The Haggadah (12) - מאבל ליום טוב

Today's limud is hagod and we have the hashem holding at the 12th and final shar of this segment of the shurim on the pesak. It's the last shar again for this segment on So the overwhelming majority of the and certainly the last eight or nine focused on one of the 15 that we have and that is Mid and that is when we tell the story the story of Mit. We saw that a lot of what we discuss in mid is rooted in kazalishn and mikas invar. One of the that the Mishna says one is required to do in order to fulfill this mitzvah properly is a person has to figure out a way to visualize and conceptualize as if he himself was a slave in Egypt and that tonight is taking him out of and it's with that we begin this shift of lyricist In every single generation doesn't matter how far we've moved we are from the actual exodus a person has an obligation to be able to see himself as if he left the says you are going to tell your child that's because of this that took me out of other words didn't only take out our grandfathers took us out as well as the says. In other words, when the father's talking to his son, he's not only telling him what happened to him, but he's including his son who was actually not alive at the time. He took me out, but he took you out as well. What do you mean he took you out? He didn't take you out, he took me out. The ter is and it's the obligation of the father and the child and even us 3,338 years later to be able to somehow come to a point where we feel like we were slaves of but took us out of and we continue it's for this reason and according to most the segue is because of the fact that we have to view ourselves as if we were slaves in and took us out. It's for that reason that we are obligated all different of praise to who performed these miracles because again all these miracles who took us from he took us from a place where we were depressed we were very sad and now all of a sudden we're happy who took us from being in a state of aos now we're celebrating yont we were living in a proverbial darkness And took us to a place where not only were we exposed to our but we were exposed to an argu we were we had zero freedom. very similar to he took us to he gave us redemption of and for that reason we have an obligation we have a responsibility to give and that's going to segue into the next part of the hagod and that is we're going to begin reciting the howl so let's just hit the pause button very early in this year and just uh figure out what we just did. So we just quoted an excerpt from one of the which discusses another in the laws of and then we said because of the fact that requires us that obligates us to give and And it's for that reason. And that's going to usher in us reciting the halo. A few things. First of all, it feels like from just reading the words that the reason we recite the at the is because just the what we just read. And that's going to bring us now to the fact that we're going to say halo. Truth is we need a excuse for why we're saying hello. We're going to say halo the next morning, the morning after that, the day after that. Every single y if we say halo. Why do we need an excuse to say hallow? So push the teres we always say hallow but we say hallow as part of shakas. We say hallow during the day. We never say hall yont by night. And it seems that even though the le is this big deal and we're doing things by the le that are different than what we do that is in fact one of the themes of the but at the same time to say the only reason we say by the way is because and here's the point we're not just saying thank you Hashem for something that you did to our thousands of years ago You're saying how because you yourself just experienced a miracle and if you experienced a miracle today, you would literally spring into giving and that's exactly what we're doing. So if a person's able to execute the of the properly and he's able to start the and he's able to conclude the seder with and do it in a way where he has this of Well, he just experienced a great miracle. And if he just experienced a great miracle, he's obligated to go give. In other words, when the is because of something that happened thousands of years ago, then you say hello by day. You don't say by night. But this is because and being that that's the reason you're saying hello. So that's to say hello by day by night. It doesn't matter when the reason we're going to say by the is related to that's the because therefore we have an obligation to give up just to say this in a different to say that is really referring to is going on because we have an obligation to feel as if performed the miracle with us that obligates us to say halo and that of transcends the regular of usually hallow is governed by certain laws. Well, this of is a different of and this is related to the fact that we ourselves experienced a miracle and being that we ourselves experienced a miracle that therefore would require us to say hal even to say hal by night. Another point that's worth mentioning. So the last thing we say in the world of mag is but really if you pay attention we've been in a subtle way referencing this throughout the just go back to the beginning the child asks manana and the terret is so we mentioned that in the seder of the just the structure of it we give two the first is ter and the second Rob's terrors based on the what exactly says but according to the first terrors that we mention in we don't say we say in fact the next sentence we almost say it with the evil So right away when we mention we're bringing out this point of when you go through the in the world of so where does it begin? We don't just say who took our and he was again we're emphasizing the fact that we ourselves had this and this is somehow affecting us but the bottom line is this is another one of the are unique to the way we tell the story of the just one more point before we start hollow in the second share We mentioned that Brisker at his sedar used to always say that there's a obligation to tell the story of at less also an obligation to mention every single day and used to say what's the difference between the mitzvah to tell the story every day what's known as the mitzvah of versus the mitzvah that's once a year what's known as the mitzvah of would say that there's three number one when the you have to be number two said when you have to do it and finally said you have to mention and you have to say etc. That's something that's unique to the mitzvah of the truth is after going through the a little bit and going through many of the Mishnas without even noticing in the I think there's more between the mitzvah of and the mitzvah of number one the mitzvah of includes in it that you have to be that was a huge deal. In fact, the we made a big deal about says that when we say that it means specifically if someone's marble in the parish of I don't think is of anybody to go and to specifically if it is we've never been the mitzvah because where's the mention of in the par ofishma which is with the mitzvah of here's another one we mentioned at the end of brings that when you're saying the when it comes to the mak make sure that you say it in a language that everybody's going to understand it even have to call in the infamous mashars right make sure everybody is in the room because the counting of the 10 m is critical to the mitzvah of and we is because it's in the end and by and the beginning of by tells that I'm hardening the heart of and I'm messing with him. I'm manipulating him because I want to bring more makis. What's the purpose of all these mak? So it's clear in the that the were given for us to one day tell the tale. We mentioned from the what came first was it the makus that came first. Therefore we have a mitzvah of says the chicken and the egg. It's actually just the opposite. It's because there would be a mitzvah of that who made the makus. So for sure the makus is an integral component to the mitzvah of mitz. That's not something you have to mention every day. That's for sure something that's unique to the mitzvah of how about the portion of the we just read that obligation that you have to be able to somehow get very creative at your imagination and act as if you yourself were slaves of took you out. That's not something you have to do every day. That's something that's unique to the mitzvah of we mentioned the with the de that he makes in the Rambam and his mitzvah and the mitzvah that there's two demon to the mitzvah. It's not enough to just mention the miracles, but you have to give which by the way it sounds like maybe that's related to because that's what's and that's why you have it with that's why you don't have it by the regular but this is not a time for this but the bottom line is said that this in terms of the mitzv of you see The fact that you have to do just from going through the yeah you have to be durish by you have to talk about the 10 it's not enough just to mention it but you have to also give in the second cheer we reference that in the brris or one the brisk. So they have a shear brought from where he was a little bit on three things. Why is it only three? A little bit of what we just mentioned is there. But again, these are very very obvious to learn. Why did say there's only three? I don't know. Back to the envelope. I'm already by seven. I'm sure there's many more. Regardless, on that note, we said that because and we made a huge deal. One of the themes of the was that it's not enough to only talk about the miracles and be but we also have to give that's really the next segment of the which is now very interesting because we're about to start hollow. We've all said hollow before. First of all, when we say halo, we start with a braha, right? Don't you always make a braha before you say halo? No braha. So that already tells you that this hollow maybe is uh a little bit different. Truth is if you look in the say that we don't make stating that this paragraph that acts in lie of a meaning you're saying which is really but the bottom line is that paragraph is like a super braha so you don't have to make a bra in fact somebody aska that why is it that you don't make a you make that how come you don't make the so it's included in so is a it's a it's an interesting discussion if you take a look in the but again the first anomaly about this is that we're not going to make a but there's a much bigger anomaly and that is we're going to mention the first two paragraphs s of and then we're going to party. We're going to have a suda. We're going to eat. It's going to be some more wine. And really until much later in the evening, we're not going to resume saying. So where do you find such an idea? And by the way, there's a concept of it's not this is when you skip and this is literal. So what's going on over here? So if you take a look at the of the and if you take a look at the of they both say the same exact thing and that is that really really if you ever learn how we have to put that on our bucket list but if you ever learn how properly you'll notice how is made up of two components there's the first two paragraphs of hollow and then there's the rest of said theel and said the gro the first two paragraphs of hollow Talk about the balance of the talk about us praising for things he didn't even do yet for things that he's going to do this of is clearly all about the story of so in the context of in the context of giving for the events that took place by we mention these two paragraphs because these two paragraphs are very much in line composed by although that sources these pro maybe literally to the times that left but these two paragraphs talk about and we're in the middle of being we have to give so it's very appropriate to use these two paragraphs but the rest of has nothing to do with the rest of is related to and that by the way obviously we're not going to get to this insh but that by the way is really the focus and the theme of the second half of the sed and this is really in line with something that the say that if you want you could make a yak on the sedar and that is that everything up until the end of the suda that focuses on the of mitra And and then we turn our attention to hoping and really beseeching to redeem us again just like he had in the past and being that the rest of is for events that are going to take place in the future. It's all so therefore it's appropriate to recite that of during the portion of the but the bottom line is we're going to now go through the two of I think it's good to just read it inside and touch it why not and on that note praise the bar hallelu the servants of bar they praise hallelu they praise notes but name of a bar if you look in the mafm they all say that it's impossible to be mahalesh bar we have no ink but the shame of which in the capitalistic world is code for the mid the way reveals himself the fact that is those are things that we can relate to a little bit and as a result those are things that we're capable of being May the name again note but may the name of be blessed may from now until forever. If you look at the what does it mean? So it sounds like we should praise from when the sun rises until the sun sets. So you look up uh your way of figuring out what time the sun rises and the sun sets. So from 5:22 until you're going to praise then you'll take a little break and then rinse and repeat. You'll do it again in the morning. That's not what it means because that almost sounds like you're not always praising. It's only means from where the sun rises until we the sun sets. It's actually focusing on not the sun rises in the east. It sets in the west. means from sea until shining sea. It means everywhere is fact if you take a look at the banel. So classic again I think we uh tried bringing out the point as much as possible that Barbaranel on the Hagod is very very critical not easy but critical but here's the point says that Barbarell if you do a little bit of a you'll see that there's four things that we just mentioned we mention who praises we mention who we praise we mention when we praise and we mention from where we praise who praises hallelujah Who do we praise? When do we praise and where do we praise? So again, we start off. But who are the praisers? Who's the praise? When are we praising? And from where are we praising? Either way, what's the is bigger? He's greater than all the nations. In fact, his glory is all the way up in the heavens. Who is like who sits so high yet? But at the same time, he lowers himself to see what's going on. lifts from the dirt the dull the poor person may from the lit up the that's a synonym of dull does that to now place this dull to place this together with the with the royals with the ministers with the of his nation returned turns the habias. So if you look at Devon Ezra, Devon Ezra says that that stuff is a little misleading. What it should read as is a habas. So the who doesn't have a house who doesn't have any children who returns the to her house gives her a house. The mother who's didn't have any children will now have children. Halleluah. That is the way we praise. So a couple of things. First of all, so the at the end. Isn't that a little uh misleading? Right? Usually, what does that mean? Right? It's it belongs to me. I gave it right over here. You have says I picked up for me. So if you look at Rashim, Rashi says no. Rashi says that very often in psalms in poetry there was a yud that was thrown in at the end of the word just to give a little you know poetic flare to it. And Rashi says don't get distracted by these. So really it's not he in the possessive form but it's Where else does Rashi say this? So we spoke about this in the Rashi made the same exact observation. Rashi said right said there's a lot of inash. all those ys is because this is a shir and in the sh there's always poetic license and you're always going to use different uh letters or different uh words just to make it a little bit more poetic and that's exactly what's going on over here. All these youuds over here are a little distracting in terms of understanding the but make believe the youth wasn't there just from the perspective because really it's not being in the kavana it's just here in terms of making the song go a little bit nicer now we mentioned that all the all the we mentioned from theel and the goen that the first two proim of the hill focus on mitzvah That means really what we just mentioned here seems to have taken place circle. So what do we mention here? Again the first tukim was talking about who's mahalo who are we mahal when are we mahal and from where are we mahal okay so what now is the subject of the hill we're being why is greater than all the nations so big dominates the nations when didminate the nations by mitz That's the right. That's one of the big of that talks about the par with and by that he showed that he's greater than all the nations. who's like who's so up high, but at the same time he lowers himself literally to see everything that's going on and he'll do things about it. When exactly when exactly did that play itself out? Oh, that's the second of the three things that talked about. That's the adash that you should know who's who knows he cares and who literally is being he's being in what's going on in the world. And then finally was actually going to do something about that. And what did he do? He did something to so really the messages that theel said which are the the three core tenets of our faith that we're supposed to take out of the story of are expressed right here in this paragraph. I mean the fact that we're being exist that talks about the and the fact that but at the same time that too is something that is a testament to the all ideas of the amun that we're supposed to take out of the story of are all being manifest right here either way. So again the first of the two pro of which talk about we talk about being and we just mentioned that has all these different mileas that we said are essentially the the tenants of our faith. Now when did all this? When did he show this? Again we gave it away. We said it was by now we mention it inside lawyers. Now that you want to know when this took place it took place when left when left a foreign nation. It was at that time that Yehuda became the holy nation of Israel and Israel became the subjects meaning who became the king of Israel. Now what does it mean Yehuda and Israel? So when you learn you know that the word Yehuda Judea Judah right is very much synonymous with the Jewish people. So in a psalm it would make a lot of sense to say it's very poetic. That's the shot. But if you take a look at Rashim Rashi says that the reason we're giving Yehuda a shout out over here is because we're talking about or we're about to talk about the next and who was the first person to jump into? It was and because the first person to jump in was for that reason his whole shape of Yuda gets this special mention over here. Either way, so what happened? The Yam saw coming and the Yam ran away, right? If you could just do the visual over here, right? You see somebody coming towards you and you're scared of the person, you start running for your life. So it sounds like that's what happened better cross the street, right? ice and you make a beline the Jordan River also was it also went backwards it started retreating now when did that happen so if you look at there's two is it's because when split the sea all the seas everywhere split so the same time of it was also other say that this is referring to when crossed together with the when they actually entered. So even though we're talking it feels like more the moment of but we just fast forwarded seven days to talk about. So now we're fast forwarding 40 years and we're talking about the mountains danced like a like rams and all the hills they also were dancing like sheep. When did this happen? So the say this happened by so all the mountains and the that were near hari when came to be on hari. So there was a whole raka going on literally right that's what was happening. So this was talked about by Mina. So again we have a mention of that's generally when the left a shout out that's when according to that's referring to. So now we ask the right why why you who are you running from who are you afraid of why are the mountains and the hilltops why are you dancing like a bunch of sheep what's going on over here the says it's because the is coming the creator of the world means creator the creator of the world is coming the god of is coming and is someone from whom we need to be afraid. Is someone from whom we need to run from is somebody that we have to dance for. You know why? Because is someone that's able to he's able to take he's able to take a rock and convert it into water which say happened to is also a type of rock was able to take a rock and turn it into a Mayan of May. That's referring to when by the when it happened the second time in the parish. You want to know why we're running? We're running from what's able to do? He's able to be he's able to make hence the hence this very dramatic reaction to the fact that is coming right now. So this second paragraph that's obviously talking about it begins and it's for that reason that we mention it here couple of just very obvious number one. So it seems that the yan, let's start with that was why we asked him why were you right why is this something that you did and the told us it would appear that by there was a special guilo of the so much so that it scared the right said I'm running I'm scared for my life. WHAT ARE YOU SCARED OF? I know the and as a result I'm getting out of here. I'M AFRAID BUT CLEARLY implying again just read the nothing fancy that the right just to bring out this point. We know Hashem is everywhere. So what do you mean now I'm running? The Yams doesn't run every day of the week. So why all of a sudden wasn't running here the terret is because the was about to come and I think it's this is in line with that we spoke about in the and that is that at the end of the at the end of said why did say that so is and if you look at the that's how they explain it it's because at saw the the And say that that's because the word like Z always means you're able to look something between the eyes. You're able to point to it. So at the time of there was a there was a there was by the way we say in we saw the and that's why we said that means there was an incredible of at the time of that's exactly what the yam was scared of the everybody see there was an incredible incredible hiscalus and That's what caused the yam to run away. How do we know that's what caused the yam to run away? SAID WE ASKED THEM, WHERE YOU GOING? SAYS, I'LL TELL YOU EXACTLY where I'm going. So it's in the that was very very present at the time of and that's exactly that's why said so the ran for the hills pardon the pun what did but I think that's what's going on over here one more I'm sure everybody's thinking this I I think 12th sh a and that is again it's the first time I kept this the yam ran the yane ran the mountains and the hilltops are doing the everyone's dancing and we want to know why and we ask and he gives you a whole if This peric of would follow all the other pro. It would read like this. Would have to tweak his a little bit. But this is the way you would read. But we throw in two. It's because this paragraph is telling the story of And this is the So we do it. I think it's posit We're not just telling the story of we're doing it. That's the that's the what's going on. Either way, we now return to the redeemed us to of course our ancestors as well who brought us to this night for us to have the mitzvah of the but just like you did this for us now we digress into okay You should allow us to arrive to days that are going to be even greater than this day. days where we're going to be because you will have rebuilt your holy city and we're going to be rejoicing over the fact that in we're going to have a we're going to be able to do the and when we have that we'll be able to eat from the after of course we do after the dam of and are going to go on the wall of and it's going to be and then we're going to sing for you a new song. the fact that you redeemed our nephesh and then so before we say goodbye just a few the first is that I heard from we mentioned. What do we mean when we say that took us? What exactly was the aos that the yen experienced in mit that we're now mentioning that took us may a leont part you would think that maybe it's related to the fact that a lot of Jews died in mit the four fifths you have the kaben that was thrown into the Nile River but where did that a was turn into a yontiff it's mustabra that people that lost loved ones in Mit and continued to mourn their brethren, their children, their parents, whoever it might have been. That was whoever said that. Where do you find that there was an apos? But you don't find that it was nebak just because these were redeemed that means they forgot about all those people and now all of a sudden instead of it being an ais it's going to be a yontiff. At first glance, it's a little sawsome. What exactly is the you take a look at the in his soy says comes up with a little bit of a that's not so much if you take a look at the he also comes up with a little bit of a mahal that's not and the reason that not being at least the shot of why they're not is because it's very what is where was there an ael that was a subtle question but that literally only the and really once you hear this said is and that is everybody knows that on the one of the foods that we put is an egg. Why do we put an egg? So if you look at the Ra brings it, it's to the of the now why would we equate and why would we make a B? If you want to make a you do it and by the way we do a lot of things as for that. Where does come to so that it's based on it's because there's a connection between the night of tishab and the night of m and the connection is that the two things fall out on the same night and being that well tishab is always going to be the same day of the week as the night of pes so there's already some sort of connection between the two and that's where it's manif this that we make on the night of the but if you take a look at the one of his he says as follows read it inside says I have a different heritage of why it is that we use an egg why that is one of the things that we put on the I believe because there was an old custom that the Jews had when they were in Mit that every single year on the first day of PES. It was a it was like what THEY USED TO CELEBRATE ON says because we know the Brisbane happened exactly 430 years before the left and it happened literally on THAT SAME NIGHT. THAT means the which came along WITH THAT took place on and it was on that night that s was tak when did par take sorry it happened ON it was on that day that that stood in front of 210 years before the year that we're going to leave. It happened literally on that night. It happened exactly for 86 years. That means it started 86 years before the left. That means it started on test even more than that revealed himself to the first time by came to parro and what did say that also happened on which means that if you think about it it was literally like literally think of all the happened of the all the we're going to have to go through it was all of these things were inclusive. They were all part and parcel of things that took place at the which happened on test Nissan. Sorrow was taken on test Nissan. Yakov stood in front of parro which was not an easy thing for him to do. That happened on test Nissan. the happened on Nissan the which was the that happened on Nissan and that's why that understood all this they used to treat that day the way we treat but then the left mit on and when the left that day was it went from being a day when the morning to now all of a sudden it was a day that was this is maybe the reason that's maybe the reason we eat an egg the night of a fellow it's a to the fact that this was once upon a time a day of the greatest that we've ever had was when the day of Misa went from day a day of aos to being a day of Dr. Pam didn't fear but he said there's no suffic in my mind would have feared this way and he even said I believe probably said this by his was a day of and it was literally the day was from being was a day of and now all of a sudden it was it all of a sudden became the day of yontiff the day of Nissan was nepak. It was nepak to become a day of yontist. I just want to be messiah with one heres. The herish is how did we start maggot? We started maggot we spoke at from the now why do we start maggot? He said, "But it's really when there was a basal point of the leased." The focal point of the lease was the carbon pes. But unfortunately, we don't have a bas. And because we don't have a bas, we don't have a carbon pes. So instead of the focal point being the carbon pes, the focal point are the matis. See, he said we start off the and we say with a craft we pick UP THE MAT. THIS IS UNFORTUNATELY LIGHTER. This is the centerpiece. This is the entree of the we refer to it as bringing out the point of the matzah that represents but the point of the matzah that represents it represents IT REPRESENTS ONI THAT'S the component of the matzah that we bring out and then we say that because we don't have a carbon pes and because what we have is merely the when there was a carbon You had to be from the when there was a carbon. You had to be from the but now we don't have a carbon. Now we have but then we fear with to have again a with a centerpiece is going to be the the carbon pace. But how do we start maggot? We start maggot We started with a we started bemoning the fact that we don't have the carbon. How do we end? What's the very very end of we turn? We thank first for bringing us to this point and then we say We conclude with a again for the carbon we start maggot we start maggot this is the centerpiece of our sed and we end again with a that we should be that at least by the next seder it shouldn't be centered around the but rather It should be this is but just to say the a little bit the promised us that one day we're going to be to see miracles that are going to dwarf the miracles that we saw when we left when the left we were we went and took a day that was a day that was hook morning. It was a day of a and it was from being a day of evil to a day of we were promised by the that all the fast. These are going to be days. These are going to be days that are going to be again to days of he made we had this went from being a day of evil to a day of so we ask we should be ready that all these days of they should all be to days of the promises of the shall be fulfilled. We should be where we'll sit again with this and will tell a new story. A story that we don't need to remember from 3,3838 years ago, but a story that we will have all witnessed. We love the in this but we're ready not for the we want to be able to tell a story that we saw with our own two eyes. A story that we were ourselves experience. Mist and hero on the