חספ ןברק
The Ari Hakadosh says that Pesach is really two words פה סח the mouth speaks that the mouth was in galus and at Yetzias Mitzrayim it got freed from it. The purpose of Man is to speak Hashem's praises. The passuk says of Am Yisrael עם זו יצרתי לי תהלתי יספרו when we do not use the mouth for the right purpose for Hashem's sake then it becomes alienated from its source. The mouth has two other functions and they are אכילה eating and נשימה breathing. If one takes the acronym of all three missions הליכא דיבור נשימה it spells the word ןדא master. The Chazal say that the mouth is the king of all the limbs as written in the allegory in Medrash Tehillim 39 that the tongue is king. Even in three functioning's of the mouth the tongue is king because breathing can also be done through the nose and eating can be achieved through intravenous, not so with speech which has no substitute. That is why Chazal call Man a מדבר a speaker because this portrays his uniqueness above all other living creatures.
At the Seder the mouth is King. It is used to eat all the mitzvos and drink the Four cups of wine (corresponding to the four לשונות של גאולה) and to sing all the praises of Hashem and to transmit the legacy of Yetzias Mitzrayim to the next generation. At the Seder the mouth is elevated with its three functions speech eating breathing. In retelling over the miracles and praises of Hashem at the night of the Seder, the Baal Haggadah says וכל המרבה לספר ביציאת מצרים הרי הז משובח the more one relates the geulah from Mitzrayim the more the זה the mouth and his power of speech become praiseworthy. Adam is a medabeir.The passuk says שיא לפי מהללו That the value of Adam the medabeir depends according to what or whom he praises. If we spend the entire night with gratitude and praises to Hashem then the Medabair and speech of such a person is elevated to a much higher level.
The night of the Seder we eat mitzvos the matzah the maror the Korban Pesach in the times of the Beis Hamikdosh. In Kiddushin 38 Chazal tell us that the matzos that Yidden took with them when they left Mitzrayim tasted like the ןמ. The Yismach Moshe in Parshas Vayikrah writes that heavenly food is called מן in contrast to regular food which is called .מזון The regular food such as making bread from start to finish must undergo a process of 13 .מלאכותthat is the reason why in the word מזון we find the extra letters of זו which add up to 13 corresponding to the 13 melachos. The מן was spiritual bread from shamayim that even malachim ate from, so the letters of זו of 13 melachos are omitted. This is hinted in the passuk עם זו יצרתי לי they are called the זו people to allude that they ate from the מן for forty years in the desert which did not have the letters זו.
The Tikunei Zohar writes ויאמר אלקים יהי אור that רוא יהי is referring to the Yom Tov of Pesach. The sefer נחלת יעקב expands on this thought with what is explained in the Zohar. On the night of the Seder Hashem sends rays from this light that was hidden at תישארב השעמ and all the םילארשי הכשרים merit to be like malachim. That is the reason we were a kittel similar to the dress of malachim. That is why we eat matzah which is a spiritual food. The gematriah of םימ חמק adds up to רוא יהיו. The appearance of the מן was also white as Rashi says Devarim 1,1 and that would also a reason why we wear a kittel to show the matzah we eat at the Seder has the nature of the מן. Just like the מן was totally absorbed in the body's 248 limbs and there was no waste, so too the spiritual aspect of the matzah at the Seder becomes totally absorbed in one's 248 limbs which it purifies and makes them holy.
If Hashem on the night of the Seder brings about a revelation of the hidden light then just like Shabbos the night of Pesach is called אמוי דנשמתא a night that the body is elevated and sanctified to neshama. It is as if Hashem is breathing into each he Yid a higher neshama.The lashon of the sefer Bris Kehunas Olam writes that at the night of the Seder Hashem gifts a Yid with a nefesh העליון so that he will merit afterwards a ruach through which he will become a vessel to receive the Torah.
So we have explained how the mouth plays a central role in the Pesach Seder from three aspects One is through eating the second through talking and the third through a higher intensity of neshama which is breathing כל הנשמה תהלל יה על כל נשימה ונשימה תהלל יה . Especially since the night of the Seder we receive from Hashem a much higher neshama.
