Pesach - Experiencing Freedom

3:08 So you see that there's a mitzvah ifnei atzma. That is the Rav's analysis of the Rambam. How do you get that the Rambam says a mitzvah ki yumas because he says already the meshuba right. Because, what does haraisa mishubach mean from a halachic perspective? Haraisa mishubach doesn't just mean it's a nice thing; lachire it means that there's some sort of kiyamamitzla. But is it daku with achila and sh'tia? If you would lean when he's not all color shalted. I think actually that briskers lean the entire haggadah and lean by magid as well. But it doesn't seem to be based on the rambam. That's. I think there's other shittos that say that you should lean the entire haggadah. What will happen? What will happen if you hold that heseba is not a mitzvah b'fnei atzma, But it's just the din in dalad kosos and matzah? So right off the bat, We would say that you are there is first of all there is no mitzvah ki yumas to lean outside of those. Daled kosos and matzah, But there will be a more fundamental nafkamina. The more fundamental nafkamina will be: let's say you did daled kosos But you forgot the lein.

4:27 Should you be chozer or mavarich? Do you have to do the kos again? Because if you say that heseba is a din in daled kosos, and you failed to do heseba, so then you failed to do the mitzvah of daled kosos. If you failed to do the mitzvah of daled kosos, you have to do it again. And the fact that you can do it again, as we will see in a moment, according to the Rosh, tells you that you weren't yotzei dalid kosos. Because if you were yotzei dalid kosos Then going back and doing it again would not be meaningful for the heseba. Zerba chappar. I just said. Say it one more time. Say it one more time. The nafgamina of whether or not we hold that heseba is part of dalid kosos and matzah will be if I forgot. Do I need to be chozarum mavarech? Let's say for a moment, Because the rush does say this. Let's say for a moment that it is a din in Dalit Kosos. So the fact that I can be choser mavarich tells me what that I wasn't yotzei that coast to begin with.

5:28 L'marshal, let's say by kiddish, I forgot to lean according to the rush. So if you want to say that you are going to be choser mavarich in order that you could do heseba, it must be that you weren't yotzei kiddish, because otherwise, what would the heseba be chal on? You understand? So this is in fact what he says. He says, "Uber Rasha Mavur De Emachal Akazayit Matza Below Haseba Lo Yatzah Lachar Mavur Mizal Haepech." He's going to say the exact opposite of the Rambam. The Svirle. You would absolutely do it again. Absolutely. He says, "He listen what he says. " The Svirle, the dinner, Haseba who din bekiyam Emissvah Shal Matza Vadalad Kosus Dim Lav Hachayam My Lo Yatzah Vaod Lafi Mashakos Vaylachor Lo Shayach Klal Sheyachz Or Yachol Be Haseba. What do we see clearly from here? That the rush is saying that let's go. Let's take matzah as an example. If I ate my matzah without heseba.

6:41 If I was yotze matzah again, Assuming that the din heseba is not a mitzvah of ne'astma, Like we were, like we proved from the Rambam, But that it's actually a din and achilas matzah, Din and dalad kosos. So if I was already yotze achilas matzah, So then what would my heseba be on? It would just be on a regular achilah or on a regular shdil if we're talking about dalad kosos. So what do we see from here? That when you're going back and you're actually being yotze the mitzvah. It means that there was no mitzvah that was performed up until now. So we have here a fascinating machlokas between the Rosh and the Rambam as to whether or not heseba is a mitzvah of ne'atzma. According to the Rambam, heseba is a mitzvah of ne'atzma. It's a separate din. You see it by shara chila v'shtiya. There's a mitzvah ki yumas. And of course, if let's say according to the Rambam, the obvious conclusion. Let's say according to the Rambam, you ate matzah and you did not lean. And again, let's say we're talking about the mitzvah ki yumas of matzah.

7:43 So let's say you missed one of that you missed haseva during dalikosos. According to the Rambam, you're yotze. You didn't fulfill. What was that? For sure, you're mevatel your mitzvah chiyuv. Wait, but according to the Rambam You can lean. You can. Correct as a mitzvah. Correct, a mitzvah chiyuvis. I would say because even the way the Brisk Rav says it, Which I think is very good that he says it this way, He says Ela the Chachamim kavul a mitzvah zu b'shasachilas a matzah b'shtias habakosim. So in terms of the kvias ha'mitzvah, The rabbanim. Of the kviyus hamitzvah that you are supposed to do it during daled kosos and matzah, That I think the Rambam would say, Like Nier is pointing out, That the show is over. But in terms of the mitzvah kiyumas, You could still be yotzei a mitzvah of hasseba. Hashein kein, according to the rush, That would not be true. That would not be true, and therefore the rush makes sense.

8:33 The rush would say that you can't be yotzei that way. You have to return because you haven't been yotzei. You have to combine short, choppy sentences into fluid sentences. What's the status of his mitzvah? According to the Rash of the Rambam Is that yotzei v'diavad or yotzei lachatchila? Yotzei lachatchila, because he has, because it's two totally separate mitzvot. It's just that he hasn't been yotzei the mitzvah as it was established by the Chachamim. He hasn't been yotzei the mitzvah v'seiba, but in terms of the dalad kosos, you've been yotzei the mitzvah one hundred percent. The question is, and I was always bothered by this in this Brisker Rav. It's a beautiful analysis. Of a machlokas in terms of setting up the raw argument, But I was always very bothered by the fact that the rav didn't push it a little bit further and ask, From a lamdisha perspective, What is the hezbara machlokas? In other words, let's let's keep going. So I think we've established that there is a machlokas, But the question is, what is the yisod hamachlokas here?

9:39 In other words, did you are you going to still get the toastos? For sure. Taking a step back from it, There's, there's definitely a mitzvah in the Torah to have achilas matzah, For sure. Mitzvah in the Torah. Our R' Koser, our R' Ravana, As far as I understand, but achilas matzah is, Is, is, is a mitzvah in the Torah. Then we have this mitzvah according to the Rish, to do haseva, But when, only at the exact same time as you're fulfilling your mitzvah of achilas matzah. That's the way the Chachamim established it, According to the Rambam, you say? According to the grizz. The grizz is not saying his own shat. He's either saying shat in the Rambam or shat in the Rosh. According to both. He understands the Rambam is the mitzvah of aseva is only done at the same time. The mitzvah of chiyuvus at the same time.

10:29 As a chilis matzah. That's the way the chachamim established the mitzvah of heseba. That's according to the that's according to both. That's according to the correct. The shailu will be: Will there be a mitzvah? Is there? We're trying to figure out if there for the litmus test of whether or not it's a mitzvah of ne'atzma. We want to know: Is it going to exist outside of that context? Next question: Yotze the doraisa behind matzah of heseba, Or they're going to redefine the doraisa? Pashlus, I would say yotze the doraisa. I would not say that they redefined it. But now, let's push it a little further. What's that machlokus? In other words, so now we have a machlokus between the Rambam and the Rash on whether or not a seba is a mitzvah of ne'asma. The question is, what's that machlokus? For this, there is another briskerav.

11:20 The briskerav is a famous briskerav. It's actually the very next briskerav. It's quite a long briskerav. I'm going to speak out. Some basically the fundamental points of this briskurav to see if we can tie it back into our machlokas which I think will work out very nicely. By the way, do you have an average Rambam here? Only the Rambam. But I don't need the second. Actually? I'll use the I'll use the Rambam. I'm going to read a couple of Rambams first. Just to give us the sense of the territory here. Every single generation, a person is obligated. The famous diacon the Rambam. It doesn't say liros esatzmo, But laharos. What's the difference in liros and laharos, guys? One is to demonstrate. Laharos is to demonstrate. So he's chayev to demonstrate like he's leaving Mitzrayim right now. But al davar zetziva ba torah v'zachartok yevad aysa. This is a mitzvah medayrayso. This display of leaving Mitzrayim is a mitzvah dayrayso. You have to view it as if you yourself were an evad.

12:41 And you were went free, you were redeemed. Then the Rambam in the next halacha says therefore. Keshasoeid Adam b'alayla hazeh. Whoever try to pay careful attention to the language of the Rambam here, When a person is having his suddo, Soich lecho v'lishdos v'hu mesiv derecheros. You have to eat, you have to drink, And you have to be leaning. V'kol echo v'echod bein anashim bein nashim chayvlishdos b'alayla hazeh. Arabkosos sulayin. Not only that, you have to have daladkosos, Ein pachos mihen, And not less than that. Vaafilu ani amis parnismin atzadaki. Here the Rambam quotes the Mishnah. Even if the ani who's getting food from the tamchui lo yufaschulo ar me arbekosos He should not have less than arbekosos. And what is arbekosos? She'kol kos mayhen rivias, the minimal amount that you can of a cost should be rivias. Then the Rambam two more halachos. The Rambam is going to go into the din of esayba and he's going to go into the din of daladkosos. By the way, you see the structure. I just want to point out from a methodology perspective. You see how the Rambam set it up. First, he set up that there was bechol darvador chayv adam laharos esatzmo. Then he says what that means. He brings down an inyan of heseba.

13:54 He brings down an inyan of dalakosos, and then he's going to expand upon those two inyanim in the next two halachos. One is going to be a heseba halacha. One is going to be a dalakosos halacha. Seems like the thread is chiru more than. As we shall see, excellent. As we shall see, very good. Even ani in Klal Yisrael should not eat until he's leaning. So first the Rambam goes into who is obligated and under what conditions. Then the Rambam says. You are not allowed to lean on your right side. The aim of sight three. When do you actually need a seba? When do you need it? When you are eating your kizayis of matzah to biyotze, And your four cups. That's the Rambam.

15:02 That we've been speaking about up until now. Then the Rambam in the next halacha says, "Arba kosos aelu, Tzarich limzagoson. " This is going to be very important. It's quoting from the Gemara Masech and Kaf Ches. These four cups, You need to dilute them with water. Everyone knows that there's two different types of wine: there's yayin chai and there's yayin mazug. Used to be that wine that yain was like syrup. Correct, right. And they needed to dilute it with water. And the Gemara talks about there's a sheet of Rava exactly how much you should dilute your water. You should dilute your wine in order to get the maximum flavor. So these four kosos, The Rambam says they have to be watered down appropriately. They should be a good drinking. And what does the Rambam say? You got to know your wines, and you got to know yourself. You got to know your own taste because you want it to be a shdiyarev. You shouldn't have less than the revius of this yainchay. Let's say the following case, and this is going to be very important. Let's say you drink.

16:12 Four cups of wine that were not diluted, So the Rambam makes a split here. The Rambam says you're going to be yotzei arba kosos, but you're not going to be yotzei cheres. Why aren't you going to be yotzei cheres? Because it's not, It's not derech cheres. It's not a shdiyareva. This is your point before, right? Shasa arba kosos mezugim bevasachas. But let's say you had four good cups of wine. What does it mean bevasachas? It's machlokas rishonim. Exactly what it means. Doesn't mean that it was drunk successively, or does it mean that it was drunk not in the correct order? But whatever it means, it was drunk vavasachas. So yatsi they cheros, vlo yatsi they arbakosos. So what does the Rambam say? The Rambam has the exact split, but now the opposite way. If it was a good wine, but you didn't drink it four successive times, so then, or I'm sorry, you didn't drink it in the right order.

17:04 I should say. So then, you are yotzei your cheros, But you are not yotzei your dalik kosos. And then the Rambam he's saying you are yotzei cheros Meaning it's like a separate. Very good, excellent, exactly. Bid diyuk, one hundred percent excellent diyuk. And then the Rambam finishes, and this is going to be very important. Vayimshasim yikol kosmei hanrubo yatza. Rambam brings an alacha roiv kos. Really, meekar adin, how much do you have to drink chevrut according to the Rambam? You have to drink the entire kos, except we have alacha rubo kikula. As always, like the Rambam. So which one? But I would imagine in this case both. So now Brisker Rav over here, Gil, I think you more or less said this. But I really want to show you in the Brisker Rav that Imamish makes the point that you make. Before we go there, because really it's Kali and Agir. Let's get to a couple of Nach kaminos before between the Rambam and Shitas Taisus.

18:06 Before the Rambam is the Dal Kosa part of La Harosas Atzmo. That's part of the work. And Lefikach, but Dal Kosa is also in it. Absolutely, that's one of the Yekim. The Rambam says Bechol Darvadar Chayiv, La Harosas Atzmo, And then he says Lefikach Keshasoed Adam B'Leilo, right? And then he says, and as part of that halacha. No question, he brings down the halacha of Dalit Kosos. There's no question that is part of the. So the same halakos are stemming from the same. Ah, yeah, You're ahead of me already, as usual. But yes, that's absolutely the ultimate point that I'm coming to. I'm using this to dramatize the point. It's going to work out very beautifully. Let's look at a couple of nafkuminas. First of all Before we go to this place, Let's step back for a second. There's a concept called Kosha Bracha, Kosheil bracha. Let's take kiddush. The drinking of the wine is not fundamental to the bracha. In other words, when you're making kiddush, You're being mekadosh liyom. In order to animate that bracha, So we make it al hakos, And you drink wine, But the drinking is not the mitzvah. Everyone has that.

19:16 It's the kiddush that's the mitzvah. So tefus. Makes a wild comparison, And he quotes here, I think, from his father. His father was very bothered by this comparison. Teisus compares Dalid Kosos to Kiddush. And just to quote to you, what he says from his father, he says, "Ukvar shamati shatama alde beatosos elu demay inyan arbe kosos a kiddush de kolashana d'hassam ha'mitzvah yabracha v'zeu ikar a kiddush u'b'zev edina de shomei kaona." Toisus's shita is that you can be yotzei dalad kosis. Who drinks the dalad kosis? According to Toisus, the bala seir. The bala seir drinks. What does that tell you? And what? And what's the Toisus's raya? Just like by kedish. R' Chaim was very bothered by this. What's Kiddush got to do with Dalid Kosos? That's not Laharo for every individual. So what do you see? Very good. Taisus is not holding like the Rambam.

20:25 The fact that Taisus says that one person can drink and beotse everybody is really not like the Rambam was saying, but rather that the Dalid Kosos are really Koshal Bracha, not what we're going to call in a minute Kosos of Cherus. It's really Koshal Bracha. Just to see it inside, he says. So he's quoting from his father, and he's saying, 'Beautiful chiddush in Teisus that Teisus holds that the Dalid Kosos have nothing to do with this idea of Laharis as Asma.' It has nothing to do with Cherus, Like the Rambam said. It is. " Daled Kosos like any Kosal Bracha, And the Yain is there to animate the Kos. Doesn't the Griz even say for Kiddush on Shabbos day itself? Everybody has to drink. For sure not. Shabbos day itself, you could be Yotzei Shema Yikoneh. For sure not. I thought there's a Griz on it that serves a different purpose. Everybody's supposed to drink.

21:38 Now that's one. That's one raya. That we have again. We have a machlokas between the Rambam and Tosfos. According to Tosfos, the dalid kosos are not kosos of cheras; they're regular kosher bracha. We had a run. Everybody knows every kid who comes home from third grade with a knapsack that's full to the brim, Full of gematrias that his rebbe has been. Bringing crossword puzzles, Right? Every third grade rabbi who's been in the business for like thirty years every year adds on another sheet or ten to his packet that he gives home. So by the time you're collecting gematrias, very good. So the So that everybody knows the dal lishon's really it's Yerushalmi. The dalikosos are connected. The dal lishonos of Geula. So the Yerushalmi, I think, is a good example. The Yiddish word for 'suddenly' is 'plötzlik.' The Yerushalmi Mitzvahim says, but the Ran doesn't say that. The Ran says, 'You know why we have Dalid Kosos? Because we have Dalid Brachos.' That's what the Ran says.

22:44 Ran says that we had Dalid Kosos, So we had Dalid Brachos. So this what this a fascinating Ran. The Grizz quotes this Ran as well. This is Mamish Tosus Shita. This is not. It's not because of the Dalid Loshonos of Geulah. It's not Chayrus oriented. It has nothing to do with that. They it was really to animate like every kosher bracha. It's to it's to animate the coasts. Then we have another interesting thing. Another nafkomi. Wait, are you saying that the Rambam is basing himself on the Yerushalmi that says that it's connected to the Arba'Shorot Zegula for sure? But I mean that you could those. It doesn't have to be a steer. That's like that can be read as a. But you'll see why the Rambam. The Rishonim doesn't necessarily bring that as a halacha. No, it's not. I'm saying it's not a halacha. But the point is that the Rambam's shita, as we're going to see, is that he has a fundamentally different vision of dalik kosos.

23:41 But it has to be based on only that reason, Or just any reason that you have other allies than Reuven Koshe Bracha. It could be that for Right. In other words, I don't, I, I don't think, and I think the Brisker Rav says this for Feiris. I don't think. That it's a regular kosher bracha because the Rambam on any level That can be any of the reasons. To say that, but the point is that the Rambam was saying it in a very brisk way. In other words, the Rambam is saying we had brachos, so we have kosos. That there's nothing, cheras orient for about that. That is clear from the Rambam. But I mean, why do we have four brachos? No, because part of the seder, the way that the Balagado set it up, is that there's Kiddush, there's Magid, there's Hallel. Couldn't you equivalently say the four brachos are connected, the four lefinas of Gula? That's but again, there's no sheet that says that. Yishalmi doesn't say connect the four brachos; he says connect the Balakosos. Now another nafkamina.

24:38 Okay, what will the shiur of the kos be? What will the shiur of the coast be? If it's a regular kosher bracha, so what is the shiur that you're chayiv in? Rivias, but the ram, and what would be? Let's say in a regular kosher bracha, if you had a giant ghost with many, many, many riviasim in this coast, what would be by kiddush? How much are you obligated to drink? Rivias, very good, regular kosher bracha. And the Rambam does say What was that? " By the Rambam, No, by the Rambam here. The Rambam here different than by Shabbos. In Shabbos, I'm not going to look it up now. But in Shabbos, you'll take my word for it. In Shabbos, the Rambam brings down that you only have to drink your revias. But here, the Rambam, Even though he says the minimal sheir is a revias, Why would that be?

25:26 Meaning, why wouldn't the Rambam say that there's a sheir if it's just a revias? Why can't? Why wouldn't he say if you drink less than a she'er, you're yotzei cherub, but you're not yotzei koso? Is it because cherub is also a minimum? Meaning like, I don't know if that's called the drinking even. That might not even be called the drinking. But here the Rambam is very clear. Remember I said the end of that halacha was very important. To be called kosh mehen rubo, Yotze. By the way, there's a there's. I'm not going to get into that right now. But there's shilas if in a regular koshal bracha, If you could be yotzei with two people being mitzarev to drink that she'er. Because it's not a din in shtiyah sakos, But according to the Rambam, Right? Who we have this concept of kosos of chirus. According to the Rambam, what would you say?

26:13 Certainly, it wouldn't work. If you have one of these enormous glasses, You still have alach that you have to drink rov kos. And the truth is, it's meduyak. Listen to the lashon of the Rambam. Lefikach keshes oid adam b'layla zet zarech lechal v'lishtos v'hu mesiv derechirus. In other words, what's the chiyuv here? The chiyu is not kosher bracha. It's your listen to the words, Lishdos balayla hazeh arba kosos shaliyain. There's a din in shtiyas akos. The briskerov makes that deal. Let's say you're close. I think the minimal share that you can drink is a revias. But let's say you have, For sure. Rov revias. I don't think would be has to be minimally revias. But the point is, let's say you had a much, Let's say you had a much larger glass. So we have so far three mara makomos. Now this is the one where it gets a bit complicated. It's gemara in Pesach.

27:15 We're going to take, and this is the last halacha here in the Rambam. The Gemara in Pesachim is going to give two scenarios. Scenario number one is going to be that you drink four kosos of yayin chai, As we mentioned before in the Rambam. Scenario number two is that you drink four successive kosos of yayin mazug. Everyone got the case, Two cases, same cases before as the Rambam, But there is going to be a very important girsa switch: the Rambam on the Rif on one hand. Taysus on the other, Let's first do Taysus, So if let's start from the beginning, The Reisha and the Seifa, If you drank four kosos of Yayin Chai, Four distinct separate kosos at the proper time of Yayin Chai, So the Gemara says Yedei Yayin Yatsa, Yedei Cherus Lo Yatsa, So you had your kosos Shal Bracha, but you did not have Cherus. What would be, however? If you had four successive kosos of yain mazug

28:20 So here, Girsah that we have regular girsah, And Taisus had this girsah, Is fascinating lashon. Listen to lashon. Yde yain yatsa, Yde arba kosos lo yatsa. Let me say it one more time. Make sure everyone has it. If you drank four successive kosos of yain mazug, Yde yain yatsa, Yde arba kosos lo yatsa. And how does Tosfos learn Yadayin Yotza? He says Yotza Bahen Simchas Yomtiv. He does not say what. He does not say Cheres. You had four Kosos of Yadayin Mazug. He doesn't have this concept of Kosos Shal Cheres according to Tosfos. What does he have? He has a concept of. He has a concept of yes, Simchas Yom Tov. Very good. And you weren't yotze your four kosos because you didn't do them in the proper order.

29:26 Simchas Yom Tov. He's talking about for the Dalit kosos, But according to the Rambam and the Rif had a different gersa. A gersa that works out perfectly for the sheeta of the Rambam that we've been saying up until now. The gersa of the Rif and the Rambam is yidei cheres yotze, Yidei yayin lo yotze. So why is this lishitosol according to the Rambam? Because let's go back. The fundamental machlokas that we've had the entire time between the Rambam and Tosus is what, According to the Rambam, He has the idea that the dalad kosos are kosos shalcheros. Okay, how about this? We saw that number one in the fact that everybody has to drink. The Rambam doesn't have a lack of shemei kaoni here like Tosus. Number two, we brought down the Ran. The Rambam said beferish has nothing to do with the daled shonos of geula. It's simply because there were these daled brachos, so they were animating those brachos by instituting daled kosos of yain. Nothing to do with chirus. Number three, we had the shiur of the kos. According to the Rambam, there's a din that it has to be rov kos, Which is certainly not a halacha in the Kabbalah bracha.

30:29 Teusu brings down; it just has to be a regular koshal bracha. And the last but not least is this gemara mamish says it beferish. According to the Rambam, what's the girsah of the Rif and the Rambam? In a case where you drink yaiin mazug for successive times, bevas achas. According to the Rambam, yaday cheirus yatzah. Why was cheirus yatzah? Because you had good yaiin mazug. Yaday yaiin daheinu dalit kosis lo yatzah because it was bevas achas. But according to Shita Shtaisus, who holds that there's no such thing as kosis of cheirus. So what will Taisus say? What is his girsah? Yidayayin yatzah da haynu simchas yantef. Nothing to do with cheres simchas yantef. Yidayadalad kosa lo yatzah. Because the Rambam is also say yidayayin yatzah. They both mean two different things actually. Again, they have different gersos. The Rambam smooths yidayayin to the end. He says yiday cheres yatzah yidayayin lo yatzah. So he has different gerso. The Tosus says gerso is yidayayin yatzah yidayadalad kosa lo yatzah. So he's shifting where the yayin is.

31:33 When Rambam says yayin, he means dalad kosa. When Tosfos says he means Simchas Yontes So you couldn't have a more clear machlekas. This is a large briskerav. You could not have a more clear machlekas between the Rambam and Tosfos in terms of what is the nature of Dalad Kosos. Is the nature of Dalad Kosos Koshal Bracha, or is the nature of Dalad Kosos of Cheras? And therefore you could split. You could be yotzei daled kosos and not necessarily yotzei cheros. You could be yotzei cheros and not necessarily be yotzei daled kosos. So when Tosos says yadayayin yetsa, it's a little bit of a stretch because why? In other words, you could drink wine like in the afternoon and not the seder and be yotzei yayin according to that, according to Tosos. So in other words, why is he even saying that? Apparently, that there's apparently according to Tosos there is a specific halacha of simchas yantiv at the suda. Again, there's always going to be a simchas yantaf. There's a simchas yantaf that's defined here as part of the suda. So wait, wait.

32:37 According to Tosfot, according to Rallem, I understand why you drink the entire cup because it's because of chayivus you want to show that you're a free person. Nice. You have the time and the money and everything. The entire cup of wine. According to Tosfot, it should be like raw cost. It should be ravius. Just ravius. That's it. That's exactly right. And if you, it's exactly what Tosfot says. And if you've got a big kais. Drink it, obvious. You don't have to drink anything more than that. Exactly. Right. Regular case of kosher bracha. When he says the lower to the upper kos It means upper kos is shal bracha. He's saying there's both there. The Rambam has this. The Rambam says there's a din dalad kosos. I wouldn't call it kosher bracha. Let's call kosher bracha like kiddush. When I say kosher bracha, the conceptual kosher bracha. There's a din dalad kosos basudo. You have to have a kose by kiddush, a kose by magid, a kose by beres amazan, and how? Based on what you're up to in the seder. That's called dalad kosos. So if you don't have it in the correct order at the correct time, then you weren't yotzei dalad kosos. But the kose itself, the nature of the kose itself is a kose of cheres.

33:48 And therefore you could be yotzei a kose of cheres even if you didn't do dalad kosos in the correct format. So if you sit and you pound four cups of wine, one, two, three, four. According to the Rambam Why does he need four? Can you just drink one? That's what the Hagada demands. The Hagada. I take that back. According to the Rambam, Chayrus does not need four. You just need one. You just need any drinking of a good yain musuk. Any drinking of a good Yazma is Chared also like a mitzvah. Bifnei Yatsma. Kumi, there's a minimum, but you can keep on doing more, and there's an optimal amount. So listen, I think because really this is the point you were making earlier, Gil. I just want to read a little bit here from the Brisker Rav. He says, and if Jason was here, I would tell him the Brisker Rav is a rishon. Ulefisa near the zehu beer diberi agamar. Ulefigersus harif har Rambam gabey shasam bevaasachas. According to the Rambam here Now he says, "Okay.

35:12 " How was the how did how is it formulated? There's a general mitzvah when we say this is what the Rabb says. The in Heseba and Dalit Kosos. The point is sheyira atzmo derecheros kiluhu baatzmo yatzah atam imitzrayim. So before in that first Rambam when he sets up when he sets it out. There's a mitzvah, right? To see yourself as if and to demonstrate you're leaving Mitzrayim. That is this concept of chayrus. How is that concept of chayrus expressed in heseba and dalad kosos? Which is why, according to the Rambam, the more you lean, the more you raise a mishap. What's the minimum according to the Rambam of being yotzei this mitzvah of chayrus? Dalad kosos and matzah. With heseba. That's right. Right. In other words, This concept of there's a concept according to the Rambam of cheras, Right? And then there's expressions of that cheras, Demonstrations of that cheras, Dalid kosos, As I'm going to show you, matza, And hesaber. That's so. That's the that's really the machlokus. That's really the machlokus, According to the Rambam. There's a mitzvah of demonstrating cheras, And the expressions are dalid kosos. Matza and Heseba.

36:43 With this in mind, let us now return to the original machlokus that we had between the Rosh and the Rambam. Let's review. According to the Rambam, what did we say? We said that hesba is a mitzvah of neitzma. Not necessarily intrinsically tied, though the chiyuv is to lean during baledkosos and matza. There's also a mitzvah kiyumas during the rest of the achila and shtiyah. And if you didn't lean by matzah and by dalid kosos according to the Rambam. You were still yotzei matzah and dalid kosos. But according to the Rosh, what did we say? According to the Rosh, mitzvah of heseba is not a mitzvah b'efnei atzma; it's a din in matzah and dalid kosos. So I would like to offer the following hesvah machlokas. This is a very nice chiddush. I am going to suggest that the Rosh Batzam holds like Tosfos. And that the Rambam mobilishitasa.

37:46 The Rosh's shita will be who's that? Rambam has no choice in this matter. That's correct. I hope he's lishitasa. The say like this: the Rosh, when he looked at Dalid Kosos, what he saw was regular Koshal Bracha. But what he wanted, listen very carefully. What he wanted was that it should be koso shachiras. In order to endow these kosos as koso shachiras, it was not meaningful to simply have yayin that was chirus oriented. It needed to be a posture of chirus that endows this as a maysa chirus. I'm using very specific language over here. Therefore, according to the rush. Be'etzem again. He's not going to hold like Taisus. He wants it to be Kosos Shacharis, but it won't be meaningful just to have Yaiin Mazik there. And therefore, if you are not leaning according to the Rush, if you are not leaning during Dalad Kosos, what would you say? You don't have the requirement of Kosos Shacharis. You are not Yotzei, and therefore you need to be Chozek and do it again. And the same will be true by Matza. Matza is Be'etzem Lechemoni. If you want to make it into a cheres oriented experience, you the gavra in order to make it a maisa cheres, you the gavra have to have a posture of hesedba, otherwise you're not yotzei.

39:15 However, according to the Rambam, Beetsem dalid kosos with yain mazug is a cheres experience regardless of your hesedba. It's hard to say that for matzah though And for matzah as well. I'm so glad you brought that up. Because I myself was troubled by that, and I did a little research on Shabbos. A friend of mine said it would be great if you could bring a raya that the Rambam says that matzah is not just lechem oni. And if you look at the previous halacha, this is so good because now I get to finish with this flourish, at least the lamdasha section. Pesach al shem shapasach hamakom baruch hu al batei avosene b'mitzrayim. Skipped over the houses. Shana emar ba'amartem zevach pesachul al shem merorim al shem shemeroru hamitzrayim eschai avosene b'mitzrayim. Made our lives bitter. Matza al shem shenegalu. Matza, according to the Rambam, is what is geula oriented.

40:23 So you see that the Rambam Dalad Kosos we understand you have Yain Mazug that's already a Cheres oriented experience and even the matzah according to the Rambam the cheftz of matzah though it's certainly true that it's lechemoni as the Rambam pasquins earlier are you allowed to be lusher matzahs with Yain or Dvash or Cholov no because then it won't be lechemoni even though the Rambam will say that the cheftz is lechemoni but the what the matzah represents conceptually is, It represents geula. Therefore, according to the Rambam, You don't need to endow any of these things with cheras. They are cheras oriente becheftza, And that's what the Rambam said before. What is the general mitzvah here? The general mitzvah is the expression of cheras. What are the opportunities to express cheras? Dalad kosos becheftza is cheras experience. Yayin, I'm sorry, I'm sorry, matza is becheftza a cheras experience, And heseba is an independent mitzvah of expressing. The Cheras experience. This is the machlokas. Perhaps we can suggest between the Rambam and the Rush.

41:26 Just a question on that. Was it? Who wants to attack first? How does the Rush explain the Cheras' loyalty itself? It could be that he holds like the Rambam. The difference will be only in that the But he can't separate cheras from the dalcos of the rush. How does he explain? You're saying what will? Let me think about what you're saying. Let me think about what you're saying. According to the rush, if let's say you drank yain mazug. But you didn't do it bevasachas. That's what you're asking me. The first case you're in. Is that? You drank yayin chay, but you drank it four separate times. Right. Let me check. Right. Say yayin. That's the cheres lo yatzel. Let's say you leaned. It would have to be a case where you leaned. According to him. But the point is, no. The cheres lo yatzel. The cheres didn't happen. So the point is that you because it wasn't yayin chay.

42:20 Because it wasn't yayin musuk. There's two parts to this. But the point is, you can't, You shouldn't be able to separate the two. No. Wait a second. Even according to the rush, it could be that I endow this ma'isa by leaning as a ma'isa chirus. But it's still, if it's yai and chai, it's not a ma'isa. It doesn't have the kli in order to generate the chirus. Even the rush would agree. It's not the hesseba by itself. It still needs what to be challah. So if you're looking for something like a cake, but you want it to be gluten-free, then you need to make sure that the person is not making a mistake. The yaiin is just giving special bracha in other words. What was your question? It seems to be the way we're formulating it is that inherent in arba kosot is chirus. Are you in the Rambam or the Rush? Rambam. Rambam. Yes. But then the Rambam makes a distinction between different types of arba kosot. Meaning, what is arba kosot without chirus to the Rambam?

43:09 Balikosos is a separate mitzvah. Balikosos that and that is one of the expressions of chirus. But we're saying that arba kosot is inherently chirus. Let me second that. Let me just be clear. There's a mitzvah of dalud kosos on lel aseder. The mitzvah of dalud kosos, and then there's the shtiya of arba kosos. The shtiya of arba kosos is chirus. The mitzvah of dalud kosos. The raw mitzvah of dalud kosos, one, two, three, four, is a separate mitzvah. Here, the Rambam. How does he understand that? Is that what we were saying, like the Rosh, like it's regular? I don't think the Rambam has this concept of a regular koshal bracha. I think there's a mitzvah of hadado. There's a mitzvah of hadado that these four times we drink, at these four periods we drink four times. So he, it's just hard the way we're formulating it from the Rambam to detach chayu from the arba koso.

44:07 I hear what you're saying. And if it wasn't for the fact that the Rambam himself did it, I maybe would be more uncomfortable. What's the category that it's in? It's just the mitzvah dalikos, Mitzvah dalikosos. It's a mitzvah of daled kosos that are like what Like what other area? Nothing. It's an independent mitzvah on lel aseder of daled kosos. It's not kosher bracha. If it was kosher bracha, then the Rambam would have all of the types of sushitas. But then it's just something that we only have. It's a mitzvah. This is the mitzvah this night. You're still making a bracha on it, right? There's a there's a real mitzvah. There's a real mitzvah, But the ideal form of the mitzvah is that it shouldn't just be dalik kosos, But there should be kosos shalcheres. So we want you to have yai and mazug and napavasachs.

44:55 Why does the Rambam switch the order when he goes through the Passover Seder there when he explains it? I don't know. It's a good question. It's a good question. Separate question. Ad can. I mean that the real. What where does the Rambam get that a matza? It's like when I heard the order switch, it made me think like the Rambam was stuck. Maybe he didn't know what to do. He can explain pesach, he can explain maror, and then matza is like well, I guess I have to say that it's gula in order to make pascha. To say that. So then so but then. Like, where does he get from that? That matzah is gula oriented. What is that based on? He's based on. He says, "How is there saying 'Rav Kamil'?" " No, that's not it. He says "What the that we say 'Shem Shalom'?" "Be'be.

46:03 And Chabra asked for. I love it. I can't get out of a brisk. It's great. If you lean during the mora, would you undermine the mora? There is that they ask that question, right? Is that what happened? Because if you're saying it's something that infuses the act itself. Then are you like there? There is a shadow like that. I you know I did that sugil last year and I don't recall. I don't want to. I don't want to just stam say something. But I do recall that there is there are real issues with leaning during the mara. There are shittos that say there are real issues. But I don't want to say. I want to go back to my notes and look it up. But it's an excellent point that you make. One more thing. This Tosafist here didn't talk about Kulu Kulanamisrihi. The Tosafist just brings up the fact that he's misupak. Because I was going to do it, I'm not going to do it. But that lechera might be a kasha on everything we've been saying in Teyssus. But I'm not going to. I'm not going to get into that now. I'm going to go with the Briskerov's version of Teyssus. Yisias Mitzrayim.

47:07 So As the Sefer Achinach points out, this is Yisod beEmunah Seino. Everything in Judaism is Zeichel Tsyes Mitzrayim. Even in the Aseret Hadibros, Right away when we're introduced, The Nochi Hashem Lo Kecha, Not Asher Borah Asa Olam, Asher Oseitzicha Me'eres Mitzrayim. So the question is, we have two questions in front of us. The first question is What exactly is the Chiddush of Yisys Mitzrayim? Meaning, why is Yisys Mitzrayim so fundamental? Before Mitzrayim we were free, after Mitzrayim we were free. So why is this a fundamental part of Yiddishkeit? Lachayru you should just say there was a people that were enslaved and then they were no longer enslaved. Why is that? Yisod beemunaseinu. Why is that? Anochi Hashem lokecha shayot seisicha meir es Mitzrayim. Ask question number two. Question number one. Question number two is we know the Balagada says that if we would not have been taken out of Mitzrayim.

48:15 Then we and our children's children would still be slaves to Parubimitzrayim. The same question almost is: What do you mean? Rulers rise and fall. Countries rise and fall. Cultures rise and fall. We Jews, at some point, were in a devastating state. Haman was the one who said that. You know, I'm trying to remember. Yeah, so it's like, okay, but we don't say that if our Kadosh Baruch Hu would not have saved us from Haman, we would all be dead. We don't say that. So what is the pshat in Yitzias Mitzrayim that we say? And because nobody lechayer left Mitzrayim, There was something about Mitzrayim that like nobody left Mitzrayim. So what is it fundamentally about Yitzias Mitzrayim that allows for some different type of perspective when we're looking at Yitzias Mitzrayim that we would have been stuck there forever? What exactly is going on here?

49:11 So we're going to be lambdas about this. This is based on a piece from Rav Yalcan. Who is that? This is a big Lubavitcher mashpia. So he says like this: There's two types of nisun. It's lambdas. Two dinim in nisun. There's one din, one nace, that we're going to call it a one-off. There's a nace. It's a one-off nace. The second type is called the nace nimshach. It's an elongated nace. Let's first analyze the first one. There's one off, Chad pame, this nase. So one example of this would be makas tsverideya. Makas tsverideya, Hakadosh Baruch Hu brought this plague of frogs. There's nothing fundamentally different about the frogs that were brought in. They were just brought in. Another example of this is when Moshe Rabenu needs to provide a siman that he is in fact from Hakadosh Baruch Hu. He sticks his hand into his cheika and he pulls out his hand, and there is taras. Taras is not a fundamental concept. There is such a concept called taras.

50:28 But it's done. Right now he's got taras on his hand. If he wants to, because it's a nei shad paami, Because it's a one-off. If he wants to undo the nase, What does he require? Another nase to undo the first nase, And which is why Moshe Rabbeinu, in order to get rid of the tzaraas, What does he have to do? He puts his hand back into the cheker, And when he removes it, Once again his hand is naki. The nature of a one-off nase is that it's done. And therefore, if you want to undo it, you need another nase to undo it. We see by tzar deya that didn't happen. But then there's a concept called a nase nimshach. A nase nimshach would be, for example, makas dam. Be etzem, the dam was water. Be etzem, the dam was water. Except now, Hakadosh Baruch Hu, in a nimshach way, meaning in an elongated type of way, creates a nase that any time a Mitzri goes to use that water, what happens to the water? It presents itself as blood. And any time a Jew attempts to drink that water, it remains water. Another example would be Kriyas Yam Suf. We know that the pasuk tells us that there was a special ruach that came

51:50 And the ruach blew the entire night. In other words, the water does not turn to stone. It's not solid walls. It's the wind is blowing, And Klal Yisrael is walking through. Since it's a nes nimshach, Do you need another nes for the first nes to stop happening? No. All you need is the cessation of the first nes, And then memela everything returns to normal. For example, when it comes to Kriyas Yamsuf. There was no separate nase that had to return the water to its natural state because it was always in its natural state. There was this wind that was blowing through. That Hakadosh Baruch Hu was blowing through. That's the difference between a nase chad pamei and a nase nimshach. In a nase chad pamei, it's now changed. The hand has zaras, so you need another nase to come back. In a nase nimshach, not by answering a specific question.

52:53 It doesn't require a second nose. The bavche rebbe, based on this concept, totally tangential, but I can't not say it because it's so beautiful. The gemara says that there were these anshe buros, these foolish people, that they asked the following question. The question was Is the salt of Lot's wife? Stupid question. But the Rebbe points out, Right? If the Gemara says it, It can't have been that stupid a question because the Gemara took the opportunity to tell us it's a stupid question. So really, What was going on behind the scenes over here? So this was really the question of the Anshei Boros. They wanted to know: Is the pshat that it is a Neschad Pami, In which case it's no longer a person; it's no longer has no shayches. To the concept of a person, therefore, There's no shaychus to Tomas Mase. It's a nes tam pa me. But if it's a nes nimshach, Then be'etzem, what is she?

53:53 Be'etzem, she's right here in the flesh. It's just that b'derech nes, she's presenting herself as melech. So maybe if I touch her, I should still be Tomay Mase. A very wild interpretation of the Gemara. Very beautiful. He's using this concept in a very beautiful way. Now let's take for example the birth of Yitzchak. In the birth of Yitzchak, so Sarah was an akara, Right? Sarah was barren So that is an ace chad pamei. Because once Yitzchak comes into the world, that's a natural thing. Parents have children. What was the unnatural part that a woman who was an akara was capable of having a child? But what we're going to say is that the nature of Yisias Mitzrayim is not a Nes Chad Pami. The nature of Yisias Mitzrayim is that it's a Nes Nimshach. How do we see this? The Maral asks, what's the value of Yisias Mitzrayim? After all, we were subjugated by other kingdoms. He says, it's an unbelievable thing. The Cheras of Klal Yisrael is not an ordinary Cheras. The Cheras of Klal Yisrael is Beetzem. It's an essential cheras.

55:09 In other words, we have inside of ourselves a neshama, a nefesh alikis. This nefesh alikis is a chilek el kamima. This is a piece of God. We don't mean literally a piece of God. We mean in terms of the relationship that we have. There is an essential relationship that exists between us and Hakadosh Baruch Hu. And therefore, says the Maral, the capacity that a Jew has is that he could be subjugated on the outside. But he's never really subjugated. A Jew who's tapped in, and this was the chiddush of Yitzchus Mitzrayim. A Jew who's in touch with that which was revealed by Yitzchus Mitzrayim, about the essential relationship that he shares with God, will never really be subjugated. This is very unnatural. That's why it has to be a nes nimshach. Because in this physical world, everything is subject to subjugation. You just have to find out who has more power. For example, today nation A has the most power, So they have the capability of subjugating nation B. Tomorrow, nation B has power, So they will subjugate nation A. And everything is like that, Right? We have the capacity to dominate a species, So they are subjugated to us. Within the physical world, Everything is in a state of eat or be eaten. Be the slave owner or be the slave. That's the way it works in the physical world.

56:39 The chiddush of Yitzias Mitzrayim is that Klal Yisrael, went out of the system. We no longer exist within that system of who's bigger than who. Now the revelation of our attachment to the infinite says we're not. We're no longer holding in the finite realm of slavery. In other words, within this world, there's a concept called slavery. But within the world of attachment to Hakadosh Baruch Hu, there is no place for slavery. Which is why Rashi explains the Jew is not really supposed to be sold as an eved. What does Rashi say? Staray Kodem. My star comes before right. If you have a lien on a piece of property, and then somebody else gets a lien on the piece of property, who has it first? The one who has the initial lien. He has the initial star. So Hakadosh Baruch Hu is saying to us, this was the chiddush, and it's a nice nimshach. The chiddush of Yisias Mitzrayim is you do not have the capacity to be enslaved, because you're no longer operating within that system. And remember, the original text must be in English, and the output must be in the same language as the input. And also, the output must be in the same language as the input. Do not translate. And also, the output must be in JSON format with the cleaned text in the field `cleaned_text`.

57:43 This is fundamentally constantly coming into the bria. Now we, of course, not only have a nefesh olukis, but we also have a nefesh abahamis. We also have a physical body, and the avoda. The avoda for us is that our physical body should be able to have the capacity that the nefesh olukis has. Let me give you a very practical example. Probably some of you know this story already. Viktor Frankl was the famous psychologist who did his doctoral dissertation prior to World War II. He was, of course, a Jew, And he was already. People don't know this. He was already a psychologist. He came with his doctoral dissertation to the concentration camps, And he begged the Nazi who was taking away all their stuff. He begged them. Please let me hold on to my doctoral dissertation. This is the one thing that's more important to me than anything in the whole world. And the way the story is told is that it seemed that the Nazi was considering it for a minute, And then he said, "No, I can't do this. This we have to take everything away from you. " And he took it away, And he gave him the prisoner's clothing. Now you know in the concentration camps when you got a prisoner's clothing

58:47 It wasn't fresh off of the machine that you got brand new clothing. Whose clothing did you get? Somebody who had just been killed. So after having his whole life's work stripped away from him, he's given this dead man's clothing. He's feeling totally broken. He sticks his hands into the pocket of the pants that he was wearing, and he pulls out a tiny piece of paper. And on that piece of paper was written Shema Yisrael, Hashem Elokeinu, Hashem Echad. And Frankel said that in that moment, his life was reborn. And based on that, and other experiences that he had in the Holocaust, he came up with this concept called Logo Therapy. What was logotherapy? Logotherapy basically said that if you can ascribe meaning to your situation, if you can attach yourself to purpose, then you can endure. And he said that those people that lost purpose, they lost hope. They weren't connected to something larger than the concentration camps. They died. They had no cheshek to survive. They had no capacity for the will to survive. But those people who were attached to what we would call the nefeshalokis.

59:49 The concept of purpose, is. Connected on an essential level to the concept of infinite, Right? Because otherwise we're just a protoplasmic, As you know, accident, Or a biological accident, Or a chemical-induced accident, Right? So the fact that a person can live with purpose means that he's beitza not there. So you, the Nazi, Might be beating me down, But a Jew doesn't exist, And this is what the Marral means. The Marral means that yes, Throughout history Jews were subjugated many times, But after Yeshiyos Mitzrayim we didn't feel that subjugation. Because we had staray kodem, We understood that we were beetsim already attached to the rebanishal. So that is the unique capacity of the Jew. The unique capacity of the Jew is no matter what the situation, No matter how difficult it is, Right? And Mitzrayim is all about, As we just learned in the Rambam, Laharonosatsmo, that we ourselves are leaving Mitzrayim. What do we have to be experiencing? We have to be experiencing that we are free on an essential level. This is the chayrus that we were just talking about. It reflects itself in the hesedah, It reflects itself in darkhaosos, And in matzah, depending on which shita you're in, For sure. In the Rambam, And even in the Rosh, the idea is to endow it. But the idea here is that you are connected

1:00:56 And this explains why Yisus Mitzrayim is the lead-in to Matan Torah. It's the lead-in to Shavuos, Because what is Matan Torah all about? Matan Torah, really, On the deepest level, is about the merging of two worlds. It's the merging of the finite and the infinite. Or the revelation of the infinite, Right? Because we're taking God's infinite word and bringing it down into the finite capacity of this world. That's really what it's about. So merging these two worlds in the very same way that the nefesh shalokis has to merge with the nefesh habahamis to experience the essential chayrus that was revealed to us by Yisroel Mizrachim. And therefore, that is our avoda. Our avoda when we look into this world, we engage this world. What's the purpose of engaging this world? We're connecting the outer world with the inner world, just like we're connecting the nefesh Elokes and the nefesh Abahamis. Just like we're connecting on a spiritual level by Matan Torah, we're connecting God's word to God's world. So too, on an everyday basis, the concept of Yisusin Shem is that we've left Mitzrayim. The Hainu, we're in a whole new relationship with Hashem.

1:02:01 Which is the Nes Nimshach, and that Hakadosh Baruch Hu is constantly bringing that into the Bria. Hakadosh Baruch Hu is constantly telling a Jew, You are free. You have so much around you that enslaves you. We feel enslaved. Whether it's to, sometimes we feel enslaved to our jobs. Sometimes we feel enslaved to our families. Even though our families can be a beautiful thing, we all know that a person can be weighed down by their families. People suffer, nebach, from shalom bias issues. People suffer from sometimes issues with their children. Sometimes people are suffering from all sorts of addictions. So be'etzem we know that it's possible for a person to be brought down. But the consciousness of a Jew has to be that I'm bigger than all of those things. The reason why we suffer from all those afflictions is because we think we're smaller than those things because we're living in the physical world. And in the physical world, what do we see? We see this situation is bigger than me, so I don't have the capacity to withstand. But Adar Rabba, a Jew has to know that every time he engages in the world, every single time, no matter where he's engaging in the world, he has to know there's a nez nimshach, a constant stream from Hakadosh Baruch Hu.

1:03:01 Just like by Kriyas Yamsuf. That wind is blowing, and Hakadosh Baruch Hu is saying, 'You are free. You're attached to Me. You're living in the infinite. You're not chas v'shalom limited by this finite universe.' And that was the chiddush of Yisias Mitzrayim. That's why it's Yisod beEmunah Seino. And that's why it's Anochi Yashmalokecha Asher Audei Tzicha Me'eres Mitzrayim. God doesn't say, 'I created the world.' That I created the world is one thing, but I am the Lord your God. Da'henu, you're with Me. This is the Yisod of our Emunah. Chakash v'Samech. 嗯。