The time you mix the flour with the water, so then the clock begins ticking and you have a shiur mil, say 18 minutes, until it will become chametz. So why is it that in the matzah bakeries everything is so frantic and hectic? It's not so difficult, by the time you put the water into the flour, to get the matzah baked within 18 minutes. So the Rosh says that that shiur was only said prior to when you begin to be misyasek with the batzek. But once you begin kneading the dough and it begins getting hotter, so then it's machmitz much more quickly. And then the shiur is not a mil, but then it can be machmitz much, much more quickly. We don't know exactly what the shiur is, but the chimutz, the process of chimutz can happen much more quickly. So mimaila, that's the basis for the zerizus which is demonstrated in afiyas matzah. Question is again, al pi Aggadah, what does this represent that matzah has to be baked in such a way? All of the mitzvos a person can do with less, again, with less haste and with less, less of a, less of a rush. He doesn't have the same pressure, kivyakol, that you have when it comes to baking matzah. So what's the significance of this? So lichora, the pshat is as follows. When do we find people rushing? And when do we find people acting with that kind of intensity is only when people have single-minded purpose. If someone is for instance late for a plane, so he's got 30 seconds to get down the long corridor at the airport and they're about to close the gates, he's not going to be able to get on the plane. So ordinarily when you walk down the aisle, the corridor at the airport, so you stop and you read the headlines and you stop to see what the advertisements are on the wall and you stop to see that they painted things. But right now, the only thing this person has on his mind is that he has to make that flight and he knows that he can't afford to be distracted for the slightest moment from that goal because otherwise he's gonna miss it. So that single-minded intensity where it doesn't allow, it doesn't tolerate for any distractions, so that generates the kind of zeal and zerizus which accompanies afiyas matzah. So that's what the Torah says, if you want to create matzah, lachma deheimnusa, true, and which will represent and signify true emunah, so you know that we have to have, we have to go through our lives with a single-minded intensity that everything we do, our minds, our efforts, our energies have to be concentrated exclusively on our emunah, on deepening and heightening our emunah, on our avodas Hashem. So that's why the Torah says that the only way you can make a matzah, the only way you can make a matzah is if you have that single-minded intensity and the drive that comes along with it to focus on inyanei emunah, to focus on inyanei emunah. So matzah represents emunah. Mimaila, at the very outset, in our introduction to Maggid, so sippur yetzias Mitzrayim also, לחם שעונין עליו דברים הרבה, sippur yetzias Mitzrayim also, the kiyum of sippur yetzias Mitzrayim is also to have that same effect on us of again instilling within us and heightening our emunah. So that's why we have to say at the very beginning, again to explain what this mitzvah of sippur yetzias Mitzrayim is that we're about to engage in. So right away at the very beginning, there's a declaration of our emunah, that hashata hacha, true, that now we're still in galus and now Klal Yisrael is in an eis tzarah, but לשנה הבאה בארעא דישראל, and hashata avdei, לשנה הבאה בני חורין. It's not, it's not a different theme than the Ha Lachma Anya. No, it's the same theme, and our introduction to Maggid is that the entire story of sippur yetzias Mitzrayim, again, al pi halacha, al pi Aggadah, relates to and revolves around the axis of matzah. Al pi halacha, לחם שעונין עליו דברים הרבה, and al pi Aggadah, that the same way the matzah represents emunah, so too, so too our sippur yetzias Mitzrayim is supposed to evoke that within us. And lichora, this... Again, not just as a drasha, בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא עתה משעבוד מצרים.
A person has a chiyuv to experience every year the geulas Mitzrayim. Experience the geulas Mitzrayim. And we know lefichach, that's what generates the chiyuv Hallel. That's why there's a chiyuv component of Hallel within sippur yetzias Mitzrayim. Havan nisbonen, the dor of yotzei Mitzrayim, who witnessed, who witnessed all the makkos and then left Mitzrayim, so certainly part of their experience and part of their emotions was not merely a sense of shevach vehoda'ah, that they also came out with a much deeper and much more profound emunah than they had prior to that. So if בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים,
and again it's intended very literally, lefichach, there's a chiyuv Hallel, because a person has to give Hallel for what happened to him. So too mesayem ba'da'as ha'emes, so too when Klal Yisrael left Mitzrayim, they left Mitzrayim with a deeper emunah, a more profound and pure emunah than they had prior to that, so too we have to accomplish that through sippur yetzias Mitzrayim as well in order to fulfill the bechol dor vador. So mimaila that's our hakdama of bechol dor vador of השתא הכא לשנה הבאה בארעא דישראל stating from the outset, declaring as an introduction to Maggid that sippur yetzias Mitzrayim is intended to express and evoke our emunah. In this context, it's very significant we know the Rishonim quote the Tosefta that חייב אדם לעסוק בהלכות הפסח כל הלילה that מצוות סיפור יציאת מצרים is fulfilled not just by telling the story of the yetzias Mitzrayim, but by learning Gemorra Pesachim. By learning Gemorra Pesachim, hilchos Korban Pesach, perek Arvei Pesachim, by learning Gemorra Pesachim, by learning Gemorra Pesachim. So this seems a little incongruous given the context of sippur yetzias Mitzrayim being focusing on emunah and helping us cultivate that middas ha'emunah, so we should have limited ourselves exclusively to inyanei hashkafa. It should have been more, we should have said וכל המרבה לספר ביציאת מצרים, more about the nissim veniflaos the way the Rambam formulated the beginning of perek zayin. How does, how does our involvement with the sh'lo lishmo of, a kavana of sh'lo lishmo of how that affects shechitas hapesach, so how is that consistent with this emphasis in sippur yetzias Mitzrayim? So ela mai, here too there's a very profound lesson. The Rambam says at the beginning of Hilchos Krias Shema, the Rav zecher tzaddik livracha used to call attention to this, that we that the parsha of Ve'ahavta of Shema Ve'ahavta is the first of the three parshiyos of Krias Shema, even though it's not the first chronologically sequentially in the Torah, because it has the three yesodos of קבלת עול מלכות שמיים: yichud Hashem, ahavaso, and talmudo. That talmud Torah is an ikar, is a yesod in קבלת עול מלכות שמיים. In קבלת עול מלכות שמיים. That engaging in talmud Torah is a form of קבלת עול מלכות שמיים. How so? Again that yichud Hashem is קבלת עול מלכות שמיים we understand. Similarly ahavas Hashem. How is talmud Torah a kiyum in קבלת עול מלכות שמיים? So it's true on many levels. It's true on many levels. On one level talmud Torah is the ultimate expression of emunah and the ultimate expression of קבלת עול מלכות שמיים because when a person sits down to learn a blatt Gemorra, so basically he declares his emunah, he affirms his belief that Bereishis bara Elokim, that the world was created for Torah. The world was created for Torah. And אם לא בריתי יומם ולילה שמים וארץ לא שמתי, that the world wouldn't have been created and couldn't have existed without Torah. So when a person sits down and he believes that through his Talmud Torah that it has the potency to redeem the world, to save the world, so that is the ultimate expression of Emunah and the ultimate קבלת עול מלכות שמים. So mimailei even though the focus of sippur yetzias mitzrayim certainly is ha lachma anya, the lachma d'meimnusa, so nevertheless that is also accomplished not just by dwelling on inyonei hashkafa which we do and which we should do, but it's also accomplished equally well by sitting and learning, by sitting and learning Gemara Pesachim because when a person sits and learns and thereby affirms his Emunah that through that learning, through that learning, that can bring a Geula and a Yeshua b'frat u'b'klal to the whole Klal Yisrael, so that's a tremendous expression and affirmation of Emunah. בכל דור ודור חייב אדם לראות את עצמו כאילו הוא יצא ממצרים.
In every generation the mitzvah is binding. In every generation a person has to walk away from the Seder elevated and improved. Otherwise he hasn't really fulfilled the mitzvah b'chol dor vador. If a person doesn't leave the Seder uplifted and changed, so lichora his fulfillment of b'chol dor vador is deficient. Everyone who left mitzrayim left changed, permanently changed. If we walk away from the Seder without again some transformation having been uplifted, there's something missing in our mitzvah. It's true every year and every year there's a tremendous need to try to וכל המרבה לספר ביציאת מצרים, to try to develop and affirm and cultivate the middas ha'emunah as much as possible. But certainly this year, coming on the heels of such terrible, terrible tzaros for acheinu bnei yisrael in eretz yisrael, so it seems that the need to affirm our Emunah of ha lachma anya and השתא הכא לשנה הבאה בארעא דישראל is even greater than we've sensed it in past years. And bifrat what we can do and what we must do is this year to try to be mekayem וחייב אדם לעסוק בהלכות הפסח and to affirm our Emunah that through Talmud Torah, through Talmud Torah that we can improve things, that bizchus Talmud Torah the whole world can be saved, that that chiyuv this year is something which we should try to be mekayem ביתר שאת וביתר עז with even greater intensity than we ever had in past years. You know the minhag ha'olam is that we have a tikkun al Shavuos and we learn all night Shavuos and we all know the Magen Avraham quotes the makor and it's a very, very important minhag, a minhag which we do and absolutely should do our best to observe. But certainly al pi halacha the chiyuv to try to learn as much as possible the night of Pesach is a greater chiyuv al pi halacha. It's a greater chiyuv at least ad shetechtifenu sheinah is even a greater chiyuv. So we should each try beli neder to the best of our abilities to be mekayem that mitzvah in the most perfect fashion possible and bizchus that we should be zocheh l'shana haba'ah b'yerushalayim. According to the Rambam, what is the reason for the ha lachma anya being the introduction? Since the Rambam was always Rabban Eliezer, Rabban Gamliel rather, why would you say the ha lachma anya is so far away, so distant? According to Rashi I understand, on lamed vav, but according to the Rambam... So ein hachi nami, we were suggesting that that's why the Rambam doesn't really, the Rambam doesn't quote it in, in Rambam doesn't quote it in either perek zayin or perek ches of Hilchos Chametz U'Matzah. He just quotes it in the נוסח ההגדה שנהגו כל ישראל. I don't know. I don't know. But the, I don't know. In the Rambam's scheme of things, it doesn't seem to have such, doesn't seem to play such an important role. Doesn't one have matzah on the table at the end by melech alav b'shvachos? Most people don't have the matzah on the table that late. You mean by... You mean by the fourth? שגומלים עליו את ההלל. So Rav Gershenzachs zichrono livracha used to say that his father was makpid to do that. That his father was medayek the way the way the way you are in the lashon of Rashi of גומלים עליו את ההלל that that he understood it literally and that he held that you should have the matzah on the table during the fourth kos also. And the Rav zichrono livracha not relating to this just on his own didn't didn't think that was right. He thought the pshat גומלים עליו את ההלל's an idiom. That gommim, ligmor es hahalel is interchangeable with likro es hahalel because the kiyum of לחם עוני שעונין עליו דברים הרבה is a kiyum in mitzvas matzah. So it wouldn't... could rebbe stop the meal? Right, it's only for it's only for kos sheini. It's only during kos sheini, not not during the not during the fourth. If Rav Gershenzachs is followed correctly then of course would there be a chiyuv lechem mishneh too? I don't think so. He used to declare he used to he had an affinity for being mevarer details. So Rav Gershen also used to quote from his father that his father had a safek what was the shiur in for this fourth kos? Do you need a kezayis or even less than that? I don't know, but certainly not certainly not lechem mishneh.