SOBRE ESTE EPISÓDIO
Rabbi Shulman explains the halachah of **not eating or drinking after the fourth cup**, rooted in **“אין מפטירים אחר הפסח אפיקומן,”** so that the taste of the מצה (as זכר לקרבן פסח) remains in one’s mouth. He clarifies why the **third and fourth cups** do not contradict this rule—because they are themselves **mitzvah-drinking**—and why additional flavored drinks (even more wine) are still prohibited, with **water** as the primary exception. Rabbi Shulman concludes by emphasizing the larger רוח: the seder night should be lived with **simchah, clarity, and song**, ideally extending through the night for those able to do so.
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Estados Unidos da América
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OUTROS EPISÓDIOS NESTE PODCAST
Rabbi Shulman explains the closing progression of *Hallel HaGadol*—from Hashem remembering us in our lowliness, to redeeming us from our oppressors, and culminating in Hashem providing food to all flesh. He develops the Maharal’s idea (based on Pesachim) that **פרנסה** is “greater” than **גאולה** b…
Rabbi Shulman continues unpacking *Hallel HaGadol* (Tehillim 136) through the lens of the Maharal, showing how its sequence is a guided descent from Hashem’s transcendent governance—mediated through distinct classes of מלאכים—down into the created physical order of שמים וארץ and their details. He e…
Episode Notes
Notes go hereRabbi Shulman explains the Maharal’s approach to the structure of the cups at the Seder, emphasizing that the Gemara’s primary girsa points to two distinct cups beyond the basic four: the fourth for Hallel (with ברכת השיר) and an additional fifth connected to הלל הגדול. …
Rabbi Shulman analyzes the closing structure of Hallel as it appears in *Nishmat* and *Yishtabach*, focusing on why some sections emphasize **eight** praises “from our side” while *Yishtabach* enumerates **fifteen** praises “from Hashem’s side.” He explains the conceptual difference between **הלל**…
Rabbi Shulman analyzes why the Mishnah in Pesachim refers to the concluding berakhah after Hallel on the seder night with the unusual title **ברכת השיר** rather than the standard **יברך אחריו** (i.e., *Yehallukha*). He explains the Maharal’s approach: on leil Pesach, Hallel functions as **שירה**, a…
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