Eric Cohen: Sheeino Yodeyah Lishol: The Lashon used is At Ptach Loh, which is feminine, as opposed to the responses

to the other children, which are masculine. The Fourth Son requires the presence of a female, the mother, who comes in and coddles the son, holds him and helps him learn to speak and ask his questions. She is the original source of his ability to ask questions, which is the beginning of all knowledge, and ultimately to Avodas Hashem.

Michoyel Grushko, Shlitah: Al Pi The Ohr Gedalyahu: Q: Why were the specific plagues chosen by Hashem to be the Makkos? What was the correlation to anything else in the universe? A: The Original Briyas HaOlam was performed with 10 Maamaros from HKBH. The Esser Makkos were steps in direct opposition to the original Ten Maamaros, with Makkos Bechoros Paralleling the Orignal Maamar of Breishis, Choshech parallels Vayehi Ohr, etc. When then the world was created, Hashem was Matzamtzeim himself, and become less apparent in the world. Through the Esser Makkos, Hashems presence was noticeable once again but only to those who were tuned in to him. (This also explains why there were members of Bnei Yisrael who were unable to survive the makkos.) To explain the last three makkos: Arbeh was specifically the time that Paroh realized Hashems greatness, and it was because of the enormous strength which was shown in the sheer number and impact of the locust. They wiped out everything that physically remained after the prior Makkos. The Arbeh were the Midah of Duplicity for the Mitzrim, while Bnei Yisrael, instead, were coming to the understanding that Hashem is Singular. When Bnei Yisrael were exposed to the Makkah of Choshech, they, in turn saw light; but the Mitzrim were totally incapacitated, stuck in the primordial soup which was the original darkness of Briyas HaOlam. Regarding Makkos Bechoros..?

Avishai Neuman: Where is Pidyon HaBen found in the original Ten Maamaros of Briyah?

Tuly Weiss:

Eitan Zerykier:
. -, , - , - ; , -

10:2 Lsapeir Boznei Bincha.we are commanded to transmit the story to our children and grandchildren. Es Asher Hisalalti Bmitzrayimvyadatem ki Ani Hashem. Hashem has made a mockery of Egypt. Ramban: Q: What is Hisalalti? A: Hashem boh bLashon Yachid. It refers to Hashems Kviyachol relationship with Paroh, not all of Mitzrayim. But why is this the significant point which we need to pass down to our generations? Ramban: HIsalalti means Nekamah, citing Tehillim 2, where Dovid HaMelech speaks of Hashems vengeance against those that go against us. But why is the 8th Makeh the time that theres this focus of Lesaper by Arbeh specifically, and Nekamah at this point? R Simcha Broidah: If we are specific in our reading of Parshas Boh, we will see a new dimension of Yetziyas Mitzrayim. Mishpat hashem Balaleihem 12:12, -, , - . , -; - , VAvartiAni Hashem. Rashi says the idols were destroyed literally - wood burned, and the metal was disintegrated. It all was annihilated. When hashem finished his job in Mitzrayim, he left noting behind of the Avoda Zarah. This confrontation can only be appreciated with the backstory, whereas Paroh scoffs at Hashem and in 8:2 says -- , - : -, - . Mi Hu Zeh. Paroh was too egotistical for his own good If we understand Rashis interpretation in 7:15 - - , , , . ; - , Lech El Paroh Paroh will be by the banks of the Nile specifically because he presented himself as a divine/human hybrid deity, controlling the Nile. Conversely, the people worshiped Paroh and saw time after time, that Hashem was pounding him with Makkos. The stubbornness of Paroh was fitting for someone who holds himself as a deity all on his own. The Egyptians are proud of him, they saw leadership in Parohs behavior. He showed a moment of weakness calling to Moshe and Aharon, Hitiru.but he is ultimately tenacious and does not let his people go. His stature may have even become stronger in the eyes of the Egyptian, for he withstood the Makkos. But Parohs version of Gdliness was self-serving and individualistic. He believed he was the end all and be all, that he was to be worshipped, and all others should kneel before him. He did not believe in others power, strength, or anything other than himself being all-powerful.

until Arbeh. Arbeh is the game changer. After Arbeh, Paroh calls Moshe and Aharon in Pasuk 10:15-16 . , , ; , --he doesnt say Vhaseir MeAlai Rak Es HaMakeh or Es HaArbeh, rather he says HaMaves , , , ; , , , - the urgency is his realization that even if this Makeh is over, he does not have the ability to withstand whatever else may be coming. He does not know there are only 10 Makkos. We know that, it seems obvious to us. But he had no idea. Instead, he bows down and falls apart under the pressure. So the Idol himself, Paroh, the human idol, is broken down just like the Pasuk says of the Actual idols. The presentation of Paroh as a god-figure is proven to be false, and the Hisalalti is exquisitely important, its the pinnacle of the breakdown, the drama, the highest point in LesaperAni Metzahciek Boh. Q: But why does Hashem need us to be Lesaper specifically in relation to Parohs downfall? What is the opposing concept which hashem would raise up? The juxtaposition of Bnei Yisroels stature, in relation to Parohs shows us: In 11:3 - - , ; , ,

. , Vayiten Hashem Es Chein HaAm BMitzrayim - when a

servant becomes a Master simply because he is an Eved Hashem. Its not the Shiflus HaAdam which Hashem places his vengeance against, but its Shiflus that Hashem builds up. Tzaddik KTamar Yifrach. The juxtaposition of Parohs Fall, and Bnei Yisraels rise is to show the contrast. The human who considers himself to be the end all and be all, will in the end be nothing, and the ones who recognize Hashem will be lifted up. So what kind of greatness can man have? If Hashem only wants us to be lowly? What chance is there for Bnei Yisroel to have power, strength, or pride? How can we be strong and proud, while remaining Holy? In the Sichus Mussar of R Chaim Shmulevitz: a. Noach: Noach was able to create the Teviah from wood. He took the physical and made it something extraordinary. b. IN that Sicah, he quotes the Radak: Shmuel aleph: Meil Katon Taaseh Loh Imo: Chanah, Shmuels mother made him a cloak, and the word Meil shows up later re: Shmuel. Radak says he grew up with this Meil, it grew around him, and he was also buried in this Meil. i. Q: What is Chazal saying? Why does a Meil last so long? Just because Shmuel liked it? Why would this miracle occur? Shouldnt there be a Tachlis to a miracle? A: Chanas love for her son, and her expectation for him was imbued in that Meil as she made it. R

Shmuelevitz says: all of her tears were in the Meil, all her love, aspirations, hopes, - all of them were saturated into the fabric of the garment. And the Meil itself was transformed into a source of emanating Love and Kindness. When Shmuel wore it, Ahavas Hashem, and Ahavas Yisrael went into Shmuel from the Meil, and uplifted him. He was Oleh he went up to the cities to spread the word of Hashem; all of this was possible because he remained connected to the Meil which his mother wove for him. ii. Should we be connected to an item? It would seem even the Brisker R Chaim Shmulevitz really thinks that across Tanach this is a serious thing, and that physical items can be imbued with so much kedushah. c. Perhaps this is the Gadlus HaAdam. Our relationship to the physical is our ability to transform the mundane to the Kadosh. We do not believe that we are inherently holy, and thats our strength, rather we realize our potential to TRANSMIT and TRANSFORM mudane items into holy ones. d. A is a beautiful Torah. But B is not. A, though, is Pasul. Its even better to burn it. Its been written by a min. B is Kosher, because a Tzaddik wrote it. The human connection is what generates Kedusha. e. The Rav justifies our saying a Bracha on Hallel even though its a Minhag created by humans is because we have imbued Kedusha into the Zman. As we create the Kedusha, it rebounds upon us and makes us Holy, too. We reach out to the physical cotton and make a Begged, we take a branch, and it becomes a Lulav, a food becomes Oneg Shabbos. A hide becomes a Sefer Torah. When we give Tzedakah, we impart Kedusha onto out Money. Like the Ramban holds the Lashon HaKodesh is specifically Kodesh because of how Hashem used it. We can do that with physical objects in so many ways. Thats the Gadlus HaAdam. We create Kedusha in a Begged, and in turn, when we wear it, it makes us holy. There is a boomerang relationship. If we understand the potential that there is in man to create kedusha, it changes our entire relationship to the physical world around us. There is unlimited ability for us to create and imbue Kedusha into the physical, lifting it to higher levels. If we realize this, then in turn, we can be uplifted. If we appreciate Parshas Boh, how Hashem is closest to the Yireh Shamayim and gives Chein to the Am, and how man can consistently and constantly raise the mundane to the holy, we can also realize the Chiyiv of being Lesaper to our children when they see us, thats the their story, their lessons. We give our children their Meils. We show them how to do this.

Especially at the seder, everything is elevated even further. Its a night of extraordinary Kedusha-transmittal. The Yerek is not just holy because it has a bracha said on it, it becomes Karpas; the Kittle is not just cotton made into a Kittel, its the Bigdei Kohein Gadol. Even Kiddush is not just Kiddush its even higher than a usual day its one of the Arbah Kosos.