tsai ulmad

Tsai ulmad

1 It starts from yaakov because he in choron was like the yidden in mitsraim in many ways. Because ovos are a siman to their children. They got ten plagues and his wages were changed ten times. Yaakov had to run away and so did the Jews from Egypt. Laban reached him on the seventh and so did pharaoh reach the yidden on the seventh. They emptied out Egypt and he emptied out Laban.

2 Because of Laban tried to kill my father he went to Egypt? The pshat is he might think he was the cause since by giving Leah first and yaakov liking yossef best and giving him the bechora that caused strife among the brothers and caused them to go to Egypt. On that the hagada says that wasn’t the cause of them going to Egypt but hashem ‘forced’ it. And if not for yosef being there he would have had to go with iron chains, so Laban was the cause of him going down in honor and not the cause of him going down.

3 Go and learn. Meaning if you have a question. That since Laban was ‘worse’ why don’t we commemorate that at all. On that the answer is go and learn elsewhere about it not in the hagada that that was impossible and couldn’t happen. The Jewish people will always be, whereas pharaoh who only wanted to kill the males that could happen since he intended to marry the females to the Egyptians and their children would still be Jewish. So we have to thank hashem that it didn’t happen.

4 Compelled by the word. Meaning the words of yakov that he wants to live in peace. As soon as he said that he was troubled with yosef. So now he only wanted to live like a ger and not as a citizen in peace so that he should not be troubled again.

5 Pharaoh was only on the males whereas Laban wanted to destroy the lot even the females. It is known that there mitsvot which one has to do which only males have to and mitsvot what you must not do which apply even to females. Pharaoh refers to the yetser hora who wanted to stop then ‘doing’ the mitsvot and that is only the males. Laben meaning white the ‘ramai’ intends them to do the aveiros by saying they are white like mitsvot and doing aveiros even females are not allowed to do.

6 Why did pharaoh only decree on the males. It says there were three advisors for pharaoh. Each has something against the yidden. Jethro came from midian from ketura and Abraham gave everything to yitschak. Bilaam from laban and yaakov took the lot. Iyov from dina who got nothing because she was a daughter. Yisro ran away so they were left with Bilaam and Iyov. Iyov’s complaint was only againt the males who gave nothing to their sister so although Bilaam’s was against all of them they only agreed against the males.

7 It says that the hunger was only in canaan and not in Egypt or Aram. So yaakov had a choice of these two and preferred Egypt because ‘arami’ tried to ‘oved’ meaning induce him to idol worship he rather went to Egypt.

8 The posuk says they lived there with few people and became a huge nation. Meaning the ‘ger yiye zaracho’ started then and should have been 400 years of hard labor but because you became a huge people and many more workers it was halved.

9 One can say that yaakov like yitschok should not have gone to Egypt. And the galut need only have started with his children. But because of ‘arami’ what he did in chron (perhaps stayed too long there) he also had to go to Egypt.

10 One must understand as we go along what the posuk it brings from shemos is telling us more than we read from the posuk in devarim. Because maybe it was pharaoh who only intended they should not settle. Therefore it brings the posuk that they said it to pharaoh.

11 ‘arami’ my father destroyed him meaning yaakov destroyed Laban by taking out all the holy sparks and with that he could afterwards go to Egypt without being damaged.

12 The hagada means to say there were two reasons why they went to Egypt. One they were forced because of the ‘dibur’ of hashem to Abraham. And also to become a nation.

vhi sheomdo

V’hi sheomdo

1 The continuation means that although they can enslave, afflict and oppress the yidden they cannot also kill them although that is what they are trying to do since hashem saves us from them.

2 They needed to be in Egypt 400 years to extract the ‘sparks’ with which to go to Israel which is 400 parso. Like the posuk says even the the cattle (meaning the sparks) have to come with us that there should not be left a parso (in Israel). But hashem helped us and we finished collecting the sparks early. And this has stood by us, meaning our collection or birur of sparks which was the great possessions they left with from Egypt and no holy sparks being left ensured their downfall has also helped us through the ages that when we take their ‘sparks’ away causes their downfall and in that way saves us.

3 And this has saved our fathers and us. Meaning the torah. Rashi says that when sons are harmed the parents are upset in their grave. Because of this, the torah, for which we went out of Egypt has saved ourselves and our parents from harm and being upset.

4 It says earlier that the nation that you shall serve I will judge. Refers to all nation even after Egypt. And ‘this’ promise has stood by us and our fathers.

5

baruch shomer

Baruch shomer.

1 Hashem told Abraham that they would be 400 years not in their own land. He also said the fourth generation would return there. This was counted from kehat the son of levi who was the first one to be in the shibud. Kehat, Amram, Moshe and his sons were the fourth who entered Israel. So we than hashem that he didn’t count the 400 years from kehat like he counted the fourth generation and instead counted it from Isaac. ??????

2 It says they will serve and afflict you. And the nation that you serve I will judge. It does not mention the nation which will afflict you. One can say the reason is because since yossef was sold as a slave they had no right anymore to enslave you so for that they were judged, whereas to afflict they still had right.

mitchila

Mitchila

1 The idea is that the idol worshippers settled in their places ‘always’ and did not have to move about. Whereas Abraham had to go the whole land of canaan to preach about hashem. The same Eisov lives happily in Seir but yaakov had to go to Egypt to make the Egyptians realise there is a G-d.

2 In Egypt there was the blood of the pesach which was for emuna against the idols. This was for Abraham. And also the blood of mila which refers to tuma. And the idea of ‘blood’ is that a person has to be moser nefesh for both ‘kfira and tuma’.

3 Pilpul. There are different reasons for galus mitsraim. It could be because of the sin of adam horishon or because Abraham said how will I know.

He wants to prove that it was because of Adam harishon, and since he had seventy nations, seventy people had to go to Egypt and that is when the galus started. Maybe it started from Yitschak and the reason is because of Abraham. And the galus was in canaan where yitschak lived since it was a land that was not his. On that the hagada says it cant be, because it says that I led Abraham meaning he made a kinyan chazaka on it so it was his. Maybe one can say that a kinyan chazaka does not help only after matan torah. On that it says I gave him a present yitschak that means Abraham could not have children on his mazal and only because Jewish people don’t have mazal could he have children so that proves he is considered Jewish even before matan torah. Another proof that it was not because of Abraham is because why did I give Eisov one of his grandchildren har Seir as an inheritance that proves he is considered his child and only yaakov went to Egypt. That proves it was because of Adam horishon and Abraham.

4 There were seventy nations. Each with its sar above. Abraham was unable to have children bteva and had no sar above. He was given the land of Israel which also has no sar above. After he was thrown in ur kasdim he became like a new brioh. That is why it says terach died. Meaning he was not his son anymore. And I took him the whole of the land of canaan to be ‘kone’ the land. I gave him childen meaning through hagar and ketura since they could have children normally. But I ‘gave’ him yitschak since sara could not have children. I ‘gave’ yitschak since he and rivka could not have children. I gave eisov har seir, meaning I had to give him from someone else since he also had no sar above. But yaakov and his sons couldn’t be given the land of canaan yet since they had not yet sinned ‘enough’ so they went in the meantime to Egypt.

5 Adam Harishon lived 930 years and did the three cardinal sins. The avot lived for 502 years and needed another 430 odd years for which they had to be slaves to be ‘mechaper’ on him,.

Abraham was mesaken idol worship but his son Ishmael still worshipped them. Isaac was mesaken murder when he put his neck out but he still had a son eisov. Yaakov was mesaken arayos but he sill married two sisters. So the yidden had to go to Egypt to finish off the tikun. Hard work for avoda zoro. Affliction for arayot because that is what the hagada says later on they afflicted us. And galus for killing which is usually for killing by mistake. Now the blood of the pesach was for idol worship, the blood of the mila for bloodshed and arayot.

6

Yochol mrosh chodesh

Rosh chodesh

1 This is a continuation from before. Why is it only when there is matsa and maror lying in front of you. Since a dumb son does not understand words but does understand action. The gemoro also says a young child cannot have kavono but can have action to prove why he is doing it.

2 Why not from rosh chodesh? The reason is because they stopped work from rosh chodesh but that is not the main thing. The main thing is doing mitsvot not just ‘cheirus haguf’ also cheirus hanefesh. And that was only at night.

3 Why not from rosh chodesh? That we should not hold that the planets and stars decide our fate. But we yidden only believe the mitsvot decide it not the first of the month or the middle. Only at the time we do mitsvot.

4 One might think one can only do tshuva from the beginning of ones years. Or at least in the middle, so it says one can do it even at the end as long as you have matsa and maror yester tov and yetser hora functioning.

5 The idea was to bring the lamb which was their idol into the kedusha. So one might think one should do it at the beginning of the month when the commandmant was to take the lamb so that it should not fall into the hands of the chitzonim at all. Because this month the mazal of Nissan is the lamb. Or you might think on the day when it was schected so it says it isn’t until it was eaten with matsa and maror only then did it fully come into the kedusha and tikun.

6 It mentions just matsa and maror and not pesach. You might think from rosh chodesh when they were told about the pesach or on the day when they shechted the pesach so it says only at night when matsa and maror is before you. It means that we have to say the hagada even when there is no pesach only matsa and maror like today in galus. Therefore it was not said at the beginning of the month or the day when it would only refer to the pesach.

7 You might think you have to wait till you have a new and pure heart like the new moon, or at least wait till you stop doing sins. So it says even when matsa meaning mitsvot and maror youre still doing sins are before you, you can still start.

8 Similar. You might think at least he has to prepare himself from rosh chodosh to stop doing aveiros or at least the same day. So it says even while you have the maror and are still doing avieros you can start.

Tam

Tam ma hu omer

He asks what is this? This question could mean anything. The way to learn is find out from the answer what the question was.

Here are a few suggestions.

1 He asks what is this. This 'zos' is a feminine form. Why this form. The answer because of 'one' strong hand. So the 'job' wasnt finished until moshiah comes where it will be 'connu yodecho' both hands.

2 iyov was also called tam not just Jakob. This refers to him. Why do I get such punishments. The answer because the satan had a strong hand meaning a strong reason they should not go out since they also did idol worship, so hashem gave him iyov to deal with instead.

3 The gemoro says that the yidden will say that hashem has sold us and if a person sells a slave can the old master have a claim. On that we answer 'mbeis avodim' that pharaoh was also a slave on hashem and therefore his master as well.

4 Similar. How can hashem just take us away from a master. On that we answer 'mbeis avodim' pharaoh was a son of cham who was cursed as a slave and has no right to be a master.

5 Why did hashem have to take us out and not an angel. On that we answer 'mbeis avodim' we were servants to the idols to the 49th degree and the angel couldnt come anymore.

6 Why is the yetser hora so strong over us and daily gets more. The answer 'bchozek yad' the stronger he is the more likely 'hotsionu' we will be taken out.

7 Why were we taken out early. The answer 'mbeis avodim'. The yidden did double the work. They were only supposed to work for pharaoh but worked for the Egyptians as well.

8 Why are we still in galus since we are doing all the mitsvot of the night like they did in Egypt. On that the answer 'bchozek yad'. In Egypt it was good enough because hashem took us out with a strong hand meaning although we didnt really deserve it but today we have to do more for the geula shlaimo.

9 Similar to one why the feminine form. On that we answer 'bchozek yad'. We didnt deserve it on through the strong hand of hashem were we taken out. And by lot it said dont look back and his wife did and became a pillar of salt. If its not in your own zchus one mustnt look. Here also they were not allowed out of the house till morning.

10 'zos' refers to the leviim which the posuk says 'zos asher lalveiim'. Why do they have to do pesach they were not slaves. The answer, they were also in Egypt with the 49th degree of tuma and needed a strong hand to take them out and also even though they werent slaves could not leave Egypt.

11 Why do we only commemerate Egypt, just 'this' and not the other golus. The answer because this is the only one were we were released from bondage. Pharaoh is no more whereas we are still servants of ahchashverosh.

12 Why do commemorate this. We were promised in advance that we would be taken out. The answer that sometimes the sin is 'gorem' that promises are not kept. 'bchozek yad' it needed a strong hand from hashem because we were so low at the 49th degree.

13 Why is korbon pesach a year old and not more. Because 'bchozek yad' refers to what hashem did to their idols which were the lambs of a year old.

14 Why are we more concerned and work harder at the mitsvas of pesach than any other mistvot. The answer because of 'bchozek yad' hashem also had to work harder to get us out.

15 What is so special that hashen could kill the mitsrim is it so difficult for him. The answer it needed 'bchozek yad' of mercy since the 'kitrug' was very great.

16 Why is everything double. Like in the ma nishtana two signs of slavery and two of redemption. The answer because we were taken out of 'mitraim' meaning the 'sar' of Egypt and the house of slavery. There were two things to contend with.

17 How could hashem take us out without hearing the 'other side'. The answer 'bchozek yad'. He had no choice. The law is that if your article will be damaged you dont have to go to beis din and 'ovid dina lnafshei'. Here as well it needed a strong hand because one more second they would have reached the 50th degree and it would have been too late.

18 Why do we have a double sign for slavery. The maror and charoset. The answer 'bchozek yad' meaning that it was before the time and needed a special 'strong hand'. And the reason because of 'kushi hashibud'. So we need another sign for that as well.

19 The question of the tam is mentioned in the parsha of kadesh. He asks why are even firstborns of donkeys 'holy'. On that the answer the strong hand which is because of the 'kushi hashibud'. And even Jewish people who did avoda zoro who are compared to asses worked hard so we remember them as well.

20 Why cant we now live off state grants, why must we bother to work. The answer remember what happened in Egypt. They also started of with 'pe rach' but in the end it turned out to 'chozek yad' of pharaoh. That means pharaoh's hand was so strong against us that it was impossible to get away and it needed hashem to take us out. One shouldnt think they will always feed us for nothing.

Rosho

6Rosho what does he say.

1 The rosho is taking himself out of the klal and trying to get other to follow him this is termed a rosho l’hachis. He asks why must we do this ‘work’ there were many r’shoim who left Egypt without it like Micha. We reply they were still part of the klal only rosho lteavon, but you a rosho lhachis have left the klal and you would not have been redeemed.

2 The rosho is saying to his father you wasn’t in Egypt so why do you need this work. The answer is that on a ‘nes’ of the klal we all have to commemorate. If you think everyone was an individual in Egypt and therefore its not binding on us then if you would have been there you would not have been redeemed as an individual.

3 We say to the rosho, that if a rosho is part of the klal that would stop the whole klal being redeemed. But since you are not part of the klal only you would not be redeemed and you would not have disturbed us.

4 The rosho is someone who does not believe in hashem but in idols. We say to him, although hashem does not punish for thoughts alone unless you serve the idol, but once you have such thoughts you will not be saved. Therefore you would have died in Egypt with the others and not be redeemed even though you have not served them.

5 The gemoro says that an illness can be in the surroundings of a big tsadik from which he will be saved but not from a smaller tsadik. In Egypt there were no great tsadikim so hashem had to ‘jump’ to make sure the ‘illness’ never reached their houses. Therefore since there were no big tsadikim in Egypt, you a big rosho would have no one there to save you and you would not be redeemed.

6 The ran says that for the tsadikim it wasn’t necessary to ‘jump’ over the houses to save them since they had done nothing wrong, it was only to save the wicked. The rosho asks why are you doing this work the korbon pesach we answer, that really you are the one who is supposed to be doing it, since if hashem wouldn’t have ‘jumped’ you would not have been saved but killed instead.

7 The rosho is saying why should we do the avoda because we were saved. It would have been better if we would not have been in Egypt at all and not worked. But really the work was for out good to cleanse us from our sins. On that we answer him if the work would not have been done the ‘kushi hashibud’ we would not have got out.

8 We answer him if youre not part of the klal you would not have been saved. Because the whole geula only comes with achdus and therefore we eat the korbon pesach b’chabura. But we finish off hashem made for ‘me’ meaning when the geula comes for the klal we each have our own separate geula as well.

9 We finish if he would have been in Egypt he would not have been redeemed. But now that we have the Torah even a rosho can still do tshuva.

10 The rosho asks how is it possible to be an oved hashem through ‘eating’. On that we answer him if you don’t believe that you don’t need teeth!

11 The rosho says only you need this work I am above it and don’t need it anymore. We answer someone who is vain is a kofer b’ekar. And baavur ze meaning like the matsa which is a broken piece iour heart was broken, hashem took us out of Egypt.

12 The rosho is saying how can you do this work the korbon pesach someone who has a son a rosho like me shouldn’t be doing it. So therefore your forefather in Egypt never did it. He must have also been a rosho since we are all part of our parents. So we reply if that was the case he wouldn’t have been saved. And therefore you cant be the rosho you think you are.

13 The gemoro says that the whole world lives off R Chanina ben Dosa. The rosho is saying he doesn’t believe he lives off the tsadik and all the avoda he does is for himself not for others. On that we say that is called being a kofer. And hashem did it for me, the tsadik and the rest were also included because of him. And if you don’t want to believe that you would not have been saved.

14 The rosho says I cant eat the korbon pesach since I am a ben naichor but so cant you since you never were working in Egypt. We reply we were in Egypt like it says we have to imagine we were there and working there. Therefore with our ‘imagination’ we can eat it but you even if you imagine you were there cant. Since you would not have been saved.

15 The rosho says I don’t consider this avoda at all just eating! On that we reply that in Egypt we put the blood on the doorpost as a sign. For you it would have been a sign of death and you would not have been saved but for us it is a sign of a korbon and we were saved.

16 baavur ze. Meaning the rest of the matsa and maror which they took on their shoulders as they left Egypt. This was a shmira like mezuzah for them. Hashem made for me meaning he sheltered me as we left Egypt.

17 To the one who cant ask. We say this posuk meaning because we were like you, unable to talk only to cry and sigh, hashen took us out of Egypt.

Chochom

Chochom ma hu omer

What is his question and how does not eating after the korbon pesach answer it. Taam in Hebrew can mean taste and reason.

1 The chochom wants to know the whole torah. And you answer him that tonight one only learns hilchos pesach like one doesn’t eat anything after or with the korbon pesach one also doesn’t learn anything else.

2 Why is it necessary to make the Torah so difficult with eidus chukim mishpotim. Why not just tell us the halachos and mitsvot. On that we answer the more ‘omail’ and the more one understands it the better one keeps it. Like the korbon pesah we don’t eat it at the beginning of the meal only at the end and the whole meal one thinks about it to make sure one eats the right amount beforehand not to much and not too little. And afterwards one also must not eat anything so that it should be on his mind the whole time.

3 The chochom question is in v’eschanon and the torah there answers avodim hoyinu. And here it says ‘af’ meaning apart from what the torah answers you should add on that one must not eat after the pesach. And the reason to be m’ramez the olam habo where there will be the leviaton where there will be nothing to eat after that.

To ‘root’ in his heart the idea of the next redemption.

4 The chochom asks that for three reasons the pesach should be eaten first. Because of eidus meaning the pesach happened at midnight whereas matsa only the next morning. Because of chukim (commandments) meaning the pesach was prepared from the 10th and commanded before matsa. And because of mishpatim meaning the rules of korbonus which is an animal gets sacrificed before a mincha. On that we answer since we cannot eat after the korbon pesach matsa has to come first.

5 The chochom asks why do we make such a ‘fuss’ over yetsiat mitraim unlike all the other galus. We have eidus referring to matsa chukim referring to pesach and mishpatim referring to maror. On that we answer this geula was complete unlike the others, we took everything possible out of Egypt and left nothing there and that translates to ‘ain maftirin achar hapeshach’ afik meaning take out.

6 The chochom asks what is the main thing in serving hashem. On that we answer ‘ain maftirin’ which can also translate one should not talk, apart from pe sach translates to the mouth talking referring to torah and t’filla. ????

7 The chochom asks what is the point of eating the pesach. Why do we eat it. We reply to take out the ‘holy sparks’. And ‘afik man’ which can translate after we have taken this out we must not eat more. The same as in Egypt we must not return since all the holy sparks have already been taken out.

8 The chochom asks why do we need ‘eidus’ meaning to ‘talk’ to say the hagada and the mitsvot. We answer the same as we do not eat after the korbon pesach to ‘clean’ the mouth, to make sure we keep the ‘taste’ of the pesach so we also say the hagada and do the mitsvot to do all not to forget yetsiat mitsraim.

9 The chochom asks why must we carry on doing the mitsvot since on pesach they already had reached the highest madrego. On that we answer ‘ain maftirin’ meaning we are not potur from ‘afik man’ which stands for ‘mayim nukvin’. That means on pesach we only reached this high madrego with hashems help but we have to also reach it with our own efforts.

10 The chochom asks what is the ‘taam’ of the mitsvot. On that we reply the same as the pesach one could not eat anything with it but one had to ‘taste’ it on its own. The same with mitsvot one has to experience the ‘taste’ on its own without extra reasons.

11 The chochom wants to ‘reach’ higher than necessary. So we tell him with the korbon pesach one also wants to ‘reach’ higher and ‘eat’ other things with it, but the torah gives a ‘border’ of how high one can ‘reach’ and says one has to ‘eat’ it on its own.

12 The chochom asks why is it that we have to be ‘commanded’ about the mitsvot. Would we be doing them of our own accord. On that we reply this is only on yom tov where there is great holiness but not on the rest of the year. Like after pesach we don’t experience afikomen meaning something sweet.

13 The chochom asks why could we not hear all the mitsvot from hashem and not just the first two which therefore causes us to forget them. On that we reply if you keep the taste of pesach in your mouth you also wont forget the mitsvot.

14 The chochom asks why did hashem command us eidus chukim and mishpatim. Meaning since we don’t understand the chukim why do we have them and mishpatim which we do understand are not necessary to command us. The answer is that even the mishpatim we have to do because we are commanded to do so. And the chukim have a reason although we don’t know it. And the same as we must not be ‘mvatel’ the taam of pesach, we were not given the taam of the chukim since we would not understand them and we are better off not knowing them so as not to be mvatel them.

15 The chochom asks why do we do the mitsvot of hashem. We answer ‘ain maftirin’ the gemoro has a few explanations what that means. One that one shouldn’t eat sweet things with it, meaning that there is nothing sweeter than it. That is also why we do the mitvot of hashem there is nothing better. Another one cannot eat it in two ‘chaburot’, hashem will also never change us for another chaburo.

16 The chochom is asking why we do mitvot. One should tell him all the halachot of pesach and explain them so well to him that he should realise that they need no extra taam like the afikomen.

17 The chochom asks why he cannot understand the reasons for the mitsvot. We answer that the main reasons cannot be understood in this world only in the next. And therefore one doesn’t eat with the korbon pesach afikomen to give it a taste.

18 The chochom asks what has hashem commanded us in galus since we don’t have the korbon pesach. On that we answer we learn the halachot and that is like bringing it. And the proof that even when we had the korbon pesach the main thing was that the taam of the mitsva should linger on. And this applies today so therefore we must learn about it.

19 The chochom sees the whole sheep in front of him and asks what is the proof it is a korbon from hashem since we don’t give the kohanim anything from it unlike almost any other korbon. We reply that since we eat it only when we are not hungry but already satisfied and cant eat anything after it that proves that it is a korbon and not chullin.

20 The chochom asks why are there so many mitvot with the korbon pesach unlike any other korbon. We reply its to show our love and thanksgiving for hashem for taking us out of Egypt. The same as we don’t eat anything after it to keep the taste in our mouth.

21 The chochom is asking what is the correct way to do mitsvot just for the sake of hashem. We reply, we should do like the korbon pesach which is eaten when we are not hungry and is the last thing to be eaten only for the sake of hashem, so all mitvot should not be done for ourselves just for hashem.

Boruch

Boruch hamokom

1 hamokom refers to the chochom like Avrohom ovinu who knew of his own that hashem fills this world. Who gave the torah refers to the tam, who needs the torah to find this out. We are assured that they will all repent and find the way even the rosho and the one who cannot ask. But we don’t know how. Therefore we say baruch hu without saying why.

2 Some say the angels helped us and therefore we were released early. That means the angels were also in Egypt and have a right to the Torah. On that because we have said now that one has to say by night that means we worked double by night and not the angels helped us, therefore they have no right to the Torah and we thank hashem for giving the tora to the Israelites.

3 n

Maase

Maase, Omar R Elazar BA

1 It has come the time of ‘krias shma of the morning’. One says it by day because daytime is the time to do mitvot. Nightime which is meant for sleeping why do you say it? Because sleep is necessary to have the strength to do the mitsvot and is the preparation for them. Pesach, all its mitsvot are by night unlike other mitsvot. Because it was a preparation for matan torah. And that is what the talmidim said you have prepared yourself all night and are now ready for the ‘day’ which start off with being ‘mekabel the yoke of heaven by saying shma.

2 The ramban says the reason we have mitvot in galus is that we should not forget them when moshiach comes. So R’EBA said he sees no reason for saying them at night meaning in galus since we wont be saying it when moshiach comes. On that Ben Zoma says there is a special posuk ‘kol’ that we have to say it now even though we wont be saying it when moshiach comes in other words this is an exception. But the chachomim say we will still be saying it when moshiach comes so of course we have to say it now.

3 R’EBA is saying he couldn’t prove to the chachomim that he was right that it had to be said at night. Until BZ came. The proof is that ‘kol’ similar to ‘es’ is an addition which is less than what is written in the posuk. Night is less than day (tofel) so it can be learnt from ‘kol’. But days of moshiach has to be ‘brought’ meaning they are not less or ‘tofel’ to our times and would need more than just ‘kol’. So R’EBA is really saying the whole thing.

4 We say the brocho, he gave the cock, ‘bina’ to understand the difference between day and night. In other words bina is only by day not by night. It says in the ten commandments I am thy lord they G-d who took you out of Egypt. Which sounds like he needed both hashem and elokim to take us out. The midrash explains hashem is mercy and elokim din. Meaning I am the same one who took you out of Egypt using din ‘elokim’ (as a bochur) on the mitsrim and now using rachamim ‘hashem’ for matan torah (as an old man) and not needing ‘hashem’ to take us out. R’EBA is saying that since he turned white to be the nosi it’s a proof that to teach torah one has to be old. Therefore that is what hashem meant and not that he needed ‘hashem’ to take us out of Egypt but to give the torah he had to appear old, ‘hashem’ signifies bina day. So if it wasn’t necessary to have ‘bina, day’ to take us out we also have to say it by night.

5 One can say why it says krias shma shel shachris. They had not said krias shma by night since they were in the middle of retelling yetsias mitraim and they held one need not stop in the middle for it. (why they didn’t say it before hand maybe they held one has to tell it the ‘whole’ night non stop). But in the morning (again why they held it was a mitsva even after daybreak?) the talmidim came to tell them since its now time for krias shma shel shachris which contains ‘ia’yomer’ and yetsias mitsraim one can say it and it wont be considered a hefsek unlike by night where they held unlike BZ that one does not say va’yomer.

6 I am like seventy years. It says that Adam gave seventy years for King David. And also the ovos gave him another 70 years. But king David only lived for seventy years since he did not sleep. So that is what he meant I am saying the Jews in Egypt were like King David who never slept meaning they worked at night and that is how they got out early therefore one has to say KS by night.

7 There is a posuk which says my hair is white like pure wool to be able to learn. One pshat is a person has to be pure his inside like his outside. Another pshat like an old man. So when R’EBA became the nosi they removed the door keeper and allowed even those that were not ‘tocho cbaro’. Since the pshat in the posuk is one has to be an old man and not pure inside and out.

There are two reasons why they left early, either they worked at nights or if they would have stayed they would not have been able to accept the torah like it says they were forced to accept the torah by having the mountain put on them. That shows they were not pure.

Now R’EBA is saying before I became white, I thought the posuk meant one has to be pure and therefore they went out early because they worked at night and therefore one has to say KS at night.

But now that I see that I have gone white so the posuk means one has to be old to be able to learn and not pure, so the reason they went out early was to be able to accept the torah although they were not pure I have no more proof that one has to say KS by night (that they worked at night).

8 I am like seventy years. The gemoro says he was made a nosi because he was the tenth generation of Ezra. The reason the yidden in Egypt before they went out had nissim was because of zchus ovos. Only by day went they went into the midbar was it their own zchus ‘lechtaich acharay bamidbar’. So R’EBA says I am also a nosi not in my zchus like the yidden in Egypt by night and therefore it’s a reason not to say it by night.

9 It says that Egypt suffered worse than what the goyim will suffer in the time of moshiach but the yidden will have a bigger salvation. R’EBA says one eats the pesach till midnight because that is when the first borns died. And one keep pesach because of the haste of the Egyptians. Therefore since in the time of moshiach the fate of the goyim will be less, one will still remember yetsias mitraim. Therefore R’EBA learns from ‘kol’ for the time of moshiach. That’s why he says only BZ who holds ‘haste’ of the yidden which will be more in the time of moshiach and therefore we wont mention yetsias mitraim can use ‘kol’ for the night.

10

avodim hoyinu

Avodim hoyinu

Why did hashem have to take us out. And why should chachomim be different.

1 If hashem wouldn’t have taken us out then we would have still been slaves to pharaoh. Meaning we would not have been allowed to go out on our own until the end of the 400 years. But because hakodosh BH took us out and made us holy. Hekdesh takes away from shibud and therefore we could go out.

2 Even if a slave runs away he still needs a ‘get’. Therefore if hashem wouldn’t have taken us out from pharaoh and stopped him having control over us then we would have been beholden to pharaoh for a get.

3 If hashem wouldn’t have taken us out we would still be slaves our children and grandchildren. Meaning that till then until the 50th degree of tuma we were forced slaves, avodim. But if we would have stayed we would have been voluntary slaves, meshubodim,to pharaoh and ourselves and children and grandchildren would not have wanted to leave.

4 If hashem wouldn’t have taken us out meaning if he would have sent angels they would not have succeeded since pharaohs magic was stronger. And therefore it carries on even if we are chachomin etc where magic has no power we still have to tell about the yetsias mitsraim.

5 Hashem gives a person ‘nisyonos’ as long as he can ‘bear’ them. Whereas if they are ‘too great’ hashem has to help him to overcome them. That means until hashem saw that we would end up and our children and grandchildren in Egypt he expected us to overcome them. When it was too ‘late’ he had to take us out.

6 Even if we are chachomim. It says that yosef specially did not buy up the land of the priests to show that they are free of work. That is why the children of Levi did not have to work. One might think therefore they do not have tell the yetsiat mitsraim, so the hagada says the opposite, if anything they have to tell more. The reason is because to explain that the slavery stopped there is not that much to tell. But to explain what tumas mitsraim is, that the chachomim understand a lot better.

6 We eat five things by night. Maror is for being avodim. Pesach is for pharaoh who made himself an idol and the idea is to ‘burn’ or roast the idol. Matso is for the mitsriyim like it says they were thrown out of Egypt. The two dippings. Charoses if for the strong hand which like it does to the maror, takes their strength away. Karpas is for the outstretched arm which means like it says they went out of Egypt proud with their heads held high. And karpas is eaten before the meal derech chairus.

7 Avodim hoyinu. Meaning we were slaves which sounds like of our own accord. Not that we were forced to be, like it says pharaoh enticed them to be.

8 Chachom nevonim it does not mention tora. Only by yodim which is daas. We say ‘ato chonein leodom daas’ which refers to Jews and l’enosh bina. Even non Jews. What is termed daas is only given to Jewish people to understand the torah.

9 Why did it need hashem to take us out. It says ;r’foain hashem inerofai’. Heal us hashem and we will be healed. Meaning if it comes from an angel the illness can come back’ only if it is healed by hashem it wont come back. Here as well hashem took us out and there is no way we can go back to be slaves of pharoah.

10 If hashem wouldn’t have taken us out meaning with nissim like he gave us the manna in the wilderness. Then pharaoh could have said we are ‘meshubad’ to him because he fed us and we cant be without him. But since hashem showed that he could feed us in the midbar that shows we could manage without him.

11 Avodim hoyinu. This was a punishment for the Israelites but we don’t mention why what their sin was. Because this night the kitrug was great. And we add that not only is the kitrug great for plain people but even for chachomin etc it is also great and they should only tell about the going out and not what caused the slavery.

12 The reason they had to go out was because they reached the 49th degree and if they would have got to the 50th degree moshe rabenu who only reached the 49th degree in kedusha would not have been able to take them out. But R Akiva who reached the 50th degree in kedusha would have been able and therefore maybe he doesn’t have to retell it. Therefore it says even chachomim etc like R Akiba still have a mitsva to retell it.

13 We were slaves to pharaoh because we sold yosef. And to Egypt because of Abraham in the ‘bris bain habsorim’. Hashem took us out with a strong hand from pharaoh and with an outstretched arm from Egypt. And that is the answer to the ma nishtana why there are two signs of slavery and two signs of freedom.

14 We only mention we were taken out of Egypt and not that he brought us to Israel. Because we mainly commemorate the saving of our soul not the guf. And we prove that even in the galut the tanoim who were after the churban still retold yetsiat mitsraim.

15 We, our children and grandchildren. Meaning that if hashem wouldn’t have taken us out we would be to blame for the 50th degree of tuma for ourselves our children and grandchildren. Because it says a sinner gets punished till three generations for his sins (if his children also carry on).

16 Why is someone praiseworthy the more one tells. It says that hashem made all the wonders ‘l’maan tsaper’. The Israelites at that time were not worthy of all these wonders, but they were made so that we should tell. Therefore the more one ‘tells’ , the more one has a part of yetsiat mitsraim. Because that was the only reason we were taken out with wonders.

17 Even if we are chachomim it is still a mitsva. Meaning even if we have nothing to add to the story, so one might think one is potur. On that we say mitsva. It is still a mitsva. And the proof that tanoim were alone without talmidim and they still retold the story all night.

ho lachmo

Ho lachmo
1 Why do we suddenly change to Hebrew. They spoke Aramaic then and the child will think what is wrong with living here. He sees such a nice seder table full of silver etc. Therefore we say it in Hebrew since the child cannot understand it.
2 We start off ho lachmo anyo and then invite everyone. The rambam said this was said in times of galus. Because in the time of the beth hamikdash they had kol tuv and one could not prepare for everyone whereas just lechem isn’t much and one can provide for all.
3 This is the bread of affliction anyone hungry should come and eat. A person who is starving everything tastes good even this bread.
4 There are four types of poor and afflicted people that is why the letter dalet is the fourth. One who has ‘nothing’ and on that we say anyone hungry should come and eat. One who hasn’t got ‘enough’ on that we say anyone needy should come and eat the pesah. One who is travelling ‘innue haderech’. On that we say next year in yerusholaim. One who is a slave and on that we say next year a free man.
The korbon toda is also brought for these four people. For an ill person who cannot eat but is still hungry. One who has travelled in the desert. One who has been in prison. One on a ship who is similar to one who hasn’t enough since his mind is not settled.
5 The gemoro gives four reasons for matsa being called lechem oini. One says a lot of words on it. A poor person bakes it. A poor person has a broken bit. And also one mustn’t use a ‘rich’ matsa made with more than water.
There are four differences between a rich and poor man. In the ‘article’ the poor use water the rich oil etc. In the ‘shape’ the poor is broken. The way its ‘made’ the poor person’s wife makes it and he bakes it. And in the ‘outcome’. The poor person says his tsoros while he eat it and the rich talk about the riches.
6 We eat the top whole matsa a zecher for redemption and the broken one a zecher for galus. We also eat to zeisim of afikomon for the same reason. So we say this lachmo anyo anyone who is hungry should come and eat at the beginning and also at the end when we eat the pesach.
7 This is the bread ‘of the’ poor people. And why were they ‘all’ poor because they ate the bread of the mitsrim. Therefore we say instead all hungry people come to us the yidden and we will provide for you. Then we will merit that next year we will all be in yerusholaim and rich and not servant but free men.
8 The rambam has the nusach ‘bivhilu’. In haste they went out of Egypt. Even though they ate from the Egyptians. But in the future it says it wont be in haste therefore we have to make sure we are the ones who give charity and not the state.
9 We are eating the lachmo anyo. The same as our forefathers ate in Egypt without mitsvot ‘chinom’. They also didn’t give charity until they left. And that is why we are still in galus. Therefore invite all and offer charity and with that zchus we will be redeemed.
10 We are eating lacho anyo like our forefathers the shevotim from Egypt. Meaning we are taking the minimum necessary to be able to live. And with that zchus we shall become rich and be able to invite others as well to partake and bring moshiah.
11 Why do we eat lachno anya tonight. To remember that the Egyptians didn’t believe in charity and we learnt it from them that everyone has to remain poor. But now we invite everyone and therefore moshiach can come.
12 It says in eicho. ‘golso yehuda moni’ Because they didn’t keep lechem ooini, and didn’t feed poor people. So we say we have here lechem oini and we do invite and feed poor people so moshiach can now come.
13 We invite poor people and the child asks ma nishtana. Why is this night different from all the others when you never let anyone in. .
14 Why we mention moshiach here. At rosh hashono we make simanim and eat good things for a happy new year. Pesah is also one of the new years for produce so why do we eat matsa (not the best food). On that we say, since we are commanded by hashem to eat it on pesach, we trust we will still have a good year and moshiach will come.
15 Next year in Israel. The world is 6000 sq parso. Israel is 400. 1/225 ‘derech’ plus one. ‘vyosem lderech pomov’. Israel will expand over the whole world so next year even if we stay here we will be there.
16 Ho lachmo. The same as the woman prepares the matza and the poor man bakes it and finishes it. So with tsdoko, the rich man gives it but the poor man by taking it ‘finishes’ the mitsva.
17 We tell the poor man that although we have invited him this year (because he is poor) we intend to invite him next year again in Israel. But not because we want him to be poor next year but because the korban has to be eaten in a group. So we tell him also next year you will be free (and rich)
18 Although normaly the poor man stands outside like in the first mishna of shabbos tonight we invite him in. Because the korban pesach must no be taken outside. Although we don’t have it now we say that we hope next year moshiach will come and we will have it so we are doing the same now.
19 Why we mention moshiah.