Everyday Judaism · Rabbi Aryeh Wolbe

00:01 - Intro (Announcement)
You are listening to Rabbi Aryeh Wolbe of Torch in Houston, Texas. This is the Living Jewishly podcast.

00:09 - Rabbi Aryeh Wolbe (Host)
All right, welcome back everybody. Welcome to the Everyday Judaism podcast, formerly known as the Living Jewishly podcast, and we are now part two of Simmon 119, which is chapter 119. We're up to Halacha 7, talking about the Seder and the laws that apply to the Seder on the Pesach nights. Alright, so Halacha number 7 talks about Mur. We talked about the 15 different stages of the Pesach Seder. We have the Kadesh, Urchatz, karpas, yachatz, magid, rochza, motzi, matza, and now we're up to part number nine, which is Maror, bitter herbs. So we mentioned previously that the Torah commands us to eat the Pesach offering with Maror, with bitter herbs, as a reminder of the bitter enslavement that the Jewish people us to eat the Pesach offering with mora, with bitter herbs, as a reminder of the bitter enslavement that the Jewish people endured in Egypt. Today, when we do not have the Pesach offering, the biblical requirement cannot be fulfilled. However, there is a rabbinic commandment to eat mora even when we do not have the Pesach offering, and that is the mitzvah of morrow. We eat bitter herbs, v'acharkach, notel, kezayis, morrow. After this, after eating the matzo which we mentioned in the previous episode, we take a kezayis of morrow. Okay, and that is a kezayis, like we mentioned previously is depends what form of morrow you have. There's romaine lettuce leaves, which is an eight by eight inch by ten inch size of lettuce that is required. Or a romaine lettuce stalk, which is a little bit bitter, a a bitterer which is three inches by five inches of stalk. Or horseradish one fluid ounce of horseradish. And now what many people do is you buy a raw horseradish and you grate it and it becomes these very, very, it's very. If you buy fresh these very, very, it's very. If you buy fresh horseradish, it is whoa. It cleans your system out. I'll tell you what any. It'll knock the COVID out of you, okay, so it's very, very powerful and very, very strong. But again, it's the idea is for it to be bitter and for it to bring us to a point of feeling the pain of our enslavement, our bitter enslavement as a people. Right, you say, it wasn't me, it was my ancestors, right, but we feel each other's pain. So, after eating the matzah, we take a kezai of myrrh, which, again, would be equivalent if you have the horseradish that is ground. We're not talking about the ready-made horseradish, the purple one, we're talking about raw horseradish. That would be the equivalent of one. So it would be like the size of if you fill up one shot glass of one fluid ounce.

03:10
V'achayn hu nosen l'chol echad m'bnei beso. A person should give to every member of their household v'tovlo b'charoses, and he dips the morrow into charoses. What's the charoses? It's a blend of different things. We'll see in a minute what that is and you shake off the charosis from upon it so that the sharp taste of the morrow is not lost. He then recites the blessing of Baruch atah Hashem alo kenu melech olam alachil asmor. Bless to you Hashem, our God, king of the universe, regarding the eating of mor v'ochlo b'lo haseva, and you eat it without leaning. Why do we lean? Because we're like kings. But we said, the night of Pesach is an experience of two opposites. One is slavery, which is the lowest you have no freedom. The other is like kings, which is you have absolute freedom. Right, that's the two opposites. And we perform both of those combined, combined, throughout the Seder night. Right, we lean whenever we drink, whenever we eat, aside from when we eat the bitter herbs, that's when we eat it without reclining Korech. The next part, the 10th part of the Seder, is where we eat the sandwich, the sandwich of matzah and mora together.

04:45
It is the opinion of the Tanaic sage, hillel, that when the Pesach offering is eaten, the matzah and the mora should be eaten together with it, as the Gemara relates. They said about Hillel that he would wrap them together and eat them, as it is stated in Bamidbar in Numbers, the book of Numbers, chapter 9, verse 11, al matzos merorum yachlu, with matzos and bitter herbs, they shall eat it, the Pesach offering, referring to the Pesach Although, again, we do not have the Pesach offering today after eating the matzah and marah separately, we take the matzah and marah, according to Hillel, as they did when the temple stood. This is referred to as korech literally mean wrapping the two together. We eat the matzah and the mora and we combine them together. We make what we call in our home the Hillel burger right this is the Hillel special right and you take the matzah, you take the mora and you combine them together. Acharkach no tel min ha the matzah. You take the morer and you combine them together. Achar kach no tel min ha-matzah tachton. Or you take from the bottom matzah of the three. Remember we had three matzahs the koin, the lev yisro. Take from the bottom matzah and then you take a kezias, which is that one fluid ounce of morer v'gam. So you? So you take a piece of the matzah, you take the kazayis of the moror, you also dip it into charoses and you shake the charoses off from upon it. He places the moror between the pieces of matzah and you say the proper text from the pieces of matzah v'omer kenos ehilal, and you say the proper text from the Haggadah of hilal this is what hilal will do. And then you eat this while reclining, because there's a part of it which is the matzah. Matzah you always eat reclining because we're using it as our badge of honor, so to speak, of royalty, that even though we left Egypt in haste, but we left Egypt and therefore we always eat the matzah reclining, and therefore, during the entire Seder night, not in the morning and afternoon meals just at Seder night we eat the. It's proper to eat the matzah reclining. Shiru Kezais.

07:03
As far as the amount that constitutes a kazais kosavnu bachlolim, it was written in the definition of terms at the beginning of the entire book of the Kitzah, shulchan Aruch. He writes over there all the different measurements Shehu k'mo chatzi beitzah, it's the equivalent of a half of an egg. Amnam yesh omrim. However, there are those authorities who say it's the equivalent of a half of an egg. However, there are those authorities who say that it's even less than a third of the size, not the half of an egg, but a third less than a third of the size of an egg. So if you take an egg and you cut it to three, it would be less than a third is the correct amount, either way, if a person takes a measurement that they're able to, not a teeny, teeny, teeny drop. But there's people who want to do more and fulfill this mitzvah even in a grander way, and some people it's less. But either way it's fine. Kevan dimor, bisman, hazeh midarabonon.

08:04
Since the morrow of our time, the obligation is only rabbinic in nature. If it is difficult for someone to eat morrow, it is okay for them to rely on this opinion To eat less than a third of an egg, and you recite the same blessing over it as well as you would if you ate the full amount. All right. You recite that. Now, that's if someone has difficulty, if someone is ill. What do you do? You can't eat any of the mora. That's if someone has difficulty, if someone is ill, what do you do?

08:47
She'enu yachol chole, she'enu yachol lechol morok lal. You can't eat any of the moro. You can't eat any of the bitter herbs, yilos al kolponim k'tas. If you can chew a little bit, mehaminim sheyot, simbohem, from one of the species that do fulfill the obligation of Marwan. Like lettuce, lettuce is not bitter, but you can eat that. That qualifies as being like a bitter herb. A person who's ill can also just chew on it, even if you can't eat it. That is enough to fulfill this obligation which, in the time of the Temple, would be a biblical obligation. For us to eat the Marwan, oshar Eisev Marwan, or any type of the Temple would be a biblical obligation. For us to eat the Marah, oshar eisev Marah or any type of bitter herb. Atshi yargesh tamariris b'fiv. Until he feels the bitter taste in the mouth, lezechar ba'ama, just to fulfill the remembrance of the bitterness of the enslavement from Egypt, b'lo bracha. And in such a case, because he's not actually eating it, he does, actually eating it. You does not need to recite a blessing.

09:42
Okay, now we get to the 11th part of the and the most exciting part of the Seder, which is the Shulchan Orekh. And this is halacha number eight the eating the festive meal. Eating the festive meal Achar kach ochlem rasuda. So now what did we do? We read the whole Haggadah, the whole Maggid, then we drank the second cup of wine, then we washed our hands, we said the blessing of al-nitzilat yadayim, then we made the blessing of hamotzi and then the blessing of matzah, and then we ate the matzah the proper size of the matzah, remember that. And then what did we do? We eat the mur byah, remember that. And then what did we do? We eat the morrow, by itself, sitting upright. Then we make the hillel burger, which is the matzah with the morrow combined, and now we're ready to eat our meal. We did the whole introduction. We feel that pain, we feel that slave, the, the enslavement, the bitterness. And now we enjoy a festive meal. And we have to remember one thing, as we'll see the next step, right after this, is soften, eating the afikoman. Now, eating the afikoman needs to be done before midnight, not 12 pm, that's 12 am, that's not not midnight.

11:02
Midnight of the Jewish calendar, what's midnight of the Jewish calendar? So we take the sunrise to sunset or sunset to sunrise and smack in the middle of that would be midnight or midday, always the same time. So, for example, today, where's my phone, for example, today, where's my phone? Today, on the 8th of April, happy birthday to my daughter, today's her birthday. So happy birthday, mi'ira. And we have today. Sunrise was there you go, midday today is 1.23 and obviously midnight is going to be 1.23 am. So you take from sunset to sunrise and that is the exact time in between. What time is sunset? 7.44, and sunrise tomorrow is going to be 7.02. The exact moment between those two is going to be 1.23 pm. Okay, so 1.23 am would be midnight On Saturday night in Houston. Again, that's different in every city and every place your sunrise and sunset changes, but Saturday night midnight will be at 1.22 am in Houston. Okay, so you have to make sure you finish your meal with enough time to eat the afikoman before 1.22 am.

12:31
The Pesach Seder, as we mentioned previously, does not begin before nightfall. We do not begin the Seder before nightfall. I remember I met with a friend of mine once like nightfall would be at nine o'clock on the first night. Yes, so we don't begin. Let's say the earliest possible time would be 824 to begin our Seder. 824 to begin our Seder at night.

13:01
So little children's very difficult. I always tell my children I want you to be up for the Seder. It'll be very special. You want to be up for the Seder because they all want to, of course, find the afikoman that's going to be hidden. I always tell them if you don't take a nap, you're not going to be able to stay up because you're just going to fall asleep right. Take a nap in the afternoon before the holiday. Take a nap, sleep for two, three hours. You have energy, and then 8.30 at night, you're wide awake and you're able to, you know, keep yourself awake through the entire Seder. It's very difficult for children who are, you know, my children don't have school during the holiday of Pesach, so it's not like they're going to miss out on school the next day. It's holiday, so they don't have school and therefore I'm not worried for their sleep schedule to get confusing.

13:52
Either way, we have this festive meal that's eaten. So this is halacha number eight in Simeon 119. Achakach ochlim nasuda. After this, the participants eat the meal. V'yesh le'chol kol ha'suda ba'aseva. It is proper to eat the entire meal while reclining. V'noagin le'chol beitzim. It is customary to eat eggs during this meal. V'achoch ha'meneh b'rosho.

14:17
One who is wise and has foresight will see to it not to fill his stomach completely, that a person not eat so much that they're not going to have food. They're not going to have room for eating the dessert, which is more matzah. Okay, below, and definitely not to have excessive consumption of food. It's never healthy to eat excessively. A person should always eat with a measured balance. Okay, v'ein ochlin basart sli b'shtelolos One.

14:56
We do not eat roasted meat on the two Seder nights. Even poultry, even chicken should not be roasted, even if they cooked it first and then roasted it and then they roasted it. There is no food you do not eat. There is a custom. Some have a custom. Some have a custom not to eatcho belelos elu shum tibul. Some have a custom not to eat at all anything that is dipped, any dipped food items. Chutz b'shdei tibulum shel mitzvah, except for the two dips that we mentioned previously of the karpas and the moror in harosis. Otherwise, not to eat anything else that is dipped. K'dei shei nikor, so that it should be apparent, she'elu heim l'shem mitzvah, that these two dippings were for the sake of a mitzvah and only these two are done. Okay, now we go to the dessert, which is the more matzah, and this is tzafun. And now again, this is stage number 11. Tzafun, parech, halel and nirtza are the last four steps. Okay, so what is this?

16:03
L'acha gemara se'uda eating the afikomen after the conclusion of the meal ochlen afikomen. We eat the portion of matzah of the afikomen. Zei chilek harbon pesach, in commemoration of the Pesach offering, always eaten at the end of the meal, in order that it should be the culmination of the entire satiation that the meal provides. It is proper to eat an amount of two kezesim. What was a kezesim? We said before? The size of an egg, right? So what is the proper amount? Two eggs for this eating of the matzah.

16:50
Echad zechel ha-Pesach, ve'echad zechel ha-matzah. Shahayin echal ima-Pesach, one to commemorate the Pesach offering and one to commemorate the matzah that was eaten along with the Pesach offering, but regardless, in any case, lo yivchas mikazais. One should not eat less than a kazais and you should eat it as well, the afikoman, with reclining, as we do with all matzah. And after eating the afikoman, you hear this Osur leachol shum dover. It, the afikoman. You hear this Asur le'achol shom dover. It is prohibited to eat anything else. The flavor of the matzah needs to stay in our mouth the entire night of the afikoman.

17:30
Now, what is the afikoman taken of? What is that last piece of matzah? That's the last half of the matzah that was hidden earlier. We eat that with at least a piece of that, with other matzah to fulfill the correct quantity. Then we do barech, which is step number 12, 13, and that is reciting Birka Samozen reciting the grace after meals Achakach Mozgen Kol Shlishi.

17:57
After we finish eating the afikoman, we pour the third cup of the wine For reciting the grace after meals, and one must check the cup to determine whether it is clean from leftovers. It means it shouldn't have any. It should be rinsed out After the second cup is drunk and now we start our meal. Make sure that you rinse out the cup completely. It should be clean. You shouldn't have any leftover wine from the previous drinking Dehainu, meaning to ensure that it does not contain any leftover wine in which one had soaked matzah during the meal as well, because some people, to soften the matzah, they soak the matzah in the wine, as we mentioned previously, for it is not clean. It requires rinsing and washing. It's proper to wash this appropriately.

18:53
Umitzvah l'hadr. It is a mitzvah to endeavor to ensure that one has a mizuman, the minimum of three adult men required for zimon, as explained above. We mentioned this in halacha simon, number 45, that whenever one concludes their meal and they're eating with at least two other male adults, they should make a zimon together. However, avol lo yelchu mibayis lebayis, they should not go from house to house lo tzoruch mizumen to find the third person to bench with them to give thanks with them. Ki kol echot tzoruch levoruch. Berkas hamozem, for every individual is required to recite berkas hamozem, be'mokam she'ochal, for every individual is required to recite in the place in which you ate. So whenever you recite the grace after meals, it needs to be done in the place where you ate.

19:49
It is customary that the head of the household lead the Zimon, which is Zimon, is the invitation to thank Hashem. We're inviting everyone come join us in our praise of Hashem. We're inviting everyone come join us in our praise of Hashem. Sh'nemar v'tov ayin, hu yivoroch, one with a good eye, a generous person, meaning the head of the household will be blessed, for he has given of his bread to the poor. V'hu mikrei tov ayin, and on the night on this night, it is he who is called one with a good eye that anyone who is hungry should come and eat. He's opening his home, so he's considered someone with a good eye and therefore, being the magnanimous person he is, it is the proper honor for them to lead the benching. Why is it mentioned this? Because even if you have a Kohen there, it is proper for the head of household, even though you would typically give that honor to the Kohen, to lead the calling to blessing. Still, it should not be done by anyone other than the head of the household.

21:01
Bar Chakoch after reciting the grace, after meals Mevorach and Alakos we recite the blessing for the third cup, v'shoseh Be'aseva, and we drink it while reclining to our left. Bar Solishtos it is prohibited to drink between the third cup and the fourth cup. Benkozo, likos, revis. Okay, now Halacha number nine Achar, birkas Hamazon. After the grace, after meals. After the Birkas Hamazon, mosgen Kos Rivi, we load up the fourth cup, v'noragin liftoach ha'sadelasen.

21:32
It is customary to open the door lezeicher shuhulel shimurim, as a reminder that this is a night of protection. It as a reminder that this is a night of protection, it's a special night of protection and we have no fear of anything. You hear this. The doors are unlocked, the doors are open and we have no fear because Hashem says I will protect you and in the merit of the faith of the divine protection, the righteous Messiah will arrive. The Holy One blessed is. He will pour His wrath upon the idolaters who persecuted the Jewish people and therefore, while the door is opened, we recite the passage pour your wrath on our enemies, those who have persecuted us for millennia. Okay, at this point. Okay, halel. Then we sing the praises to Hashem.

22:29
The first two chapters of Halel are recited immediately after drinking the second, after the second cup. At this point, however, the Seder continues with the recitation of the rest of the chapters of Halel and this is the same Hallel that we recite on Rosh Chodesh and on other festivals, along with the other passages and verses of praise to Hashem. After this, we recite the Psalm 115, not for our sake, but for your sake, hashem and we recite the entire Hallllowed in its regular order. And when one gets to the point of saying hodu, which is give thanks, from chapter 118, which is recited responsibly in a synagogue, you have three people, even one's wife or other women or children, who have reached the age of education, which is typically over the age of 11. Yomer hodu, we should say hodu. Praise to you, hashem. Thank you, hashem, v'ashnayim yanu and the other two. It is a proper way to say it responsively, as it's shown in our Haggadahs, as we do in the synagogue.

23:41
After Hallel one recites the Borei Pir Haggafen. We recite the blessing on the fourth cup of wine. Minakos HaRevi Tzrichen Lishtos Revi is proper to drink a full Revis, although with the other cups it's sufficed with less. We just drink the majority of the cup. Here you're supposed to drink as much as you can. Um Mevorchan Achorav Barakachonu. We have to make sure to recite the final blessing after drinking the wine the al-agefen, the al-priyagefen afterward.

24:15
And then we get to the last part of the Seder, and that is nirtza. Nirtza is the conclusion of the Seder and that is Nirza. Nirza is the conclusion of the Seder, but also from the word Nirza. It should be your will, hashem, that we are fulfilling Nirza. We want it to be accepted by you, we want it to be loved by you. Our performance of the Seder. And here we say v'achakach gomrim. And after reciting the Baruch HaAchron, we conclude the Seder.

24:45
Keseidu HaAgadah, as set out in the Haggadah, v'achar HaArbaKos is after the four cups Oso lishto shumashka. We're not supposed to drink any beverage except for water. Rak mayim. Only water is to be drunk after we drink that fourth cup of wine. Thank you, david, for your kind words. I really appreciate that, david, on YouTube.

25:10
Okay, so, after finishing the four cups, it is prohibited to drink any beverage, any drink. We don't drink Coke, we don't drink coffee, we don't drink tea. We don't drink except for water. It could be that tea is okay, but we try to maintain the flavor of the matzah and the wine for as long as possible. Im ein shena chotavto.

25:31
If one is not overcome by sleeping, you're not tired. It's already 1.22 in the morning. You ate your afikomen by then. You said the grace after meals. You now finished halal and now you're at nirtzo. You're at the last part of the Seder.

25:46
Yomer achra, ha'gadosh yashim. It is a great thing for one to say the songs of songs from King Solomon after completing the ha'gadah V'noagin. It is the custom she'en koron k'vishma alamito, the Haggadah, and no again. It is the custom that one not recite the prayers of the bedtime Shema on the night of Pesach. It is a custom that one not recite all the prayers of the Shema, rather only the first passage of Shema and the blessing of Am Shema, rather only the first passage of Shema and the blessing of Amapil, which is he who casts the bond of sleep. This omission demonstrates that it is a night of protection from damaging spirits and therefore one does not need to pray for special protection on this night. I just want to share with you. We say that it's Leil Shimurim, it's a night of protection.

26:41
Let me ask you a question. You know the Jewish people have a mitzvah, have a special command in the Torah to go up to Jerusalem, to go up to Jerusalem for the festivals, three festivals Pesach, shavuot and Sukkot that go up to Jerusalem. Let me ask you a question. If you were the non-Jewish neighbor, to the guy living out in Syria, or to the guy living in Lebanon, or to the guy living at the Golan Heights, you're the non-Jewish neighbor and you know they're all going to Jerusalem now. Right, they're all going to Jerusalem now. Right, they're all going to Jerusalem. They're going to be there for seven days. Right, You'd ransack their house, you'd steal all their gold and silver, you'd take their jewelry, you'd take all of their valuables. They come back home and there's nothing, they come they ask you do you see anybody here?

27:28
You're like no idea what's going on, no idea what you're talking about, no idea. But you know what an amazing thing it is. In the Torah it says come to me on this festival and Hashem makes a promise that no human being can ever promise. Hashem says I will protect your home, have no fear. Can Moses make such a promise? Can Aaron make such a promise? Could Abraham, isaac and Jacob make such a promise? Can Aaron make such a promise? Could Abraham, isaac and Jacob make such a promise? Who can make such a promise? Only the Almighty, only Hashem can make such a promise, and this is the great gift that we have to live in an existence of emunah. Hashem says on this night of Pesach, I got you covered. You don't need to set your alarm for your house, your burglar alarm. You don't need to lock your doors. Keep your door wide open. No one's coming in. I protect your home. Try messing with Hashem. You can outsmart the alarm system. You cannot outsmart God. Leil Shemurim, it's a night of total protection. Right, you can outsmart the alarm system. You cannot outsmart God. It's a night of total protection for the Jewish people. Halacha, number 10.

28:44
One who does not drink wine throughout the year because it's harmful to him. A person should try, nevertheless, to push himself to drink the four cups, as our sages of blessed memory said that he would drink the four cups of wine on Pesach and, as a result of the effects of the wine, he would need to bind his temples until Shavuos Right. Rebbe Judah ben Elohi would not refrain from partaking in the four cups, despite the significant discomfort that lasted many weeks. This indicates the lengths to which a person must go in order to fulfill this obligation. Still, notwithstanding this, a person can dilute the wine with some water, or to drink raisin wine, which is grape juice, grape juice and that is perfectly fine for the four cups of wine. Or a person should drink med or mead and or a wine of the province, which is something which is a really dignified, expensive drink, which today could be a Starbucks coffee, because paying $12 for a cup of coffee is already a wine of the province, but the custom is for it to be wine. It should be red wine. If a person can't, for whatever reason, if you're in recovery, do not try to be a hero. Do not try to be a hero and just drink grape juice. Okay, find kosher grape juice and enjoy the four cups of wine with grape juice.

30:37
If the afikomor was hidden, now it got lost and we don't know where it is. If he has more matzah, if he has other matzah that was expressly made for the sake of the purpose of matzah, which is most matzah that you find today, and if not, yochal mimatzah achere shishid from a different matzah, altogether the quantity of a kazay. And then we have the final halacha here, halacha number 12. If one forgot to eat the afikoman, imniska arkodem bir kasamazen. If you remembered before the grace after meals, af alpisha kvar notamay machronim, even if he already washed his hands before benching o shomer havlo v'nivarech, and he already, even if he already said give us a cup of wine and we shall recite the grace after meals, the birkas ha-mozin Ochlo, you should still eat the afikomen. Stop what you're doing. Eat the afikomen. Ve'enot zoroch levorich birkas ha-mozin. You do not need to wash again and recite the blessing again on the matzah that you're going to eat.

31:48
Ve'afagav de'asach dayteh melechol. Even though he diverted his attention from eating further, as that would usually necessitate that he recite a motzi again, it is not considered a diversion of his attention and, unlike an ordinary meal that is governed by one's intentions at the Seder. He's obligated to eat the afikoman, ve'atako derachmono kosam chinon, and, unlike an ordinary meal that is governed by one's intentions at the Seder, we are dependent upon the table of the merciful one, ve'mikom okom yeshlo lito yadov. Nevertheless, he should wash his hands again before eating matzah Ve'lo yivarich al netiel sedaim, and he should not recite, regarding this washing, for one to not remember to eat the afikomo, the final matzah till after he said the grace after meals, but it was, he says. In such a case you should, if you didn't recite the blessing of Borei Peragafen yet, wash your hands again, make ha-motsi again because you just said the grace after meals, eat the afikomen again, and then you can recite the blessing on the third cup of wine and then drink it. But if you already recited the blessing on the third cup of wine, if he's accustomed on other occasions to recite, if it's custom for him to not bless with a cup of wine, so if he typically benches, he recites the grace after meals without a cup of wine, so now he can eat again, wash without saying, make hamotzi on the afikoman, recite the grace after meals without another cup of wine. But as someone who is careful to always recite birkas al-mozzen with a cup of wine Levorach tamit Birkas HaMozen alakos ve'atzo lo yucha levorach alakos mishum dehavi mosef alakoses, because now you're going to be, you can't add another cup, because you're going to be adding another cup to the four cups of this. Seder Mishum dehavi mosif alakosos lochein loyoha afikomen. In such a case, you should not eat the afikomen v'yismoch alamata she'achot chila and he should rely upon the matzah that he ate before the fulfillment for the fulfillment of his afikomen obligation. And, my dear friends, this concludes Simeon 119.

34:48
As I try to remember to say all the time when we learn halacha, to remember to say all the time when we learn halacha, it's a process of learning and understanding the right way to conduct our day-to-day life, and it's important for us to each take the time to learn the halacha, to become fluent in halacha, so that we know how to conduct ourselves in all scenarios. Hashem should bless us all to have an amazing Pesach, one that is enriched with closeness with Hashem. Through all of the rituals that we do, through all of the mitzvahs that we fulfill, through all of the customs that are so beautiful and so lofty and holy, we should all merit to have incredible clarity over this holiday of Pesach and we should continue to grow from strength to strength, and Pesach should be a time of absolute redemption for each and every one of us. Amen. Have a beautiful Pesach.

35:50 - Intro (Announcement)
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