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Why does the Rambam (רמב"ם) seem to contradict himself about when hasaybah is required during the Seder? The shiur reveals that the Rambam presents two distinct halachot: a mitzvah (מצוה) of derech cheirus requiring proper furniture for the entire meal, and an issur against eating matzah or drinking the four cups without any reclining gesture. This dual structure explains the Rambam's changed order and resolves his seemingly contradictory language.
This shiur analyzes the Rambam (רמב"ם)'s seemingly difficult presentation of the laws of hasaybah (reclining) on Pesach (פסח) night, found in Hilchos Chametz U'Matzah 7-8. Rabbi Zweig begins by noting that the Rambam changes the order of the Mishna and appears to contradict himself regarding whether hasaybah is required for the entire meal or only for specific items. The analysis reveals that the Rambam is actually presenting two distinct halachot of hasaybah. The first is a mitzvah (מצוה) of derech cheirus (manner of freedom) that requires eating the entire Seder meal with proper furniture - a couch and table, or as the Rambam describes it, 'k'derech hamelachim' (in the manner of kings). This mitzvah stems from the obligation of sippur yetziat Mitzrayim, specifically the requirement to reenact leaving Egypt as if it's happening now. One must demonstrate being a ben chorin (free person) through one's physical setup and demeanor.
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Why does halacha forbid entering dangerous places if everything happens by Divine decree? The shiur examines the debate between Rashi and Tosfos on traveling at night, developing a fundamental distinction: Rashi holds one must avoid even deserved punishments that Hashem delays through mercy, while Tosfos holds the prohibition addresses self-inflicted harm through free will. This framework reveals how people rationalize self-destructive behavior as "hashgacha."
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Pesachim 99b
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