b�u o r

'kK�v �, T oh rJ�h h p�C /vK v �, vutb oh rJ�h�k 'hh�C oh eh S�m Ub�B �r 'cU,f�u /In�J aIse�u oIrn 's �g i�fIJ /J S�e �, T oh JIs�e c 1rE1e�cU 'onIr �, T oh sh x<j iIJ�k cU 'Q �rC �, T oh eh S�m h �r�c s�cU

kF ,�cIj i�F1J 'rIsu rIS kf�C 'UbE�F�k�n W�n J r�tP �, h vB r�C 'k�t r�G h ,h�C W�N �g ,Ic�c r ,Ik<v�e�n�cU'Q �rc�k 'r �S�v�k 'o�nIr�k 'r�tp�k '�jE�C�J�k 'k�K�v�k ',IsIv�k 'Ubh E�,Ic<t h�v«kt�u UbhE�v«k:t h�h WhE1bp�k 'oh rUm�h�v

/WE1jh J�n W �S�c �g h�J h i1C s u S ,Ij�C�J ,�u ,Irh J h �r�c S kF k �g 'x�K�e�kU v�K �g�k

h�v«kt�u UbhE�v«k:t h�h 'v1tb W�k h F /. 1rEtcU o hE�n7�C JIsE�v�u kIsD�v Q1kE1N�v k�tv 'UbE�F�k�n s �gk W�n J j�C�T�J hv7�s�e ', 1rE1t�p ,�u vK v �T 'v rUc�dU vK �s�D 'j�mE1b 'vkJ�n1nU z«g 'v r�n z�u k�K�v 'vjc�JU rh J 'Ubh E�,Ic<t',It sIv�v k�t ',IjC�J T�C kIsD Q1kE1n k�t 'h�h v T�t QUrC /okIg s �g�u v T �g�n ,It sIv�u ,«uf r�C /,Uf�k�nU

/oh nkIgv h�j 'k�t 'Q1kE1n 'v r�n z h �rh J�C r�jIC�v ',Itk�p B�v iIs<t

You drink the fourth cup, remember to lean. Have in mind that you are fulfillingthe vumn of the ,uxuf s.

:i1pD�v h r�P t �rIC okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrC

v S�n1j . 1r1t k �g�u v 1s¬�v ,�cUb �T k �g�u i1p1D�v h r�P k �g�u i1p1D�v k �g okIgv Q1k1n Ubh�v«k:t vu«v�h v T�t QUrCk �g Ubh�v«k:t vu«v�h tb o1j �r /VcUY n �gIC�G k�u Vh �r P n kIf:t1k Ubh �,Ic<t�k T�k�j�b v�u ,h m r1J vcj �rU vcIyrh g o h�kJUr�h v�b�cU /W1kfh�v k �g�u W1j�C�z n k �g�u W 1sIc�F i�F�J n iIH m k �g�u W 1rh g o h�kJUr�h k �g�u W1N �g k�t r�G hvh1k g W�f 1rc�bU VcUY n g�C�G b�u Vh �r P n k�ft«b�u Vbh�b c�C Ub�j�N�G�u VfI,�k Ub�k <g�v�u Ubh�nh�c v r�v�n C J 1s«E�v

h F /v1Z�v ,IM�N�v d�j oIh�C Ub�j�N�G�u (v1Z�v ,C�J�v oIh�C Ub�mh k<j�v�u v�m �rU :,cac) /v r_vy�cU v7�s�e Ck �g�u . 1rtv k �g vu«v�h v T�t QUrC :i1pD�v h r�P k �g�u . 1rtv k �g W�k v 1sIb�u k«F�k ch y�nU cIy vu«v�h v T�t

:(Vb�p�d h"tc):i1pD�v h r�Ph F 'oh b«s<tv h�b«s<t�k UsIv /IS�x�j okIg�k h F 'oh v«k:tv h�v«kt�k UsIv /IS�x�j okIg�k h F 'cIy h F hh�k UsIvokIg�k h F 'vbUc �, C o hE�n7�v v�G«g�k /IS�x�j okIg�k h F 'IS�c�k ,Ik«s�D ,Itk�p b v�G«g�k /IS�x�j okIg�kJ1nE17�v ,1t /IS�x�j okIg�k h F 'oh k«s�D oh rIt v�G«g�k /IS�x�j okIg�k h F 'o hEN�v k �g . 1rEtv g�eIr�k /IS�x�jv�F�n�k /IS�x�j okIg�k h F 'vk�hEK�C ,Ik�J�n1n�k oh cfIf�u �j E�rH�v ,1t /IS�x�j okIg�k h F 'oIH�C ,1kE1J�n1n�k

73

�gI Er�z cU vez<j sh�C /IS�x�j okIg�k h F 'ofIT n k�t r�G h t�mIH�u /IS�x�j okIg�k h F 'o1vh �rIf�c C o h E�r�m nokIg�k h F 'IfI,�C k�t r�G h rh c :g1v�u /IS�x�j okIg�k h F 'oh rz�d k ;Ux o�h r�z«d�k /IS�x�j okIg�k h F 'vhUy�bv�F�n�k /IS�x�j okIg�k h F 'rC �s N�C IN �g Qh kIn�k /IS�x�j okIg�k h F ';Ux o�h�c Ikh�j�u v«g �r�P r �g b�u /IS�x�jh F 'h r«n:tv Q1kE1n iIjh x�k /IS�x�j okIg�k h F 'oh rh S�t oh fk�n d«r<v�H�u /IS�x�j okIg�k h F 'oh k«s�D oh fk�nvk<j�b /IS�x�j okIg�k h F 'vk<j�b�k om �r�t i �,b�u /IS�x�j okIg�k h F 'iJC�v Q1kE1n dIg�kU /IS�x�j okIg�kokIg�k h F 'Ubh E�rM n UbE�e �r�p H�u /IS�x�j okIg�k h F 'UbEk r�fEz UbE�k�p J�C1J /IS�x�j okIg�k h F 'IS�c �g k�t r�G h�k

/IS�x�j okIg�k h F 'o hEn7�v k�t�k UsIv /IS�x�j okIg�k h F 'rGC kf�k o1jE1k i �,Ib /IS�x�j

Heard from Rabbi Aryeh Zev Ginzberg (2006) W�(,�n$t i(C W !S!c *g h#b$t 'W�(S!c *g h#b$t h#F �h!h v�B�tThere were once ohshxj who asked their Rebba a vkudx for vxbrp. The Rebba responded

that they should say, v vbt, but the Rebba did not specify which v vbt. So there was a

,eukjn amongst the ohshxj, some said, the Rebba meant, we asked for physical success

so he meant tb vjhkmv v vbt. Others said no, if we are successful in ,uhbjur, then will be

successful in ,uhbjur, so the Rebba meant tb ghauv v vbt. They went back and forth, as to

who was right. Finally one of the ohshxj asked the Rebba, which one did you mean? He

said, you were both wrong, I meant, lscg hbt hf v vbt, that is the vkudx for vxbrp.

Why is lscg hbt hf v vbt a vkudx for vxbrp? A master is obligated to take care of his

servant. If we are telling 'v that we are his slaves, then that means he is our master, and

a master is obligated to take care of their slaves.

Rav SchorrWe are telling ‘v that he is a slave the son of a slave. The trnd has a question, that we

are not able to learn out upxf shkh (a slave that you bought in the market) from u,hc shkh (aslave that was born in your house). We are telling ‘v that we are more trustworthy,

because we are the slave the son of a slave, we are u,hc shkh. ________________________________________________________________

v�m !r#b

Qz /I,I«a <g�k v1F�z b i�F /I,It r �S�x�k Ubh fz r1J<t�F /I,E�j�u IyP�J n kf�F /I,f�k v�F j�x1P rUS x k�x<j:vB r�C iIH m�k o hUs�P /vB�f h �g�y b k�v�b cIre�C /vbn h n , �s <g k�v�e o�nIe /vbIg�n i�fIJ

:p"d o#h�k �JUrh #C v �t �C *v v�b �J!k

I,�f!k#v!F j*x(P rUS#x k*x$jWhy don’t we use a word like rnud, why k�x<j, were finished with?

We want to be finished with j�x1P rUS x, I,f�k v�F, we want the real thing.

:vk�h�K�v h m<j�C h v�h�u i�f�cU

74

h v�h�u /vk�h�k Ik e�k:j1b�F IT�j�M b e 1s1m r�D /vk�h�K�v v1z , 1rIn�J�t Jt«r�C /vk�h�K�C ,t�k�p v oh X b cIr zt:vk�h�K�v h m<j�C

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,h K x ,1JIr<j sh d�b ,�xh y /vk�h�K�C onUe�C Ut�mn t«k okh�j /vk�h�K�v h m<j�C T�m�jn xIr �,�P h �rIf�C g �r1z :vk�h�K�v h m<j�C h v�h�u /vk�h�k h�c�fIf�C

z r vk�d b ,IsUn<j Jh t�k /vk�h�k iIJh t�C IcM�nU k�C g �rF /vk�h�K�C uh rd�P T�J�cIv hUU t ;�pIb�k ; �rj�n . �gh:vk�h�K�v h m<j�C h v�h�u /vk�h�k ,Iz<j

h dd<t r�yb vt�b G /vk�h�k h �,U, <g C r �,IP ,Ih r<t rIC n g�JIb /vk�h�K�C IC d �r:v1b J 1s«e h�k�f C r�F�T�J n:vk�h�K�v h m<j�C h v�h�u /vk�h�K�C oh rp�x c�,f�u

t ,t jG�u r�nI7�F j �rm /vk�h�K n v�n r�nIJ�k QIr �s , v rUP /vk�h�k ,�b�J s 1s1b�C uhk g W<j�m b T �r �rIg:vk�h�K�v h m<j�C h v�h�u /vk�h�k o�d�u r1e«c

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:hba khkc k"ujc:j�x1P j�c1z o 1T �r�n<t�u i�f�cU

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;Ib�u ;In ,�n �s�t ,t�yt y /j�x1P .�e�C vpt ,IM�nU o1v�n yIk .�K �j /j�x1P�C J�tC Uy<v«k�u oh nIs�x Un <gIz :j�x1P j�c1z o 1T �r�n<t�u /j�x1P�C W �r�c g�C

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s�eh C sUk�u kUP h�B�n�J n Up �rI«a /j�x1P r1nIg h �rIg�G kh k�m C ih �s n v s�n�J b /j�x1P h �,IT g�C v rD�x , 1r1D�x�n:j�x1P j�c1z o 1T �r�n<t�u /j�x1P sIe�h

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v1K�t h �T�J /j�x1P�C oh 7 n<j . �g�C T�m�jn gJ r ,h�C n Jt«r /j�x1P�C J�K�J�k oIm vX�s<v vx�B F kve:j�x1P j�c1z o 1T �r�n<t�u /j�x1P d�j J �S�e �, v kh�k�F W1bh n�h oUr,�u W �sh zIg T /j�x1P�C ,h mUg�k th c T g�d 1r

:v1th Ik h F /v1tb Ik h F

:Ik Ur�nt«h uh sUs�D /vfk<v�F rUjC /vfUk�n C rh S�t:v1th Ik h F /v1tb Ik h F /vfk�n�N�v vu«v�h W�k /W�k ;�t W�k /W�k h F W�k /W�kU W�k

:Ik Ur�nt«h uheh ,u /vfk<v�F rUsv /vfUk�n C kUd S:v1th Ik h F /v1tb Ik h F /vfk�n�N�v vu«v�h W�k /W�k ;�t W�k /W�k h F W�k /W�kU W�k

:Ik Ur�nt«h uh r�x�p�y /vfk<v�F ih xj /vfUk�n C ht�F�z :v1th Ik h F /v1tb Ik h F /vfk�n�N�v vu«v�h W�k /W�k ;�t W�k /W�k h F W�k /W�kU W�k

:Ik Ur�nt«h uh sUN k /vfk<v�F rh C�F /vfUk�n C sh jh

75

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:v1th Ik h F /v1tb Ik h F /vfk�n�N�v vu«v�h W�k /W�k ;�t W�k /W�k h F W�k /W�kU W�k:Ik Ur�nt«h uheh S�m /vfk<v�F v 1sIP /vfUk�n C uhb g

:v1th Ik h F /v1tb Ik h F /vfk�n�N�v vu«v�h W�k /W�k ;�t W�k /W�k h F W�k /W�kU W�k:Ik Ur�nt«h uhB�t�b J /vfk<v�F oUj �r /vfUk�n C JIse

:v1th Ik h F /v1tb Ik h F /vfk�n�N�v vu«v�h W�k /W�k ;�t W�k /W�k h F W�k /W�kU W�k:Ik Ur�nt«h uhnh n �T /vfk<v�F Q�nIT /vfUk�n C ;h E�T

:v1th Ik h F /v1tb Ik h F /vfk�n�N�v vu«v�h W�k /W�k ;�t W�k /W�k h F W�k /W�kU W�k:cIre�C W �,h�c v�b�C /v�b�C k�t v�b�C k�t /cIre�C Ubh�nh�C v r�v�n C v r�v�n C /cIre�C I,h�c v1b�c h tUv rh S�t

k�t v�b�C k�t /cIre�C Ubh�nh�C v r�v�n C v r�v�n C /cIre�C I,h�c v1b�c h /tUv kUd S /tUv kIsD /tUv rUjC:cIre�C W �,h�c v�b�C /v�b�C

k�t /cIre�C Ubh�nh�C v r�v�n C v r�v�n C /cIre�C I,h�c v1b�c h /tUv sh xj /tUv ht�F�z /tUv eh ,u /tUv rUsv:cIre�C W �,h�c v�b�C /v�b�C k�t v�b�C

/tUv v 1sIP /tUv zUZ g /tUv ch D�x /tUv t rIb /tUv Q1k1n /tUv sUnk /tUv rh C�F /tUv sh jh /tUv rIvy :cIre�C W �,h�c v�b�C /v�b�C k�t v�b�C k�t /cIre�C Ubh�nh�C v r�v�n C v r�v�n C /cIre�C I,h�c v1b�c h /tUv eh S�mk�t /cIre�C Ubh�nh�C v r�v�n C v r�v�n C /cIre�C I,h�c v1b�c h /tUv ;h E�T /tUv h �S�J /tUv oUj �r /tUv JIse

:cIre�C W �,h�c v�b�C /v�b�C k�t v�b�C

:. 1rtcU o h�n7�C1J Ubh�v«k:t sj1t / �g �sIh h b<t sj1t / �g �sIh h n sj1t:. 1rtcU o h�n7�C1J Ubh�v«k:t sj1t /,h r�C�v ,IjUk h�b�J / �g �sIh h b<t o h�b�J / �g �sIh h n o h�b�J

:. 1rtcU o h�n7�C1J Ubh�v«k:t sj1t /,h r�C�v ,IjUk h�b�J /,Ict vJ«k�J / �g �sIh h b<t vJ«k�J / �g �sIh h n vJ«k�JUbh�v«k:t sj1t /,h r�C�v ,IjUk h�b�J /,Ict vJ«k�J /,IvN t g�C �r�t / �g �sIh h b<t g�C �r�t / �g �sIh h n g�C �r�t

:. 1rtcU o h�n7�C1J,IjUk h�b�J /,Ict vJ«k�J /,IvN t g�C �r�t /v rI, h�J�nUj v7 n<j / �g �sIh h b<t v7 n<j / �g �sIh h n v7 n<j

:. 1rtcU o h�n7�C1J Ubh�v«k:t sj1t /,h r�C�vvJ«k�J /,IvN t g�C �r�t /v rI, h�J�nUj v7 n<j /vb�J n h �r �s x v7 J / �g �sIh h b<t v7 J / �g �sIh h n v7 J

:. 1rtcU o h�n7�C1J Ubh�v«k:t sj1t /,h r�C�v ,IjUk h�b�J /,Ict/v rI, h�J�nUj v7 n<j /vb�J n h �r �s x v7 J /tT�C�J h�n�h v g�c J / �g �sIh h b<t v g�c J / �g �sIh h n v g�c J

:. 1rtcU o h�n7�C1J Ubh�v«k:t sj1t /,h r�C�v ,IjUk h�b�J /,Ict vJ«k�J /,IvN t g�C �r�tv7 n<j /vb�J n h �r �s x v7 J /tT�C�J h�n�h v g�c J /vkh n h�n�h vbIn�J / �g �sIh h b<t vbIn�J / �g �sIh h n vbIn�J

:. 1rtcU o h�n7�C1J Ubh�v«k:t sj1t /,h r�C�v ,IjUk h�b�J /,Ict vJ«k�J /,IvN t g�C �r�t /v rI, h�J�nUjv7 J /tT�C�J h�n�h v g�c J /vkh n h�n�h vbIn�J /v sh�k h�j �r�h v g�J T / �g �sIh h b<t v g�J T / �g �sIh h n v g�J T Ubh�v«k:t sj1t /,h r�C�v ,IjUk h�b�J /,Ict vJ«k�J /,IvN t g�C �r�t /v rI, h�J�nUj v7 n<j /vb�J n h �r �s x

:. 1rtcU o h�n7�C1Jh�n�h v g�c J /vkh n h�n�h vbIn�J /v sh�k h�j �r�h v g�J T /tH �r�C s v rG <g / �g �sIh h b<t v rG <g / �g �sIh h n v rG <g

,IjUk h�b�J /,Ict vJ«k�J /,IvN t g�C �r�t /v rI, h�J�nUj v7 n<j /vb�J n h �r �s x v7 J /tT�C�J:. 1rtcU o h�n7�C1J Ubh�v«k:t sj1t /,h r�C�v

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/v sh�k h�j �r�h v g�J T /tH �r�C s v rG <g /tH�c�fIF rG g s�j�t / �g �sIh h b<t rG g s�j�t / �g �sIh h n rG g s�j�t/,IvN t g�C �r�t /v rI, h�J�nUj v7 n<j /vb�J n h �r �s x v7 J /tT�C�J h�n�h v g�c J /vkh n h�n�h vbIn�J

:. 1rtcU o h�n7�C1J Ubh�v«k:t sj1t /,h r�C�v ,IjUk h�b�J /,Ict vJ«k�J/tH �r�C s v rG <g /tH�c�fIF rG g s�j�t /tH�y�c J rG g oh�b�J / �g �sIh h b<t rG g oh�b�J / �g �sIh h n rG g oh�b�J/v rI, h�J�nUj v7 n<j /vb�J n h �r �s x v7 J /tT�C�J h�n�h v g�c J /vkh n h�n�h vbIn�J /v sh�k h�j �r�h v g�J T

:. 1rtcU o h�n7�C1J Ubh�v«k:t sj1t /,h r�C�v ,IjUk h�b�J /,Ict vJ«k�J /,IvN t g�C �r�trG g s�j�t /tH�y�c J rG g oh�b�J /tH �S n rG g vJ«k�J / �g �sIh h b<t rG g vJ«k�J / �g �sIh h n rG g vJ«k�J

h �r �s x v7 J /tT�C�J h�n�h v g�c J /vkh n h�n�h vbIn�J /v sh�k h�j �r�h v g�J T /tH �r�C s v rG <g /tH�c�fIFUbh�v«k:t sj1t /,h r�C�v ,IjUk h�b�J /,Ict vJ«k�J /,IvN t g�C �r�t /v rI, h�J�nUj v7 n<j /vb�J n

:. 1rtcU o h�n7�C1J

t�T*C*J h,n!h v �g!c#J /v�kh #n h,n!h v�bIn!J / *g ,sIh h#b$t v�bIn!J / *g ,sIh h #n v�bIn!Jvkhn ,hrc is on the 8th day, ,ca is only one day?

lknv sus went to bath house and was crying since he did not have any ,umn, and then he

remembered vkhn ,hrc. Was he vkhn ,hrc ohhen at that time? If you are bouncer, if no one

comes, and you did nothing the whole night, do you get paid any less? Of course not,your job is to be rnua. A ,hrc is the stamp that we are connected to ‘v. 8 days

symbolizes that it is not just one moment, same with ,ca. ,ca has to permeate the

whole week and ,hrc has to permeate your whole life. (Rav van)

v�sh,k h,j !r*h v �g!J #T / *g ,sIh h#b$t v �g!J #T / *g ,sIh h #n v �g!J #TWhat does this have to do with Yiddishkeit?

:th �s�D s�j 'th �s�D s�j:th �s�D s�j 'th �s�D s�j /h�zUz h �r �, C tC�t ih C�z �S

:th �s�D s�j 'th �s�D s�j /h�zUz h �r �, C tC�t ih C�z �S 'th �s�D�k vk�ft�u 't r�bUJ t,t�u:th �s�D s�j 'th �s�D s�j /h�zUz h �r �, C tC�t ih C�z �S 'th �s�D�k vk�ft �S 't r�bUJ�k Q�Jb�u 'tC�k�f t,t�u

s�j 'th �s�D s�j /h�zUz h �r �, C tC�t ih C�z �S 'th �s�D�k vk�ft �S 't r�bUJ�k Q�Jb �S 'tC�k�f�k vF v�u 't r�yUj t,t�u:th �s�D

/h�zUz h �r �, C tC�t ih C�z �S 'th �s�D�k vk�ft �S 't r�bUJ�k Q�Jb �S 'tC�k�f�k vF v �S 't r�yUj�k ; �rG�u 't rUb t,t�u:th �s�D s�j 'th �s�D s�j

ih C�z �S 'th �s�D�k vk�ft �S 't r�bUJ�k Q�Jb �S 'tC�k�f�k vF v �S 't r�yUj�k ; �rG �S 't rUb�k vcf�u 'tH�n t,t�u:th �s�D s�j 'th �s�D s�j /h�zUz h �r �, C tC�t

vk�ft �S 't r�bUJ�k Q�Jb �S 'tC�k�f�k vF v �S 't r�yUj�k ; �rG �S 't rUb�k vcf �S 'tH�n�k v,J�u 't rI, t,t�u:th �s�D s�j 'th �s�D s�j /h�zUz h �r �, C tC�t ih C�z �S 'th �s�D�k

Q�Jb �S 'tC�k�f�k vF v �S 't r�yUj�k ; �rG �S 't rUb�k vcf �S 'tH�n�k v,J �S 't rI,�k y�jJ�u 'y�jI7�v t,t�u :th �s�D s�j 'th �s�D s�j /h�zUz h �r �, C tC�t ih C�z �S 'th �s�D�k vk�ft �S 't r�bUJ�k

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't r�yUj�k ; �rG �S 't rUb�k vcf �S 'tH�n�k v,J �S 't rI,�k y�jJ �S 'y�jIJ�k y�jJ�u ',1uN�v Q�t�k�n t,t�u :th �s�D s�j 'th �s�D s�j /h�zUz h �r �, C tC�t ih C�z �S 'th �s�D�k vk�ft �S 't r�bUJ�k Q�Jb �S 'tC�k�f�k vF v �S

'tH�n�k v,J �S 't rI,�k y�jJ �S 'y�jIJ�k y�jJ �S ',1uN�v Q�t�k�n�k y�jJ�u 'tUv QUrC JIsE�v t,t�uh �r �, C tC�t ih C�z �S 'th �s�D�k vk�ft �S 't r�bUJ�k Q�Jb �S 'tC�k�f�k vF v �S 't r�yUj�k ; �rG �S 't rUb�k vcf �S

:th �s�D s�j 'th �s�D s�j /h�zUz

t�h !s*D s*j 't�h !s*D s*jIt is fascinating that that iuak is closely related to vsdv. One vsdv. Meaning: we all seem

to come from different places, and have different stories. But at the end of the day, it’sall one story. (,nt ,pa)

______________________________________________________________________

We end with th �s�D s�j-we acknowledge that we don’t understand everything, life it is a

riddle, we end ohrmn ,thmh ruphx, we might only see ,unv ltkn, we might only see the dog

or cat, we cant ask why only we can ask what, at the end of the rsx, when we feel

tremendously close to ‘v, we end with a riddle, we will never understand you, but still we

sing ohrhav rha, we still singing a song of praise and love at the end of the rsx.

______________________________________________________________________

ohkaurhc vtcv vbakHeard from Chesky Kopel (From Rav Daniel Shreiber y"xa,)

There are two times that we say ohkaurhc vtcv vbak, here and by f"uh. Why only by these

two, and not by any other y"uh? What is the connection between jxp and f"uh that we are

saying ohkaurhc vtcv vbak?

These two ohcuy ouh, the reg of vsucg of the day are not being done. By f"uh, the reg was

the vsucg of the d"vf, and by jxp it is the jxp icre. Now by both ohcuy ouh, we are not able

to do the vsucg reg. Therefore we include, ohkaurhc vtcv vbak, by both of these ohcuy ouh.

gsuh hn sjt

Rabbi Diamond 4/10/02jxp is a inz of dukhs, a jump-start. We went from the depths of vtnuy out of ohrmn. jxptaught us to dream. Someone once came to Reb Gedalyah Schorr and said, k"zj say if

you look at ,hkf,, it is going to remind you of the sea which will remind you of the sky

which will remind you of the heaven which will remind you of the sucfv txf. How is that

lhha? Who is really thinking that? So he answered him back like this. There is a vfkv that

you are not allowed to look at colored garments of a women, because it might lead youto have improper thoughts. Do you understand that? Why, because everyone has avcajn, a thought process. If your thought process is ,uhbjur, and if you are constantly

thinking about ,uhbjur, then you could look at ,hmhm and say ahh!! sucfv txf. Reb

Avraham Schorr said that this is yap by the rsx when we say gsuh hn sjt. Where does

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this come from? Do you know what jxp did to us? We skipped to be able to connect

ourselves with 'v. We are taking a word and seeing what we associate it with. This is

what the vsdv kgc is doing. Now at the end of the rsx, our thought process is so pure,

not only in ,uthmn, but also in vcajn. So when we say 1, what does it bring to mind?

Since we are in the ,uhbjur thought process, we are thinking ,uhbjur and that is the

connection that we are going to make.______________________________________________________________

uvhkt ka xuf

Belzer Rav (Heard from Rabbi Wachsman)Why do we send the kids to open the door for thcbv uvhkt?

uvhkt is ohbc kg ,uct ck chavu, so we send the kids to greet him.

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t"rd (,urut hkky page uga) 4/03

The hnkaurh in ohjxp says that we have four cups of wine sdbf the four ,ubuak of vkutd. We

have a dvbn to pour a fifth cup for the euxp of ofk h,tcvu, we call it uvhkt ka xuf. The

reason is because there is a ,eukjn in the trnd if we need a fifth cup (h"c t"p, x ruy).

Because when uvhkt ultimately comes, he will not only decide if we need a fifth cup or

not, he will clarify all our ,uehpx. Therefore we pour a cup out of epx, but we don't drink

it, and we call it uvhkt ka xuf, because when uvhkt comes, he will reveal all the ,uehpx,

including this one.

lcrut inkz vnka r (:iubckv hzrt page dgr) takes this a step further. How do we know that

uvhkt will answer all our doubts? ueh, ( , hcah .r,e ,uhauu,uhgct ). We go ahead and pour a

cup for uvhkt, Showing that we anticipate him coming, and when he comes he will

answer all our doubts.

The Kotzker Rebbe asked the Chassid to open the door for thcbv uvhkt. The student

went to the door with anticipation but returned with a disappointed look on his face thathe did not merit the uvhkt hukhd. Fool said the Kotzker, uvhkt doesn't come through the door

he comes through the brain.

jxp khcac vru, hrcs

,cav ,rjnn ofk o,rpxuHeard From Zaidy

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,ca is referring to jxp, why?

On aushe of ,ca we don't say ktrah asen, by j"r and y"uh, we say ktrah asen, ,ca is

always there. Through out time no civilization was able to change the seventh day frombeing the seventh day of week, they wanted to make the calendar, one day blank, so allmonths would be equal, they were not able to do it, because ,ca is vnhheu asen, but y"uh,we say o,t utre,, s"c has a ,uhrjt to say which months is 29 and 30, it depends on

ihrsvbx. ,cA comes from 'v, y"uh comes from us.

When we left ohrmn, the angels said vrz vsucg hscug ukkvu vrz vsucg hscug ukkv, we have not

built up enough ,uhfz to be redeemed , so 'v gave it to us. That is why jxp is called ,ca.

______________________________________________________________________

The rvuz says that on jxp our ruchs came out of ,ukd, that is where the term jxp came

from, jx vp, the mouth that spoke. Speech is a expression of the ;ud and vnab, when we

use physical to express the vnab. vgrp tried to come in between our head and heart,

that is the neck. That is why vgrp is the same letters as ;rgv, the neck, that is where he

tried to attack us (k"zhrt). Rabbi Feiner pointed out that is why we read ohrhav rha on

jxp, specifically something comes from the mouth. The jxp icre is unique in that even

though it is a ohnka, the euau vzj is not given to the ivf, rather it is eaten by the people

who are counted for the icre. That is the question of the ofj (x",j), if this icre is so holy,

then why are you eating every aspect of the jxp icre? The answer to that question is,

we have elevated everything, and now we eat everything, even eating of icre is an

expression of the spiritual. That is why we eat the gcuav kg icre, because if we were

eating it while we are hungry, then it is because we are hungry, but if we are eating itwhile we are full, then the reason why we are eating it is because it is a holy act. Wetreat the icre and its ,ufkv as if it were not a eating of vut,. (Avraham Davidovits y"xa,)

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eusm cr says that the tyj of ost was a tyj of vut,, so on jxp khk, we eat vmn, food that is

not of vut,. That is why we eat it gcuav kg, so that it won’t be for a vut,. The rsx khk is a

iueh, for the iuatrv ost ka tyj. What was the tyj of ost? The rxun hkgc say that he was

right near isg id, he had the ability to get to close to ’v, the only thing that he was lacking

was a mate, he tried everything, and nothing seemed to be a right fit for him. So’v said, I

have the perfect match for you, a woman. then he messes up with the ,gsv .g, and ’vsays, what is going on? You know what ost says? It is not my fault, it is the woman who

you gave me, it is her fault. ost was cuy hpuf.

What is the rsx all about? cuyv ,rfv,’v did this for me, and that for me, had ‘v not done

this, that would have been enough. We are thanking and thanking ’v. That is why kfjcuan vz hrv rpxk vcrnv. It is all about cuyv ,rfv, the iueh, for the tyj which was cuy hpuf.

(Avraham Davidovits y"xa,)

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‘v entreated the Jewish people to ask the ohrmnians for their valuables (Exodus 11:2).

The implication is that the Jews needed coaxing. Why? Furthermore, if the Jews didn'twant these riches why was ‘v still bound by his promise to Abraham, that they would

leave the land of their oppression with vast possessions (Genesis 15:14)?

G-d had to make a request because the Jews may not have wanted any reminder oftheir difficult past. In fact, if the Jews would have refused, ‘v would have been released,

as it were, from his promise. Nevertheless, ‘v wanted them to accept these riches to

teach them that they should not deny their past. Rather, the proper response to difficultpast events - no matter how horrendous - is to accept them and then turn them intopositive experiences. This answers another difficult question. Why is jxp called dj,umnv? vmn represent our enslavement, not freedom. The reason is that we don't

celebrate our freedom by forgetting our past. We do so by specifically remembering ourpast enslavement in order to grow from it. We remember what slavery taught us & use itfor the positive. In truth, the years of enslavement constituted the critical experiencewhich facilitated our acceptance of the vru, at hbhx. We learned obedience, serving

another, not thinking only about ourselves - the indispensable components necessary tobecome servants of ‘v. That is why ‘v wanted us to have these riches. They would serve

as a constant reminder of that past experience, so necessary for our future growth.Thus, it is entirely appropriate that the vru, uses the name ,umnv dj to depict jxp. (Rav

Yochanan Zweig)_____________________________________________________________________

,nt ,pa (Heard from Andy Lauber) 2/9/01

hjhu ,arp is the only varp which is vnu,x, because it symbolizes the beginning of the ,ukdinto ohrmn. How do we get our self in to ,ukd? In to doing things wrong? By not thinking,

by not doing self introspection. But in jkac ,arp (t,uy), by the vrha, there is a open

space in between each line. Because this is the beginning of the vkutd. When we have a

chance to stop and think about what we are doing, then we will do the right things.____________________________________________________________

(t,ch ,una) ofk vzv asjv . iurvt ktu van ktohrmn .rtcrntk 'v rnthuWhy does the euxp have to say ohrmn .rtc, we know where this is taking place?

The k"rvn says that vgrp and vba are equal (365).yap in vba is that it happens over and

over again, no ,uasj,v. That is what ohrmn is like, no change. The word ohrmn comes

from the word rmn, constricted. The whole philosophy in ohrmn was, if you are born this

way, then you are stuck this way, no change.

The Jews view the world differently. We are supposed to live with constant ,uasj,v.

That is why we go by the moon, something which is constantly changing. The vru, tells

us that, even in ohrmn, even in a place which is the opposite of growth, we have the

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ability to grow. This is why ofk vzv asjv should have been the first vumn, to teach us how

to do all the ,umn, that we should do the ,umn with ,uasj,v.

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Rabbi Zweig 4/16/05What is the connection between ,grm and ohrmn ,kutd? van's stick turned into a snake

as a reminder of grv iuak, his hand got ,grm, and van said, now the thing is known, and

h"ar says that what van meant was that now I know why we are in slavery, because

people are speaking grv iuak..

unmg hgdbn .uj ohgdb kf vtur ost if you are able to see anothers flaws, that means that you

are distanced from them, because if you were connected to them, you would be like oneand you can't see your own shortcomings. Distancing your self is the antithesis of anation. When we left ohrmn, we were becoming a nation. This is also yap why the grumnis sent vbjnk .uj.

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ohscg ,hcn ohrmn .rtn lh,tmuv rat leukt v hfubt (c,f ,na)

ohhj h,pa page gaFrom here we learn the obligation placed upon man to paint a picture and to relive allthe kind acts that 'v did in the past, and accept ohna ,ufkn kug, so that we can relate to

them. That now we will be able to serve 'v with ,unhka.

At the time of vru, i,n only 50 days passed since we left ohrmn, when 'v redeemed us

from slavery. Why do we need to mention how we accepted ohna ,ufkn kug with desire

when we were under the dominion of ohrmn and how happy we were that the kug was

removed from the ohgar and given to 'v? Isn't it yuap that we were going to be happy?

That is the nature of man. He forgets quickly what he accepted upon himself at a time of,urrug,v to be ezj,n in ohna ,ufkn kug ,kce and ,umn ouhe. I.e. at a tragic time when you

take upon yourself certain changes, afterwards when things revert to normal, youquickly forget the feelings that you had that caused you to make the changes. Thereforeit is very difficult to keep your resolutions. The only solution is to paint a picture of thattime, to remember and relive the moment of uplifting. This is the reason 'v mentions

ohscg ,hcn, in order to bring the feelings back to when we were ohna ,ufkn kug kcen with

vjna and iumr. Through that we are able to be kcen the ,umn properly.

This is also the reason of the vumn of the rsx. To renew within us the time of ohrmn ,thmh.The result will be a desire to be ohna ,ufkn kug kcen.

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(dh,u ,una) ohrmn .rtn ktrah hbc ,t thmuvk...

Rabbi Zweig 1998

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Q The hnkaurh (v vfkv d erp v"r) (look in the vnhn, vru,) says this is talking about the vumnof ohscg ,tmuv (that is yap in the euxp in dh sk uvhnrh “at the end of seven years you shall

send out the servant). But the whole concept of owning a slave does not apply until weget to ktrah .rt, why are we now being told of a vumn which will not apply until later?

A You have a person who lived a hard life and then he took a turn for the better. Whenhe sees a person who is going through the same thing that he went through he couldhelp him because he can relate to him. He uses a negative experience and translates itinto a positive experience. We are being told about this vumn now, because when it

comes time to release our slaves we can help them because we can relate to them.

Reb Chaim Shmueleveitz (in his biography page 78) 4/01

There are experiences in life that a person remembers very well. These are momentswhose significance he experiences with maximum awareness. These are the times tomake resolutions. Only if a person is aware of the significance of an undertaking will heremember it and fulfill it. The day the Jews left ohrmn was the day on which the Jewish

people became aware of the concept of freedom from servitude. There was no betterday than this to learn about freeing slaves.________________________________________________________________

(y-u,v ,una)... ogk icT ,,k iupxt, tkRabbi Zweig (by Elchanan Ciment) Q vgrp wanted to keep us busy, but he also wanted as much productivity as he could

get from the slaves. Why did he have them gather straw and produce the same numberof bricks? Why not just continue the same system of providing straw, and just demandmore bricks? This would keep them busy and he would get more production as well.

A vgrp understood that although the people were physically occupied, they managed to

keep their minds free, and this led them to search for a better way of life. If they wouldbe pushed to produce more, they would still maintain that inner freedom. Instead, vgrpdevised a plan which preoccupied their minds. Now their minds would be directedtowards this task of figuring out where and how to find the straw.

In ohrah ,khxn, we find a comparison between vgrp and our grv rmh: “it (grv rmh) realizes

that if they were to devote even a slight degree of attention to their ways, there is noquestion that they would repent. This is why vgrp said, “intensify the mens labor”. He

strove to remove all thought from them.”

Most of us don’t have the freedom to spend all of our time, as we would like to. We haveresponsibilities to school, work, and family. The test of freedom is not how much timewe have to ourselves, but how well we use the time we have. We are only free if wehave the ability to think for ourselves. Of course much of our physical work demandsconcentration, but we still need to find time to free our thoughts from these tasks. Wemust step back to look objectively at our lives and see if we are satisfying our long term

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goals, or instead, becoming distracted and forgetting who we are. If we can manage tocreate this inner freedom, then we can feel truly free, regardless of how busy we mayneed to be.

I wanted to add to this the following.

A practical application of this concept may be derived from a story involving acontemporary Rabbi whose son was born prematurely and severely underweight. Thedoctors and nurses in the hospital went beyond the call of duty, putting in tremendousefforts over the course of two months until the baby was finally healthy enough to returnhome with his grateful parents.

The Rabbi searched far and wide for an appropriate gift for the medical staff to expresshis appreciation, but he couldn’t find anything suitable. In frustration, he turned to hismentor, Rav Elya Svei, who explained that the doctors didn’t need any more fountainpens or paperweights. He suggested that each year on the baby’s birthday, the Rabbishould bring his son to the hospital to show the doctors and nurses the fruit of theirefforts.

So many times medical professionals put in tremendous energy fighting what they knowto be an uphill battle, only to become dejected when they lose more often than not. RavSvei suggested that the best gift would be to strengthen them by reminding them thattheir efforts make a difference and are eternally remembered and appreciated.

While most of us hopefully haven’t had extensive interactions with the hospital staff, wehave all benefited greatly from the Herculean amounts of time and energy invested inour education and upbringing by our parents and teachers. It behooves us to give themthe sense of satisfaction and accomplishment they deserve by regularly letting themknow what a difference they made in our lives and how appreciated they are.________________________________________________________________

(c+t,h) 'v tells van go to vgrp to tell your children and grandchildren that I played with

them 'v hbt hf oTgshu.

Rabbi Zweig 1998 (tc ,arp) Q Why doesn’t 'v tell us “I am 'v who did all these things to your children”?

A What is xujh? Most people think it is, who was your father, grandfather etc. But what is

the only thing you have left when you die? Your kids. You live through your kid’sactions. When Rabbi Zweig is trying to be cren people, he would tell them not to force

their parents to keep kosher. Because once you have kids, your parents will want theirgrand kids to come to their house. But they will only go if they keep kosher. So thegrandparents will keep kosher because they only keep living through them and theywant to have a connection to them. By us (Jews) doing all these things (telling our kidswhat 'v did) then we’ll know that 'v is 'v. Because he’ll be connected and recognized

through us.

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________________________________________________________________

(uy,zy ,una) tuv in uhjt kt aht urnthu...,gs hrnt page 183 2/01 (jkac ,arp )“and each man said to his brother, what is this?”In the t,kfn it says that vru, was only given to those who ate the in. But the vru, was

given to everybody as the o"cnr says in vru, shnk, ,ufkv (j,t): whether healthy or sick,

young or old, you are obligated to set a time to learn vru,. Why specifically those who

ate in?

It says in the euxp (uy,zy ,una) “each man said to his friend, “what is this” because they

did not know what it was” if so why is it called in and not vn?

If you look at h"ar on the euxp, (and in :yk vfux) in is from the iuak of vbfv, like it says in

vbuh (u,s) “'v made spiritual bread, in, for everybody equally, the only difference was the

way it tasted. Everybody’s in tasted differently. They each had a taste on their own

level. The bigger the ofj shnk,, the better the food tasted. The ones who were on a

lower level, their in did not taste as good. The simple people's food tasted simple. It all

depended on the preparation of the one who was eating it.

This is what the euxp means when it says, “each man said to his friend, what is it?” Each

person told his friend how his food tasted, because they thought that they experiencedthe same taste. But then they found out that each one had a different taste, and that iswhat confused them. They said tuv in meaning that the taste came as a result of the

preparation involved.

The same thing with vru,. There are those who feel a taste and sweetness in learning

and there are those who don’t taste the sweetness of vru,. It all depends on the

preparation. The more you prepare yourself spiritually, that is how great the vru, will feel

towards you. This is what the euxp means when it says, “the vru, was only given to those

who ate in”. That is because they knew that it was all dependent on the preparation, like

by the in, where each person had a different taste..

________________________________________________________________

Reb Yitzchak Vorkey 2/16/01 (jkac ,arp)

How was it possible to do sxj in the rcsn? They had everything, clothing, food etc.

The in tasted as good as the person who ate it would want it to taste. A poor person can

only imagine that food can taste up to a certain level that he has been exposed to. So arich person can go up to him and tell him “think about steak”, but the poor person willsay "I don’t know what that is". The rich man will say back, don’t worry trust me, justthink about steak. With this preparation the poor person will benefit a lot more. Someone once came to me (Rabbi Jaeger) and I said to him, how can you live in such aplace, there is no Yidishkeit! And he said what are you talking about, there are two pizzashops and a steak house". To this guy, two pizza shops and a steak is what Yidishkeit is

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about. You take someone like that and show him other things in Judaism, show himwhat real Yidishkeit is about, this is a sxj, opening his ability to think. A big sxj to

someone is to show them the depth of where they can go and what they canaccomplish. ________________________________________________________________

ohhj h,pa page tna 4/01

The ruy (zh, 'x jf ohhj rut) says in the name of his brother… the ohsgun are sdbf the ,uct,

jxp is ovrct as it says (u,jh ,hatrc) vhv jxpu ,udug hagu hauk. What is the connection

between ovrct and his vshn, sxj, and jxp? {On a simple level you can say that we did

not deserve to be redeemed and and'v did us a sxj and redeemed us}

ovrct was the head start of ktrah hbc, as it says ( tb vhgah'c-t) (I don't really know what

the proof is, I am going to have to take his word for it), similarly ohrmn ,thmh was the

beginning of the building of the Jewish nation, as it says (z,u ,una) ogk of,t h,jeku. The

vshn which ovrct went about serving 'v was with sxj.

The ,ushn and ,ukgn of ovrct were that he went 'v hfrsc with the vshn of sxj as it says

ovrctk sxj i,,. The v"ka writes that sxjv sung tuv jxpv dj.

The vshn of sxj and vcvt are connected to one another and feed off each other, both in

urhcjk ost ihc and ouenk ost ihc. When we recognize the sxj of 'v and all that he does for

us, and admit to all the sxj that he does, our hearts become strengthened with love

towards him ('v) and as a result we want to somehow “pay him back”. The ultimate

payback is by doing sxj to his creations. Similarly if you love somebody, it leads to

doing sxj for that person and in the flip side, doing sxj and giving causes love from the

giver to the receiver.

ovrct through contemplation alone came to believe in 'v and all the sxj that he does to

us. Through this he was able to reach a high level of serving 'v with love. The o"cnrsays ( d"v h"p vcua, ,ufkv), 'v called ovrct, ucvut, because he served him with love. The

vumn of loving 'v is to have 'v's creations love him. The hrpx in ibj,tu ,arp says, “you

should love 'v your GD, like ovrct". Because through cuyv ,rfv and loving 'v, which was

burning up inside him, you will increase sxj to everybody. Through this he would bring

people close to 'v and would teach them to recognize the good, and love 'v. k"zj say

(tnujb,) after ovrct fed his guests, they would bless (thank) him, then he would say to

them, "you are thanking me"? Thank the one who gives food and drink to everyone".When they would hear that, they would ask, "what is the proper way to bless (thank) him('v) and then he would tell them.

On jxp, 'v did for us an unbelievable sxj, he took us out of the depths of hard work and

slavery, from ohrmn, and made us free men. This was from a place where no scg ever

left (y jh ,una h"ar). We are inspired to a limitless level of love to the one who redeemed

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us. So now we have to pay back 'v with love and sxj. Up until now the days of jxp are

set aside to reignite the love between 'v and his sons-us- therefore we have a dvbn to

say ohrhav rha on sgunv kuj ,ca (j"t g"ua end of m, 'x) because ohrhav rha is all an

analogy of love between 'v and the Jews. Because of this the ohausev ohrpx say that jxpis a time of vcvtn vcua,.

______________________________________________________________________

rhah zt (t,uy jkac)

Rabbi Jaeger 1/22/05h"ar- vru,v in o,hnv ,hj,k znr itfn. Why is rhah zt a o,hnv ,hj,k znr?

When The Belzer Rebbe came from Europe to Israel, his first ,ca was jkac ,arp, at

the Tisch, he asked this question.

h"ar (on the euxp of ohaunj, jh,dh jkac) says that 4/5 of the Yidden died, only 1/5 went out.

How are they going to be able to go on? When people learn the varp of ohrmn ,thmh,they don't realize that ohrmn ,thmh was also a Holocaust, people lost most of their

families. How can they possibly sing vrha at a time like this? They were able to sing

vrha, because they realized that this is all part of a big picture, they realized that there

has to be a oh,nv ,hhj,. There is no other way to be able to sing at a time like this.

______________________________________________________________________

Rabbi Diamond 2/7/00 (jkac ,arp)

van took ;xuh's bones, the trnd in vyux says “how much van loves ,umn, he was exug in

the vumn of ;xuh instead of collecting the booty, as it says ,umn jeh ck ofj ”Reb Schwab

says that the ck ofj here is that he was doing a vumn that no one else was doing. Reb

Nechemchik asks a question, why does it say mn,u , he only did one vumn? The other

question is that there is a concept of vumnv in ryp vumnc exug and ovhba ohhek rapt there

was no measurement as to how much booty we had to take, so why didn’t van take a

little booty and then get ;xuh, and by this he would be ohhen both?

What is a ck ofj? The i"cnr in l,ukgvc, h"ar says that why is the varp of the ohthab next

to the varp of vrubn, because irvt was upset that he was not involved, but irvt was

going to bring many ,ubcre? He is only missing one? irvt felt this was a once in a

lifetime vumn now and he missed it. Why didn’t van say this is a once in a lifetime vumn,

why didn’t he do it?

By ;ux oh ,ghre, the euxp says that xbhu vtr ohv what did the oh see? The bones of ;xuh.Why is that what caused it to split? When 'v said split, the water said why should I, it is

against nature? Then the sea saw the bones of ;xuh. ;xuh went to ohrmn, he was seduced,

he ran outside, he did not let the grv rmh get to him. He went against nature. When the ohsaw ;xuh I.E. ability to go against nature, and these are his relatives, these people

deserve gcyv in vkgnk also. What would have happened if van did not get ;xuh’s bones?

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The oh would not have split. The Jews die. The booty is worthless. van didn’t need the

booty. Because he was the cause that everyone got booty, everybody taking was van's

taking. With one action van accomplished three things. 1) He fulfilled the promise to ;xuh.2) He saved many peoples lives (by causing the water to split). 3) allowed the people tokeep the booty.

ck ofj is that thinking from the heart can accomplish a lot from one action. What you

want to accomplish from one vumn, you end up with many ,umn.

How do you reach the level of a ck ofj? The trnd says that 'v only gives vnfj to those

who have it, if they have it why do they get more? And if we don’t have it, then why don’twe get it?

Reb Chaim Shmuelevitz says that vnka asked for ,gs ck. 'v says I will give you vnfj, 'vgives vnfj to those who yearn for it. To those who want it. By gauvh the trnd in tnuh says

that he got the in for ktrah kkf. We got the in as a merit of the ohcr. gauvh went by

himself to stand at the edge of the Mt. to ask for it. It came as a merit of a shjh.

The i"cnr in jka ,arp says that the order of the ohkdrn was from greatest to smallest,

gauvh was listed number five. How did he accomplish so much if he was listed to low?

He had a desire to learn, 'v gives help to those who want it, even if they are by

themselves.

You will have a lot of ,ushn if you have a ck ofj. We have a responsibility to learn. But if

we want to be a ofj shnk, for our self, then we will be a ofj shnk, for ourself. But if we

look, we will see that we have responsibility for others as well. Then your learning willnot only be a vumn, but also ,umn.

______________________________________________________________________

(cf,sh) kT�t r�G hHhE�b�c Ut« ]cH�uRv·�J�C*H*C o'�H*v QI ",!C Lo1vk o h6�N�v�u v º�nIjoEkt«n�¬ nU oJbh nh E n (yf,sh) U Sf�kEv kT�t r�G h h]�b�cUo·�H*v QI 5,!C v'�J�C*H*c Lo1vk o h6�N�v�u v º�n«j:oEkt«n�¬ nU oJbh nh E n t"rd and reh hkf 1997

Q One time the word vnuj is spelled with a u and one time it is not. Why?

A There are two types of Jews. One with complete vbunt (csbhnt ic iuajb). One without

complete vbunt. When iuajb went in, it was still ohC, then it split with walls. But by the

other group did not want to go in until the walls were up and it was dry. So they went inthe dry oh.________________________________________________________________

Heard from Rabbi Gruber at the vfkn vukn kkuf 1/26/02

(t,uy) The o"hrv haushj asks a question, why didn’t we respond with a vrha at ohrmn ,thmh,why did they have to wait until ;ux oh ,gre to sing vrha? 'v told ovrct that the Jews had

to be enslaved for 400 years. In the beginning of the varp it seemingly says that vgrp

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sent the Jews away, and then a few oheuxp later it says that he is upset. What

happened? What changed? The trnd in ihause says that if an scg ran away he gets

caught he has to complete his term (until the end of six years), but if the iust dies, he is

free. When vgrp got the message that the Jews left, he was only ohfxn for them to leave

at the end of their term. But they were jrc=210, they did not finish their term. This is not

the time for their ,urhj, then he got upset. So when the Jews saw ohv ,pa kg ,n, that ,niust, each person saw their master died, and now they did not need to complete their

term, then they sang. The ,nt ,pa says that the Jews did not sing vrha on ;ux oh ,grerather they sang vrha on (tk,sh) 'vc ubhnthu, when they reach that high level, they could

sing.______________________________________________________________________

Rabbi Zweig 4/12/04 If you don't say these three (rurn vmn jxp) things you are not htmuh. The i"r says that the

vban does not mean that you do not fulfill your obligation, rather that you did not fulfill it

in its best possible way. The o"cnr quotes exactly like the vban and adds these are

called the vsdv.

The vsdv is arranged from the oheuxp of hct scug hnrt. The vsdv takes these five oheuxp and

elaborates in other places. Why not have a synopsis from ,una? The vban in ohjxp says

that we are obligated to expand on the oheuxp of hct scug hnrt.

The o"cnr calls ohrufhc, ohrufhc hushu (hnkaurh) why is it called hushu? What is the confession?

The ubrupx asks why is it called ragn hushu (the next varp)?

What are we doing on jxp? Praising. He did this and He did that. 'v is omnipresent. We

are saying it over for our sake. He has done these things for us. We are not talkingabout His powers, rather what He has done for us. So what? 'v loves us, we know that

already, aren't we his children? We are obligated back to him. hushu means I owe you. For

everything that He has done for us, we owe Him. When we eat rurn vmn jxp, we are

eating this because we owe him. It is a message that were committed to 'v. Most of us

think "what have you done for me lately". That vsdv is not a history lesson. ohrufhc is

every year, I come with my fruits, here are my fruits. This is the first step in showingobligation. You can fulfill your obligation with bringing and without saying your story, butnot by saying the story without bringing, if you don't bring the ohrufhc, then it is only a

story. An admission is not lip service. We have to undertake to do something forourselves to be committed. That is why, even if we are all wise, we still have a vumn to say the story over. The more

we tell the story over, the more we remind ourselves that there is an obligation. We goover and over what 'v did for us. But it is just a down payment. We need to take on

things to do for 'v.

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jcuan vz hrv rpxk vcrnv kf. The o"cnr brings this vfkv twice. Here and by hshu by f"uh.Because the more you talk about an obligation, the more you feel it.

vhrzg ic rzghkt hcr rnt, do we need to say at night. This question does not belong in the

vsdv. This is a question that applies during the year. Every one agrees that by the rsxnight there is an obligation. All year round has nothing to do with jxp. Where do we put

the vumn of ohrmn ,thmh ruphx? In gna. Why in gna? Why not make it separate? gna is

ohna ,ufkn kug ,kce, to undertake a commitment. I am committed to you. On jxp I am

doing the vumn (eating rurn vmn jxp). There is not a vumn to say over history. Rather

history obligates us every year is a sense of obligation. So we have to commit our selfevery night. Then (at night) we just say it over. Now (rsx) we are taking action.

,hrja ka inz vghdv. Now it is time to take the story and make a level of commitment.

The o"cnr says that these things are called the vsdv. (j,dh ,una) rntk tuvv ouhc lbck ,sdvuvz rucgc, h"ar says this means to fulfill ,umn, for example rurn vmn jxp. The vumn to say

over the story is to do the ,umn, all ,umn but this is only a down payment. This is about

commitment.

Non appreciation is a lack in person, not character. Now you have said the vsdv. vsdvmeans to speak. vsudt means to bond. 'v has done for us, so we are committed to do for

him. The first step is to eat, then we have to continue our commitment.______________________________________________________________________

Rabbi Zweig (CD)vmn is a symbol of freedom, it is also hbg ojk, why do we have the symbol of freedom

also represent slavery? It is called ,umnv dj, means that we are celebrating slavery? It is

hard to understand that when we are celebrating freedom, we are using a sign thatrepresents slavery?

One of the merits that we have that we were able to leave ohrmn was that we did not

change our language. The tnujb, arsn (look in ch s r,xt vcr arsn with the rucnv arsn),

on leukt v hfubt, says that the word hfubt is a ohrmnian word. For 210 years we spoke

Hebrew, now when 'v speaks to us, he is speaking in ohrmnian? If we had to keep our

identity, why did 'v use an ohrmnian word, to basically start ukuf vru,v kf.

The vban (.zye) says, ,ubdc ikhj,n, things that are not complimentary to ktrah kkf, our

low level. The k"rvn explains that this is so that we have a greater sense of

appreciation. It is hard to understand that we have a vban to show us appreciation.

There might be a more profound possibility.

The o"cnr (d vfkv t erp ohcfuf ,sucg ,ufkv) says that ovrct was 40 when he recognized

'v. The s"ctr asks that the trnd seems to say that ovrct was 3?

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ovrct went around to be cren people, the s"ctr asks why didn't rcgu oa go out and do

curhe? He says that maybe they did, but maybe they were not able to destroy the idols.

So what is the s"ctr saying, that ovrct was a better snoop? Why is that the people

before ovrct did not go out and do curhe, why didn't they destroy the idols?

The o"cnr tells us that ovrct started to think about the world, how it was run, etc...he

figured it out on his own. When he came to this recognition, he began dialogue anddebating the people in his town, to show them that they were not on the right path, andthe only one to bow down to is 'v.

Very often people make changes in life. For example a vcua, kgc, lets say someone

becomes a vcua, kgc at forty, they might think that now they are starting life at forty,

before they were wrong and now everything is ok. The problem with that approach isthat I wasted forty years of my life. Before I did not know any better, but thank G-d now Iam doing fine. That is going forward with only half of who you are, everything until thenhas been lost.

There is a healthier approach. If a person spent 40 years not being religious, there hasto be a reason for it. He has to make good use of those years. The fact that he has donecertain things that others have not, means that he has an ability to deal with people nowwho are doing now what he was doing then. Who will people feel more comfortablespeaking to? A person who grew up Frum from birth, and does not understand what it islike to go to a club on Friday night, or a person who has been there and done that, andhe tells you that there is something better out there. Imagine someone is in the hospitaland he is told he will never walk again. Two years later, after a lot of physical therapy,he is able to walk again. Imagine if two years after that, there is another person whowas in a accident and was told that he will never walk again. If I (Rabbi Zweig) walk inand tell the person that if you pray and try, maybe you will walk again, you will be able towalk, he will think that the Rabbi has a message of hope. If a person walks in and tellsthe patient that four years ago he was in the same situation and now he is walking, whowill have a better message? The second person, he lived through it and proved that it(surviving the injury) can be done. Or imagine a person who quit smoking and knowswhat it is like to get up in the middle of the night desperate for a cigarette, can go andtalk to someone, and tell him that you know the pleasure, but it is a lot better not tosmoke, not waking up and coughing, the need to have a cigarette control your life, it ishealthier not to smoke etc... he will deliver a much more effective message.

What the vcua, kgc has to do, and what ovrct did, was that they used their past

(idolatry etc..) and used that to go forward in life. Now they were able to speak topeople, because he had been there, done that, therefore he had an effective message.ovrct understood that if he went through something for 40 years in a totally non

religious lifestyle, anti G-d, he now has the ability to speak to people who are now in theposition that he was once in. And as the o"cnr goes on to say, he gathered tens of

thousands people around him. ovrct had enormous effect on people because he had

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been there. Had he not been through those experiences, he would not have been ableto accomplish.

This answers the s"ctrs second question. What about the earlier generations, they were

religious. o�a grew up religious. From the moment he was born, he saw his father

building a vch,. As h"ar in vfux says that he was building the vch,. Doing work for the

sake of 'v, so that the irreligious people will get a message to change their ways, it was

not helpful, but that is what he did his whole life. But he was dealing from a position of,here we are religious and committed, and hopefully you will follow us. ovrct came from

a different perspective, I have done everything that you have done, I have thought aboutwhat you are doing. people will listen to a person who was in their position.

This now answers the s"ctr's first question. k"zj said he was 3 when he recognized 'v.

The o"cnr says he was 40. The s"ctr says the o"cnr is going against the trnd. The trnddoes not say when ovrct was 3 when he recognized 'v. The trnd says, how old was

ovrct when k"zj told us that he was religious for 172 years. When the vru, is saying

this, how old is ovrct? He is dead. So what the vru, is saying that when ovrct is 175,

retroactively he was righteous from the age of three. Which means once he startedusing all the experiences, no matter what they were, for the sake of 'v, then retroactively

he was serving 'v from the age of three.

That is the healthiest measure for a vcua, kgc. A vcua, kgc brings to the table his past

experiences to help people. If he uses them correctly, then retroactively they are apositive experience, because the negative experience is now being used to do curhe. But

you have to be comfortable with who you are. If you are a reform smoker, then peopleunderstand that you still want to do it, that is ineffective. If you are comfortable whereyou are, then you can deliver a positive message.

The whole ,uscg in ohrmn was to take this experience forward. An scg can't really give

excuses for not working. Being an scg is supposed to teach us how to properly be an

'v scg. I can serve 'v without excuses. ,umnv dj is a symbol of slavery, it is not denying

that I was there, rather how can I use those experiences to serve 'v. ,umn dj is a symbol

of freedom and slavery, because it is saying how can I use my experiences to serve 'v.

hfbt, the first message, remember ohrmn, don't go in denial that you were ever slaves.

We're taking the experience and going forward.

We have to learn how to use our negative experiences and use them for 'v.

________________________________________________________________

Rav Nissan Kaplan u"xa, ixhb cAt the time of ;ux oh ,thre, k"zj say, that the walls produced chocolates and different

good ihfz came out of the walls. The question is, why. Why did we need this miracle?

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They were holding on a level higher than ktezjh, and at that time, they needed

chocolate?

What was the miracle of vfubj? The finding of the oil for the vrubn. But if you look in the

ohxhbv kg, you don't see a word about the vrubn? So why is it that when you walk around

on vfubj, all you see in the windows are vrubns?

The answer is that we don't need to thank 'v for the vrubn. We lasted three years without

it, we can wait another eight days. 'v saved us, ohygn shc ohcr, that we thank 'v for. So

why do we symbolize vfubj by putting a vrubn by the window?

If you would walk in a room and see a woman taking care of a baby, you don't know if itis the mother or baby sitter. If you see her put the kid down and then take care of thenext kid, then you know that she is the baby sitter, but if you see her hug and kiss thekid, then you know that she is the mother.

'v had to save us, he promised us that we would not let us get destroyed. Hitler, the

Russians, they all tried and were not successful. But there are two ways that he cansave us, either because he has to, or because he loves us. How can we tell if he wassaving us because he loved us, or because he had to?

If he did it with a kiss. 'v wanted to show us on vfubj, I am not saving you because I

have to, I am saving you because I love you. So he gave us the vrubn. So when we say

thank you to 'v we are thanking him for saving us. But what shows us that we are loved,

it is the kiss. The vrun is a sign that 'v loves us. lbc utc if rjtu, we are his children.

We left ohrmn, 'v promised us that he would take us out. He had to take us out. But he

wanted to show us that he was not doing it because he had to, rather because hewanted to. How did he do that? By putting candies in the wall. At ;ux oh ,ghre, it says

uhbc rhcgnv. What did we respond? There is one vumn that 'v did not tell us to do it, and we

say it every morning in ,hrja. uvubtu hke vz. vumn rushv. When were we kcen to do this? 'vdid things that he did not have to (Even though he doesn’t really have to do anything forus), we will respond back. When we will do the ,umn, we will show that we are doing it,

not because we have to, but because we want to. ________________________________________________________________

,·«kn�GU cJvz hS�k�fU ;1xT1fHh�k�F V º,h�C , M�rD nU LVT�b1f�7 n v67 t v Ok<tEJ�uo º(fh ,,«5b!C%k *g!u Oo(fh,b!C%k *g o I(T!n*G!u oJ1T�k�M b�u :o h Er�m nH,1tThe vru, says (cf d ,una) that we took the gold silver and clothing from the ohrmn. h"artells us that the reason why we were redeemed was because we did not change ourlanguage, names or clothing. So why are we taking their clothing, what are we going todo with it?

The Belzer Rebbe says, it says in the euxp, that we put the clothing on the children. Their

clothing were very small, so they put them on the kids and on the kids they fit well.

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Rabbi ZweigThey took the clothing because they were going away for three days, they took it for thework, if they were working for the ohud, then they wore the ohrmnian clothing, otherwise

they wore their own clothing.

Elchanan Baruch Galbut told me a different vort from Rabbi Zweig. He said that this wasvshn sdbf vshn. The Egpytains made men do womens work and women do mens work.

They tried to change our identity. The ohrmn identified them self through their clothing.

So even though we had no need for them, we took away their clothing, to take awaytheir identity.

Rabbi Brown told me, that they were taking the clothing for after vru,v ,kce. When one

has the vru,v jf, he can use anything. The only problem with the hrmn clothing was

having it without vru,. So I asked him, if so, we should be able to have their names as

well? So his face lit up and he said, we do, that is why we have IfIx Jh t xIb�dh y�b�t, isn't that

a wonderful name? ______________________________________________________________________

There are two vgrps mentioned in the vru,. One in the times of ovrct who took vra and

was beaten by an angel on vra’s command, and he gave her back to ovrct right away

and the next day even gave ovrct many presents in addition to his own daughter rdv as

a maid servant. The second vgrp mentioned is the one who enslaved the Jews. His end

came through being beaten down plague after plague. He witnessed the mostmiraculous events for more than 10 months and even admitted that ‘v was correct and

just. Yet this second vgrp still refused to free the Jews. What is the difference? Why did

the first vgrp return vra immediately while the second vgrp was constantly refusing to

free the Jews?

The answer is that there was a fundamental difference between the two vgrps. While

the first vgrp had a desire to marry vra when he saw this was impossible he returned

vra willingly. The second vgrp on the other hand had an extreme bias and ulterior

motive that he couldn’t get past. The second vgrp had a vested interest in keeping the

Jews slaves and therefore, although he knew ‘v was correct, he couldn’t bring himself

to free the Jewish slaves.

This is a very important lesson for us to bring into our daily lives. The power of a bias orvested interest can cloud our decisions and understanding and cause us to maketerrible mistakes. We should take the lesson of the many plagues and torturous eventsthat the second vgrp went through and yet still couldn’t bring himself to do the right

thing. {we have a similar idea by ;xuh and his brothers, the trnd says that they could

recognize ;xuh because he had a beard now. We know many people who you have not

seen in a long time and now they have a beard and you can still recognize them? yap is

that the brothers had a vru, ihs and decided that ;xuh was going to be a slave. They could

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not look past that, even if ;xuh sits them in a chronological order, and everything else

which would seem to make it so obvious that he is their brother, but since they had agiven, they could not look past it.} (taken from email)______________________________________________________________________

Rabbi Zweig g"a, iurjt jxp crg(yh dh) ;xuh ,unmg ,t van jehuThe arsn on this euxp says ,umn jeh ck ofjwhy is what van is doing called a vumn, everyone else is also doing a vumn, they are

collecting ohv huzhc?

Why is it called ofjck ?

The euxp (yh dh) says Ph F I ·N g ;J�xIh ,I Sn�m �gH,1t vT1J«n j S�E H�uROk,t �r!G#h hP,b!C%,(t *gh Q#C!J#v *g R,C!J*vs«6e�p h s« OeP r« ºnt�k :oE1f �T t vJ1Z n hT�,«n�m �gH,1t o]1,h k <gE�v�u o º1f �,1t Loh v«k:t. Who did he make swear? h"bc. This was not an

individual vumn, it was something that everyone was exug in.

There are certain ,umn that are on the individual, IE rpua vzuzn. Everybody does that on a

individual basis.

Who has the vumn of v"c ihbc? everybody ,that is not a personal vumn.

;xuh ,unmg is not a personal vumn, it is a vumn on the kkf. van was involved in a vumn of the

kkf. Everyone else was involved in personal ,umn.

The o"cnr (u d ohfkn ,ufkv) says that the king is ktrah kf ck uck, he is someone who thinks

outside of himself. That is who van is.

On a practical level, lets say you are building a school, if you have a kid in that school,then you are involved in the building. But once he is not there, do you even bother toattend the dinner the next year? Lets say your wife does not need the vuen anymore, are

you still involved in its building? That is a community need. The ruchm is a communal

responsibility. (I wanted to add, maybe that it why it is called jeh ck ofjmn,u , since he

was doing a vumn that was placed on the kkf, so it is called ,umn)

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(jh dh) ;U ·xHo�h rJC �s N�v Q 1rS1S o TgvH,1t | oh] v«k:t c O�X�H�uU"k �g ohD#J 6n$j�*uo h Er�m n . 1rS1t�n kJ�t r�G hHhE�b�c

h"ar says that we were armed.

Since the Jews were leaving armed for war, so when they were by the oh, why didn’t ‘vcommand them to fight with the ohrmn, and ‘v would help them, and the Jews can win in

a natural way? Why was it necessary for ‘v to make such a big miracle, to split the sea

and drown vgrp and his army?

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There is a big rxun here, it is not fitting that the Jews wage war against the ohrmn, since

the ohrmn hosted us. That is why the vru, says (j df ohrcs) umrtc ,hhv rd hf hrmn cg,, tk.

And we know, tke vhc hsa, tk thn vhbhn ,h,as trhc, so ‘v commanded us to go into the ohand make a big miracle rather then have us wage war against them.

That is what the euxp is telling us, we left ohrmn armed and dangerous, and none the

less, ‘v did not want us to wage war against them, rather ‘v split the sea for us. (,ru, ,urut hkky van)

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The ohbuatr ask a question, why does ‘v define himself as a the one who took us out of

ohrmn, a more gdly description would have been I am ‘v who created the world?

k"zj describe ohrmn as .rtv ,urg, eusm cr explains that to mean the land of ,ubuhns, the

land of illusions.

ibjkt cr in the beginning of ohrntn .cue, says ovrct was the first to find ‘v. The whole

world was telling ovrct the opposite, and yet he still discovered ‘v. Yet ovrct is known

for his sxj, why isn’t he known for being a vnfj, for being a iutd, he discovered ‘v?

Once you are able to remove your self from ,ubuhns, seeing ‘v is simple. It is because

ovrct was involved in helping others, he did not live in a world of ,ubuhns, seeing ‘v was

simple.

‘v says, I am ‘v who took you out of ohrmn. You want to know how to know that I am ‘v? I

took you out of ohrmn, a land full of ,ubuhns, now you can know that I am ‘v.

That is why only after the Jews saw ohv ,pa kg ,n, only then did they sing vrha. When

all the ,ubuhns were gone, they were able to express it from their heart.

(Rabbi Chereny)_____________________________________________________________________

Rav Shamshon Raphael Hirsch asked why is the punishment for eating .nj on jxp,

,rf, (uy ch ,una) k º�t r�G H n Ltu v�v J1p61B�v v G, �r�f b�u . 2�nj kM�f«tHkF. What message is there in that

specific wording? Additionally, if jxp is a y"uh of ,ufkn, why are we so restricted as to

what we can eat and there is a need for a specific order or rsx? Why can't we celebrate

anyway we wish and with whatever foods we desire?

R' Hirsch stated that the essence of true freedom is the liberation from desires that arebased upon physical needs and wants. One who is driven by his physical passions, canbe said to be a slave to his needs. By accepting the iumr of ohna ,ufkn, there is evidence

of liberating oneself from personal passions and evidencing that liberation by becomingan ‘v scg. True liberation can only come from accepting subservience to ‘vs iumr. Thus

one who transgresses the prohibition of .nj, cuts himself off from the true source of

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,uhjmb of ktrah kkf , everlasting life. Hence the words, k º�t r�G H n Ltu v�v J1p61B�v v G, �r�f b�u. (Taken

from Email)_____________________________________________________________________

There are two vag ,umn that you are ,rf chhj for, jxp icre and vkhn os. The o"cnr says

that you can tell the severity of something based on its punishment. We were at the 49thlevel of vtnuy, which means we were very close to being disconnected from ‘v. ‘v says I

want to take you out, but you don’t have any ,umn, so ‘v gives us two ,umn, vkhn os, and

jxp icre. Why these two? Because now we need to reconnect to ‘v, jxp is a time to

reconnect to ‘v. We all speak to ‘v in different languages, no matter where you are

holding jxp time, jxp is a time to reconnect to ‘v (Heard from Rabbi Groner)

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Why does the vru, call our y"uh, ,umnv dj and we call it jxpv dj?

The trnd in ,ufrc (.u) says that in ‘vs ihkhp, correspond to ours. In our ihkhp, it speaks

about ‘vs uniqueness, as it says sjt v ubheukt v ktrah gna, and in ‘vs ihkhp, it says hn ktrah lngf. Meaning, when you love a person, you remember them by the things that

they did for you. ‘v remembered us that we made ,umn, meaning that we were running to

be ohhen the ,umn. Us who love ‘v, remember that he skipped over our house before jxp.

This is a tremendous lesson for relationships. If ,uguca is when we got married to ‘v, jxpis when we got engaged. (some of this was from Rabbi Darmoni Heard from LeonMayer.)_____________________________________________________________________

Nat Halperin has a friend (Rabbi Flam) who did curhe in Towsond University, he is a one

man curhe organization, he had a hard time figuring out who was Jewish, he did not want

to go ask people if they are Jewish, so he goes over to kids and asks them onequestion, and based on their reaction, he can tell if they are Jewish or not. He asks,them if they are a vmn ball? If they look at like he is crazy, he knows they are hud.Everybody knows what a vmn ball is. The most basic question you have ask your self is,

if you are vmn ball? vmn is so important on jxp, so much so, that .nj the opposite, is

forbidden, there is a big emphasis on vmn.

If you went from rags to riches, how would you celebrate? You would remember bywearing poor clothing, dipping bread in water. But if on the day that you hit it big, it wasraining, when you remember it, would you walk around with a umbrella? Eating vmn,

meaning the way we left ohrmn, seems like a small side point, vmn rushing seems not the

main part.

If we understand why we rushed out of ohrmn, we will understand the emphasis on vmn.

What is the rush, why not wait for the food to rise? Simply you could say that we wantedto get out!!

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The k"rvn asks, why do we celebrate vkutd if we are still in ,ukd? The k"rvn lived in

Prague, can you imagine this question when there were pogroms, at the time of theHolocaust? At the time of the Spanish Inquisition? Now I am in slavery!!

We are celebrating redemption, we are celebrating that we became a rjcbv og, we

became a ause hudu ohbvf ,fknn. Where you are does not make a difference, you are still

rjcbv og you are still a king in slavery.

Imagine you are at a air port and you see people waiting to see relatives who theyhaven’t seen in years. How do they greet each other? They run. Because their heart isso full of emotion and love it is bursting of years and yearning.

That is yap in ohrmn, ‘v says my children are becoming mine, of course we could have

waited, but now we are the rjcbv og, tonight was not just leaving slavery, it was running

to ‘v. Now we understand the big deal of running, you have to know that you are Jew

but also how you became a Jew, when we became Yidden we RAN to ‘v, we ran as fast

as we could, as someone who as missing someone they love, that is what ‘v wants us

to remember. That is what the vmn represents. It is not enough to cerebrate being a ogrjcbv, it was the running. What would have happened if we would have waited for food

to rise? It would be like person in an airport it waiting to see that relative that they havenot seen in many years. It would have shown we did not care. That would have shown Iam Jew but I am not excited. That is what ‘v wants us to remember, that we ran to

become the rjcbv og. There are two types of Jews, a vmn Jew, a Jew who runs, who is

excited, he runs and runs. But there is also a .nj Jew. He knows, but he does not care,

he is cold hearted, He thinks, this man is Irish, This man is Spanish and I am Jewishand ill go to Jewish night at City Field. The reg of Yid is to be like vmn and not .nj.

Every Jew has to ask them self, are you a vmn ball. (Heard from Shmuel Dovid K g"a,)

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If you spell out jxp it equals 613. vp-85 lnx-120 ,j-408

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ohrup always has to be next to jxp, why?

It is brought down in vfkv that at second rsx we are znrn to r,xt, since inv was killed

that night, what is the connection between the two?

There is no mention of ‘v in the vkhdn, and in vsdv only one mention of van.

It is a cycle, jxp is begging, and ohrup is the end.

A good vkj,v is something that can last the whole year, that is why ,uaf ,ukj, kf, the

first day of school is much easier, there is a sense of enthusiasm, the hard part is tokeep up the excitement

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The goal is to get to ohrup, and make it that ‘v is clear,

ohrup is the exact opposite where ‘v is hidden, the goal is to ‘v vkdn even in a time like

ohrup to know that ‘v is running the world.

There are only two ,ukhdn without ‘v name, is ohrhav rha on jxp, to be znrn the fact that

on jxp no need to mention ‘v since it is so obvious that he is running the show.(Jon

Green)___________________________________________________________________

The kz"hrt says that the idea of ohrmn ,ukd was that the ruchs was in ,ukd, meaning that kkfktrah was not able to speak vkhp,u vru, vauseca ohrcs. That is yap that we were scguanohrmnc vgrpk, vgrp are the same letters as gr vp, and after we were redeemed, we had

jxp, which is jx vp, the mouth spoke, the ruchs was freed and was able to learn and

Daven properly. The ,nt ,pa says that is why k"zj were ,uxuf s ie,n corresponding to

the four ,ubuak of vkutd, meaning the iuak which is the ruchs went out from ,ukd and was

redeemed.

But according to this, we should really have to drink 5 cups ???????

The ,nt ,pa explains a vkpb rcs. There are two things, ruchsu kue, kue is the sound that

comes from the depth of the heart, this is ckca ,hnhbpk lhha. ruchs is the part of the letters

after they come from the sound, and this changes depending on the each letter. Eventhough the ruchs was in ,ukd, the kue was not.

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