5782/2022 Complete Yiboneh Mystical Musical Tu B'Shvat Seder

uh [Music] has been able to uh produce i guess in almost two years in terms of uh grand events uh usually we have about 300 people that we've had in the past so we have a very limited uh very every guest i want to thank you all every single one of you for coming they're still people coming in um so before i hand over the microphone to our steamed rabbi robert rydowitz i want to make sure my wife is she's still in the kitchen uh that dina nina please give a round of applause for cleaning all the hardware and we want to thank the shule um and that's the community show of course rabbi breidawicz there's no question about it would not be happening without robert ryderwitz and kind of in natan we stopped away for a minute hope the meeting like everyone else is eating right now and i want to mention that a very generous sponsor that would be merrily and jonathan bloom have dedicated this evening towards the ilo neshama of avraham who we actually got to know quite well while she was here in jerusalem she passed away and uh interestingly enough the day that she passed away was so fun memories but anyway i want to just bring us back to this point that uh we are live streaming this is actually our very first time ever live streaming so we did have a little bit of a kink uh in the system but that's expected i guess so hopefully those um those who were watching we had 115 people watching the first three minutes uh hopefully they'll figure it out we just go back to the yubanet youtube channel and uh you'll find the active link and without any further ado [Music] hi everybody it's very good to see you all i know that uh the past two years we've been somewhat isolated uh things are beginning to come back but we're not totally there yet because hashem we hope that this will indeed be a new year uh which will a year of health and a year of renewal we know that the fifteenth of shabbat is called rosh hashanah li la naz it is the new year for the trees now that is already mentioned in the mishnah but in the mishnah it's really dealing with a very technical rule regarding the computation of ears for trumas and masros in which for vegetables and grain we follow tishrei and for trees we follow the fifteenth of shevat and also for orla that you're not allowed to eat the fruit of a tree for three years and uh the third year ends two bishvats so as far as the gemara is concerned rosh hashanah ali lanats does not have a particularly mystical idea it's a very pragmatic calculation for the mitzvot biarets however the kabbalists developed the idea that tubers a very important day not only for trees but also for human beings and this is based on what the torah says that a human being is compared to a tree and therefore what's going on with the trees is somehow connected to what is going on with us so i just want to as an introduction and then i'll explain what we're going to be doing as an i just want to sketch out uh some four basic ideas of two bishops the first is the idea that a human being is compared to a tree in what way is that so well first of all we are considered to be an upside down tree a tree has its roots in the earth and it reaches up to heaven we have our roots in shamayim and we come down to earth our nishamat are rooted in essence maybe that's why we're always a little bit confused we're kind of upside down in this world we come from up and we come down but there's also a deeper meaning or at least an alter an additional meaning to comparing us to a tree first of all what is the uh the botanical event of tubert the sap is rising within the tree which will produce a bud and eventually produce a fruit we are still in the middle of the winter in a lot of places in the world there's going to be snow all right eric disrael it tends to be less common but you can see we're raining the trees seems to have died they've shed all their leaves all of their fruit has been harvested i look at the tree it seems to be dead to all external appearances but within that tree that looks to be dead there is the pulsating origin of new life that's not yet perceptible to the eye i can promise you that a tree the day after tuberculot looks just like a tree the day before tubercult you're not going to see any difference but the difference is there and that's important because that's the soul of a jew sometimes we see jews and maybe those jews are us that don't seem to have flowers they don't seem to have fruits they don't seem to have accomplishments but inside there's what the casitas see them called a pinterly is a little spark of the jew that's in there to come out a source of life of vibrancy of enthusiasm there's something internal in the soul of the gym that may not be visible from the outside but is the source of rejuvenation in life and to ishmael is also a comfort to us because all of us have times in which we're dormant we don't necessarily feel inspired we don't necessarily feel enthusiastic we think we're failing but the cycle of a tree reminds us that the dormancy is kind of the preparation for the growth ahead life waxes and wanes and the waning is part of the cycle of how we achieve growth we have to regroup we have to kind of hold ourselves in so that idea of the tree is very very significant other facilities farm tell us that a tree has many many elements that are connected to a human being first of all a tree needs roots that are firmly in the ground we need to be rooted in the fundamentals of life you know we live in a world of turbulence we live in a world of change we live in a world of chaos we have to be rooted in the eternal truths of torah and but a tree also grows high and that's a remiss that is important as it is to be humble we also have to have a self-esteem and pride in the abilities that god has given us and the fact that we are special people that's the height of the tree a tree a tree has fruit and shade which benefit others so too in our lives we don't only focus on ourselves we focus on what we can give to others and a tree can be a source of grafting you can cut off a branch and grow another tree that our mission in life is not only to perfect ourselves and even to help others but to pass it on to others so they too can become trees whether it be our children whether it be our students whether it be the people that we encounter in life that we're not supposed to kind of just be the tree for them but to give them the wherewithal to become the tree so that's theme number one the other the other themes will be shorter i promise you that's theme number one of what happens to the tree is what happens to us and we think about our renewal in the middle of the winter theme number two which is the most obvious theme of tsubasa is one of hakare tatouf gratitude you know the very term yehudi comes from to be grateful leia called her fourth son yehuda because she said now i am grateful to god and rashi explains that she knew with ruach hakodesh there would be 12 sons of coming from four women so 12 divided by 4 is 3. so she figured she's entitled to three so she wasn't grateful when she had one two three when she had number four she wound up having six but when she had number four she got more than she was entitled that's gratitude says the smash ms every jew is called the yehudi because we must go through life with the sense that god has given us more than we deserve we relish the loving kindness of god and as the choice of points out when you look at the diversity of fruits and vegetables you can see it at this table different colors different textures you see that god didn't just give us the mechanism to stay alive to keep us alive we could eat tasteless mush and that would keep us alive why did god create different colors different tastes why did god create music why is all of that there that is not necessary for survival but that is there to give us an additional element of pleasure and joy and tubashfad is a celebration of our gratitude to god and not only that but to some degree our gratitude even to the earth itself now you may say where do we have god we want to be careful one is not worshiping the earth god forbid that would be that would be called idolatry but there is a concept of akaratatov even to the inanimate remember moshe rabena was not permitted to strike the nile and turn the water into blood because he iron had to do it because moshe had to be grateful to the water because it provided him protection hakarat that's how that's why among many movements primarily i mean the reform i've done this a lot but the truth of the matter is it's something we can think about as well and that is environmental consciousness is not foreign to the avodah of tu b'shvat because part of akhara tatov is taking care of that which takes care of us so hakara satou first and foremost to al-qaeda's barco and secondly a far second but it's there hakara satov even to the earth for that which it has given us all of the bountiful products that exist that we see on this table uh the third idea uh is that tu bishvat is a time that we connect to nature you know if you think about the shaolis regalim the pilgrimage festival so we associate them for their religious meanings and shavuot says and sukkah so the cloud but the truth of the matter is in the humish itself the shaolis regalim are emphasized as part of the agricultural cycle pesach is the ripening of the barley and shavuos is the harvesting of the wheat and sukkos at the end of the summer is the in gathering of the fruits from the fields now modern the modern jew is largely urbanized we have jewish farmers too but for most of the years since we lost the base of mikdash we are pretty far from the land we're not connected to the rhythms of the land and we lose connection to what that means you ask a kid uh where um milk comes from so he'll say it comes from the grocery store or or or whatever it is and tubashvat is a time in which we want to connect to the nature because through that we we we also have it overlapped with gratitude to god for creating this marvelous world that he created and the final idea of tuber is that judaism is not an ascetic religion you know there are some religious traditions that say you only achieve connection with god by repudiating the physical celibacy poverty judaism says you take the physical you enjoy it indeed there's a talmud you show me that says after 120 years we will have to give an accounting to hashem for every pleasure of this world that we could have enjoyed that was permitted of course and we didn't enjoy the nazir is a sinner because he deprives himself of wine now obviously the kavanaugh of the ushami is not that you live a hedonistic materialistic existence that would be missing the point but there is a recognition that through the moderate at least a moderate amount of physical enjoyment you come to get a joy in life and serve hashem and give gratitude to hashem and that is why it is brought down in kabbalah that the main theme of eating fruits on tu b'shvat is to rectify the sin of the eight sadas adam harishan rebelled against god by eating what he is not supposed to eat tonight is the night that we rectify the fate the primeval hate of the eight sadas by using our to rebel against hashem but to bring bracha into the world and that's why there'll be so many brachas that we're going to recite actually i guess some brothers were already recited i'll go over that quickly and the idea is you know the more famous gemara that says anyone who eats without a bracha is as if they are stealing so most understand that they're stealing because it's god's property until you make a breakfast you're stealing from god hashem owes everything and he only gave you permission with the barakah so you don't make a brah you're stealing from god but in kabbalah it learns you're stealing from your fellow human being because when you make a bracha you release holiness from the foods that brings goodness to the whole world so if i eat without a bracha i am stealing from you because the goodness that my bracha could have released is not going to be there so these are the basic ideas of the tu bishvat seder we connect ourselves to the tree we inculcate ourselves with gratitude we connect to the environment and the natural rhythms of the world and we recognize that even physical eating can be a form of avodah hashem these are the fundamental principles of the two bishop seder now where does the two bishop seder come from obviously it is not from the torah and it's not even from the rabbanan it was a creation almost an improvisation of the great kabbalists not in the arizona generation in the generations after the arizo in which every single thing was designed to correspond to spiritual ideas that may be largely inaccessible to us uh and the tuberculot seder has four cups of wine is in different form there's one two bishop seder that is based on the seven species of eritrea throw so that's a two-ish fossater based on seven types of fruits there is another tu bishvat order that is based on 12 types of fruits which includes the seven but plus five additional ones huh well they have the twelve tribes that's one idea and kabbalistically it comes also this way the name of gods yudkevke changed in 12 configurations and in ways that we don't fully understand each particular fruit brings down the shepherd of that particular name of god to cover our bases and then finally we have refrained vital's suggestion and this is great for people who love fruit to have 30 fruits at the tu b'shvat seder and he divides the 30 fruits into three groups of ten one has inedible peel like orange or banana edible inside in anabolic or not walnuts or you know any type of nuts and we'll talk about what that represents a little later the second is edible on the outside with an inedible p an edible pit like an apricot or or a peach and the third are the 10 fruits that are totally edible such as grapes by and large and the fruits that the seeds are very small very small and you can actually chew them like an apple by and large and we're going to see that those three levels of fruits the 10 10 and 10 correspond to kabbalistic worlds maybe we'll get into it a little later so you do have the seven species version the 12 species version and the 30 species version interspersed with four cups of wine now the booklet that you have is an adaptation it's a very adaptation but it does not follow either the 7 the 12 or the 30. it goes with a 20 around 20 or so and it's still the basis of that in the safer pre-hada which this number this booklet is based on that book but the mahabharata does not explain where he gets the number form the mahabharata mentions rafael as a hebrew mitzvah to have 30 but he doesn't explain the logic of the particular choices that he makes so as i say i myself am not a capitalist i cannot explain every single aspect here uh but this is the basic structure and i'll elaborate as we go through different things now halachically the brachus of tu bishvat creates some interesting halachic issues when you have all of this food what bracha do you make first what do you choose to make your brah on so those of you that washed and made bread so that kind of makes it a little easier for you although it doesn't resolve everything but if you didn't wash so you have general rules the general rule is a beret mene mizonos always beats out any other bracha other than a mozi so consequently the first brahma you're always going to make will be on either the wheat or the barley okay that's without even considering the seven species that's berea name is owner once you are looking at the fruits all of which will have the bracha aprio however again it's a little difficult you look at a proximity to the word eretz now the passage of shiva saminim says eretz a land of wheat and barley geffen the vine which is the grape teinah the fig the remon and the pomegranate z eretz zaitsheman olives udavash and honey and honey there does not mean bee honey it means date honey so we have seven species mentioned there and normally you would go in order but here's the problem let's take for example so kita saora is one and two from the first everest gethen is number great is number three from the first eretz but zaid shemin and which are six and seven are actually from the secondaries so as a result the zeitcheman the olive has priority over the grape because the olive is number one after the secondary in fact olive and date beeps right so the order of the fruit would be olive date and then you go back to the the grape the fig and the pomegranate okay it's a little complicated i guess we would need a powerpoint really uh to uh to to so you'll see this but if you look at the verse uh okay so that's the shiva samin uh the other fruits as they come along and i'll try i'll try to see if i can find at least one fruit with you know with inedible peel and with edible to be makayam of high in vital i don't think we'll be able to do 10 fruits of each type i don't think we have indian but we'll try to be makayam and as we drink the four cups of wine i'll also try to explain that let me just say at the outset that you will notice that cup number one is totally white cup number two is white mixed with a little red cup number three is half and half and cup number four is red with a little bit of white because a little bit of white and red you're not going to see but it's in there by the way for those who don't want to drink four cups of wine this is not a peso later you don't have to drink four cups of wine you can do it with the same cup in other words your first cup is all white you're going to drink a little bit then you add a little red you can just have one cup and that's going to last you real soon and grape juice as well well okay that will last you uh for the seder when we drink the wine i i've been going on a little too long significance of the transition from white to red and the intermediate represent but one thing is for sure just as the four cups of wine represent redemption so too the maku saw in two bishops the redempt the beginning of the the two bishop family exactly two months before pesach this year is three weeks before pesach because we have two adars khazal saw that just as the tree the sap rises and even though nothing is perceptible but it's the beginning of growth redemption that will manifest when they saw correspondence between the night of the exodus of tuberculos in which that's why they gave us four cups of wine as they say these are not halachos per se these are minhagem they are not followed by everybody but but for those to it very deeply meaningful and deeply deeply spiritual so i believe most people have already had amazonos uh if you not have not had mizonos that could be uh your um your barley or your quiche uh so we should make a beret mean a zono so we'll move on to the fruits uh let me uh i'm sorry yeah i want to mention that this is the size of the cup this is the minimum amount so everyone has a cup if we can get a few volunteers number one just to go into the kitchen and my wife is over there to bring out the white wine as well as the fruits and nuts for this sequence in the meantime we're going to have time david and natan uh play some music in the meantime until we're ready to proceed turn the microphone [Music] did you ever meet me [Music] me [Music] i [Music] how are you [Music] me [Music] is [Music] white house [Music] i hate him [Music] in other words [Music] yes [Music] is [Music] hatred [Music] each one is [Music] precious [Music] hey [Music] so now uh we everyone should have a white uh glass of wine which you're going to drink at the end of the fruit sequence like it's the seder you drink the cup at the end of the section uh that you're reciting uh the idea of going from whites to red there are actually two different ways they see her level they are consistent the kabbalistic interpretation is that kabbalah teaches that physical reality process emanating from god getting progressively more concretized which means removed from god as we go from hashem's pure spiritual concrete physicality of this world and those four worlds are known as the world the world of emanation which is pure godliness to berea christian yet formation to the tangible world that we have that is called of assassi consequently the silas and the next one will be bria yet sera till the last cup brings it down into this world based on that imagery white represents pure mercy and red and distribution inaussilis which is the roots of reality there is only mercy everything god does is ultimately compassionate but as god's influence goes down into the world it gets more concealed gets more confused so the redness represents the progressive but the facet is nevertheless present greater degrees of concealment so seen in this way you're going from matsilas and you're pulling down the cassette of alcila's into the reality of asea more and more it's still present that's a bit of a complicated idea but that's the kabbalistic understanding the simpler understanding which is also i think quite meaningful perhaps more meaningful for most people is that the four cups of wine represent the change of the seasons uh pure white represents the winter even if there's no snow because it's a world without blood you don't see the life force of growth taking place and then the little bit of red is the spring and the half and half is the summer and the final red is a world in completion which is the world of the fall so you're kind of going in different directions here like one idea of the four cups is going from matsilas to asea the higher world to the lower world the other is going from potential to realized to the realization of potentiality but in reality that's kind of not a contradiction because not silas is the perfect world but it's the perfect world in potential it has not yet been realized in physical reality so as imperfect as asea is asea is a certain high level because that is the actualization of all of the potentiality that can exist in the world so these are two different ideas be it as it may this first cup of wine represents our attempt to bring down from the highest uh world the shepherd of at a time when we are in the winter of our lives in which life seems to be dormant and non-productive and not achieving so we eat these foods uh the first would be mizono's that would be a wheat cracker here it says or bread bread if you already made the bracha do not make it again you already made that braca so don't do it like i'm not going to make the burka but still you can take a little a bite and again i have thanks for bread or mizonote which is really the staff of life but as the pussock says not by bread a very famous verse even in english not by bread alone does man live but by the power of god or the word of god in the bread is what gives us life so as we eat the symbolic staff of life let us remember it is only the divine word in the bread that gives true life again if you made the brother do not make it again our eating is going to be fruit and the next fruit is the olive remember the reason that's so is the olive is one of the shiva taminin and although it is number six in the passage it is number two number one where it is so that will trump everything that is not in a number one position uh when we make the bracha on the olive which is beret priorates we should have in mind to cover all of the fruit that we're eating so we're not going to make unnecessary brothers now it's interesting even if you ate bread you're still going to make an ice cream yes even if you ate bread you're going to make ice because this is not part of a meal this is like a separate food i want to mention an interesting minhagem that many spartans have severed him in their tube fat seder they want to maximize brajos they want to make a bracha on every fruit that's eaten but how do you do that once they make a broccoli on a fruit that covers all the fruits so the way they do it is each person only eats one fruit meaning i'll eat olives i'll make her eight you don't then you're going to eat the date you make her eight don't need anything else so by doing it that way we have we have mercy on you we're not going to impose that minute but by doing it that way every single fruit gets a bracha but again as i said we're not going to be overly making on this uh olives the jewish people themselves are compared to many types of fruits and one of the fruits that we are compared to is the olive and there are a lot of different reasons for that one is that the finest part of the olive comes from squeezing it and that is the idea that the jewish people flourish when times are rough that is when the best part of us comes out in terms of torah and mitzvos rebbe used to say uh it was easier to be from in siberia than suburbia uh sometimes when life is too easy we we let things slide the other thing about olive trees and you can see this in israel is olive trees require a climate that's true but they can grow anywhere they grow in rocky soil that nothing else can grow and olive trees are kind of like tortoises they can just like live forever they just go on and on and on and on and on and on no matter how old they look now the truth of the matter is the outer part of the tree dies all the time but but the roots regenerate and it can live much longer than virtually uh most other feed other than redwoods or something like that which don't produce fruit so the olive is us and we should hope to incorporate those qualities of even when life is tough we flourish and we serve hashem with joy and no matter what our conditions are rocky soil whatever it is we set our roots down where we have to go so we'll make our eights eights okay next one is the date uh the date by the way is actually one of the healthiest uh foods i understand um i am told of course this this is in that kosher that you can live on camel milk and dates indefinitely of course a jew can't live on camel milk so that's out of the picture and uh we know that the righteous are called the date palm david melak says in fact we heard the negan before sadiq will sprout like the date pump and one of that is the date palm goes straight up it does not have like branches going to the side and that represents integrity straight honesty commitment not deviating to the right or to the left we know of course that one of the four species of sukkos is the lulav which is from the date of palm and once again therefore the date is a reminder of being steadfast and faithful in following hashem we do not make her eight because the olive covered it but we eat the date with that kavanagh okay [Music] okay we move we're following the shivats here uh for this reason which is a dried grape and once again the jewish people are compared to a vineyard and this is very similar to an olive because the product of the grape is the wine mine comes from squeezing or trampling and we know however that wine has additional quality that wine flattens the heart and although the wine separately but the grape makes us think of the wine as as well and finally a marriage a wife away from mine must be tended carefully to produce the finest fruit husbands are reminded over the importance of shalom bias and creating a beautiful and peaceful atmosphere in the creates a family life again no no braca is recited okay we are ready to drink the first cup which is totally white this is the world of winter the world of dormancy the world of unrealized potential but we recognize attention that hashem gives us and kabbalistically we are trying to draw the shepherd from the highest world of asilus into the lower levels and here of course we do have to make ibrahim on wine unlike oh [Music] actually i see the book says to recline to the left but okay that's uh i don't believe that that's uh that's everyone should pour the second cup of wine either in the same cup or it doesn't have to be a different cup and here a little bit of red to a majority of the whites so we'll take a break okay okay we're going to take a short break with here from heimdall so if we get a few volunteers to pick the red and the white fruits and nuts it's just fruits did a good job [Music] yes [Music] is [Music] is [Music] is [Music] me [Music] yes [Music] hey [Music] me [Music] my is [Music] is [Music] you guys put everything here [Music] [Applause] everyone should have the second cup which is um mainly white with a little bit of red uh once again we're moving into the spring where new life begins to rejuvenate it begins to come back kabbalistically we are going from the ethereal totally spiritual world of asilos into a more concrete type of existence called bria by the way uh some have explained the kabbalistic level of four worlds to refer to four different aspects within our own personalities the world of asea is physical the world of uh yet seerah is emotional the world of bria is intellectual and the world of asilus is the spiritual essence the spiritual course so going from up to down there is the spiritual the intellectual the emotional and the physical so right now we're in that second level of bria and we are moving into the spring uh where the potential begins to be realized and again we are still following the shabbat and we are up to the fig which is called the uh and once again the jewish people are compared to fakes they're compared to many different types of fruits and melak says in michele no there to ena he who guards the fig tree will be able to benefit from its fruit and that's a real reminder that we're the fig tree that we have to guard we have to watch ourselves we have to have self-control we have to learn discipline we have to learn submission to akra and therefore in that sense we're like the te na that needs to be watched again there is no baraka that is recited but we eat this with the thought that we should incorporate that characteristic of the tenor okay this the next one is familiar to us from rosh hashanah this is the riemann the ramone of course has many many beautiful symbols um the famous statement of the gomorrah rabbi shimon manlakis affilo israel even the sinners of israel malayan mitzvot they are as filled with good deeds as a pomegranate is filled with seeds according to your tradition although i haven't counted it sometimes kids like to count it there are supposed to be 613 seeds in a pomegranate maybe that's an average i don't know i think it's the average i count almost every time okay so that's the average okay and the concept is now it's an interesting point about rich sluggish we have shimon been lucky if you know his biography many have said that his statement that even the sinners of israel are as filled with mitzvoth as a pomegranate is an autobiographical statement because he himself was a highway robber he was a perhaps and possibly even a murderer and he had attacked her of yochanan and ravioconan convinced him that if he would give his talents to learn torah he could even marry rabbi yochanan's sister and reshimmerman lucas became one of the godola israel mamesh sir says you know you look at a jew and you say yeah he's in yiddish we say oy swarf you know a nobody a nothing bush lucky says nope can't do it every jew filled with potential these potential mitzvoth like a pomegranates and when we eat the pomegranate right on rosh hashanah what do we say nearby say no to may our merits be as many as the pomegranate so it's both an aspiration it's an interesting point it's both an aspiration may we merit to have the mitzvos like a pomegranate but it's also a declaration you are a person that is filled with goodness and potential like the pomegranate is filled with seeds you may recall another use of pomegranates in the gemura this very interesting issue that even has some contemporary relevance rabbi mayer had a rebbe who became an api chorus elisha benabuya he's called aker we said the other one we don't even like to refer to him by name and yet rabbi mayer continued to learn torah from a man who became an abikoris and they asked him how can you learn from a guy that threw away everything and he said i look at ajer like a pomegranate i throw away the inedible peel and i take the edible seeds now people today sometimes say out that they want to learn torah from people who are because him so we say when you're rubbing mayor you can learn from aker you know uh it's not it's not necessarily for everybody to be able to make that judgment but that's yet another place where we use the word pomegranate so we take the pomegranate remember our field potion israel malayan mitzvos and we ask that hashem should give us the chance and the opportunity to serve him and be marble all of our many midfields yeah thank you oh i have it here i'm sorry yeah okay yeah thank you so although this is not marked here we have finished the seven minimum so now we're doing a new sequencing here we have finished the shabbat i mean and now we are going to make up with other fruits that have very deep spiritual significance and lo and behold we have the esro going all the way back from sukis i think i had mentioned to you that in khasid swarm we are told ah look at that look at that we are told that one should pray for a good beautiful esrog in the coming circus now in these days you know by that you know a beautiful estuary is not a big problem but you have to remember that thousands of years in european climates to get an esrog was prohibitive i mean s-rocks don't grow in poland that much i can tell you and it was very common that in communities only the rabbi had in ezra so to have an estrogen to be able to buy one and that was in good condition almost a miracle this year because it is so this year befret we should be um we know too each of the four species represents a different type of jew the esrog has a beautiful fragrance and a and that represents the taste represents torah learning and the fragrance represents masim tovim good deeds and the response to the heart of a person and our heart should be directed to god and we just strive to be people who learn torah two acts of loving kind of each other ibanez is an organization indeed devoted to both lima torah and to acts of khesit um this gigantic estrogen tells us that rabbi akiva himself had an s-rogue that he needed both hands i guess the lula if he somehow positioned there that's kind of a tamania this is um oh this is actually a shmitah wow this is not too basic yeah wow it was just a twin actually it was twice the size wow so we have a candy nest rook here uh you don't make brave periads because we covered it but if you have not had esrog this year meaning uh from rosh hashanah so you can make a shakhyano on the piece of of israel it's a fruit a seasonal fruit that you have not had anybody can say uh until now okay all righty i boiled it for an hour then i drained it i boiled it with three cups of sugar and a lot of and now we have the apple there's a verse in shira shirin shirashiram is written as a love song between a man and a woman and according and that's why some rabbis didn't even want to you know include share share in the tanakh they thought it was uh romantic literature like band in boston but rabbi akiva was the great defender of shira shirim because he said yeah malik is using romantic language but it is metaphorical for the relationship of hashem who is the lover and the jewish people that is the beloved and every term of endearment and affection and even sensuality so to speak is referring to a level of love that god has for the jewish people and vice versa because shirashiram has reciprocal confessions of love and in shirashirim which is us the woman says about her lover like an apple tree in the forest so is my beloved among the sons i sat down under his shadow i'm just reading the verse here with great delight and his fruit was sweet to my taste i don't want to burst any bubbles by the way you know uh the word is tapuach and of course in modern hebrew tapuak means apple there are actually linguists that say in biblical hebrew is an apricot may not even be an apple but nevertheless it's makobo uh that it is an apple one thing an apple is not is not one of the payrolls that adam ate they said right oh the popular portrayal that it was an apple the gemara has many opinions according to some opinion was an s-rogue it may have been a fig it may have been a grape you know vine it doesn't say it was a tapuak nevertheless for some reason that entered popular consciousness i'm not sure exactly why and if you remember when yaakov wanted when yaakov was impersonating asap and he got the brachus from yitzhak so yitzhak's phrase yitzhak said i smell the sense of you like the field that god has blessed and rashi says that's not referring to hunting odors or whatever it is but there was a field of apples and in kabbalah that is the reach of ganadan so it's interesting that ganedan is described as the reach of khakao which is aramaic for the field of apples so when we eat the apple we think of the ethereal realm of olam and the notion that god's love for us is described as the apple tree in an otherwise unproductive forest you have a forest of trees that don't produce fruits and the apple tree is growing in the middle of that how much delight and pleasure it brings us and our relationship to god should be one of pleasure not one of you know uh trouble or kirka or you know it's too much uh too much for us that god is asking but rather we should feel the pleasure of god's shade so we should take a piece of apple again no broccoli [Applause] up to the second couple let me remind you that unlike the seder no bracha is recited on the second cup because the brock on the first this is the cup where the redness of potential the redness of actualization has begun to change the emptiness of the winter as we move into spring and we should again give thanks that we're drawing the shepherd from the ethereal world of vatsilas into a more a bit of a more tangible world which is the world of berea we're drawing it down [Music] so we're going to ask again for a few volunteers to help board the third cup [Music] the fruits and nuts for the third sequence thank you [Music] i want to introduce a very important song that came to me in my my youth when it came to earth israel from 1975 i met one of the first people i met with their moisture sure anybody heard me mickey mouse sure was in queens today and he wrote a song that's about the apple [Music] did not oh dude okay [Music] that much and there's a big danger of schools it may number one lead to our voters and number two it distracts you from the central focus you don't look for gimmicks for this [Music] is [Music] so i think for our purposes [Music] uh we should really think about this in a very general way that eating fruits is a way that we're grateful to our chef for especially for his kindness for the beauties that he put into the world so even from a rational standpoint it doesn't have to be a school of thing this is a way of enhancing hakaresatov and maybe that's the best way of looking at it so you don't look at the magical aspect of it you look at the gratitude the gratitude aspect there reference so sorry this is the carrot without with a peanut sauce we have carob with um chocolate sauce okay very good thank you thank you everything's delicious so i think that's the way to look at it more it i don't like um very interested in scuba diving i just computers don't yell at me i i i i i think in many ways i think in many ways that's the key to how a rich buck lives with students meaning to say what you do is you don't look at it like a magical thing but you look at it as a consciousness razor so i do these things and it makes me think about karasuto and you know and that's really what it is so it's really the hakara satov that elevates you not the not the particular thing you know so that that's how you have to so you have to translate a lot of ceremonies into is well i'll tell you the truth of the matter is going to give rates to deakins even though i mean also maybe we have different sadhika but revolver you know i went to the villenegon so that that was fairly recoverable but it doesn't become a fetish for example uh if you have a boy learning in yeshiva for him to take off like three weeks to go to a cover is is a distortion of priorities in fact we actually even said it about going to the said you're learning to castle that might be more kadai than others you know so yeah i think i mean i can't i can't defend them i mean i i think you have to have respect for it but i'm a servant of different [Music] also may he be amazed yoshi but you're praying [Music] um [Music] oh [Music] oh [Music] yeah yeah they took it over if you google there you'll get a hundred like hit hippies [Music] we gotta reclaim it [Music] you got to be careful a lot of schools don't allow [Music] is [Music] is [Music] okay thank you and we're only beginning the third sequence i just want to make an announcement before the rough takes over the microphone that we could not find any uh carrots throughout the whole shook or anywhere else but we had this cab spread so what was given out was a peanut butter carob spread if anybody's allergic to peanuts i have here chocolate chocolate carrot steak so i had one taker is there anything else that's up here and we wish everyone help all the help okay we pour the third cup one half white one half red we are now drawing the shepherd from masilis to bria into yasira getting closer to us we are also moving from the spring to the summer where more and more fruits i'm sorry from the spring to the summer yeah where more and more fruits are ripening so the potential is turning into actualization and uh we are getting closer and closer to a completion where we bring god's presence into the physical tangible reality that we live in and the first two things we're going to be eating are nuts one is the walnuts one is the almonds uh the walnuts the jewish people are compared to walnuts as well we're compared to nuts and rashi and shira shrimp says that's not because we're nuts although that might be so got would be kind of crazy to be a jew in some ways but the medrash says as a nut when it's in the mud the contents are not besmirched because the shell prevents the dirt from infiltrating into the mud so into the into the fruit so too the jewish people retain their holiness and their goodness no matter how covered they are with dirt and filth that's again again it goes back to the pinterest a jew on the outside be covered with all sorts of disgusting things but only surface dirt it's like the nut it does not penetrate to the essence so that is the significance of the walnut which is really a generalization for all uh nuts because it's tree fruits once again we do not recite a bracha on it thank you the almonds pronounce the yellow or not this is called the shakhed those of you that know israeli folk music know that one of the famous israeli folk songs about which i will not sing for you maybe hashtag buddy okay and the point is that almond is very unique it's the very tree that buds and produces fruit the very first one and that's why it's called chocolate because and when we eat the almonds we think about the idea that a jew must we shouldn't like delay defer procrastinate although all of us or many of us include myself sometimes have that habit but rather we need to go to avodah's hashem like the almond tree with alacrity and the light you'll also recall in the torah after the rebellion of people were still not completely convinced so each of the heads of the tribes put a staff in and iron put a staff staff produced god choosing aaron and therefore we look at the head as kind of a symbol of god choosing the jewish people his nation so the muslim of shakht is and the notion of hashem choosing us okay symbol of that election of that choosing again there is suggesting using a cracker okay good idea the those of you that perhaps attended uh might remember that the carrot was the standard fruit that they would serve in american day schools tuberculosis called just yiddish for carob and it was the driest most unappetizing food you could possibly imagine it was like eating a stick and i mean it quite literally i was running who would eat this stuff later as i got older i saw all sorts of delightful things you can make with carob as a healthy substitute for chocolate but nevertheless even the gemara recognizes that carob was a food of simplicity it was the food of very poor people people who could not afford anything fancy the gemara praises rabbi hanina bendy you were almond let me just swallow this gets its parnassa from khanina vendai is a lives office a small measure of carobs so carob is a sign of simplicity and in some ways it's a bit of a paradox because a celebration of the abundance of the few of the the reminds you go overboard use physical pleasure as a way of enhancing your spiritual connection to god to use physical pleasure and in carob again uh no brush to be recited let's use a crack how is it tasty it's good now we come to the bear interestingly enough even the swarm are a little weak as to what is the significance of the pair you'll notice that the only thing it quotes is a halal text about the issue of kalayam kalam says you're not allowed to plant or graft rather graft two different types of trees together and discusses whether different types of pears are one species or not it actually does not give you a spiritual meaning in the pair so that's something i'm still looking into i haven't yet found it uh although there are passages in the zohar but i didn't fully understand the spiritual meaning but again we should recognize like everything else this is an example of what is said to us and something that we should we should appreciate um we now drink the third cup this is the world of um uh yasira getting closer and closer to physical the redness of life represents the summer and this also represents the emotional soul of man remember because we went from spiritual to intellectual to emotional then we're going to get into the physical and therefore we have the quran up to bring the shepherd from matsilas to bria into etsyra and getting closer and closer to all us i am going to take a short break okay we're going to take another short break if we get here's once again pass i'm gonna hear from [Music] okay [Music] is [Music] oh [Music] yes [Music] foreign [Music] already [Music] is [Music] yeah is [Music] is [Music] is [Music] thank you [Music] uh [Music] and this is the um business it's not really cherries you couldn't find cherries [Music] this is [Music] this is called [Music] yes [Music] goodbye [Music] uh [Music] [Laughter] [Music] is [Music] [Laughter] very [Music] is [Music] [Laughter] [Music] [Laughter] [Music] [Laughter] [Music] [Laughter] oh [Music] coming [Music] is [Music] they say that he really buried a knockout [Music] okay uh we're up to the final coast uh we're not gonna drink it yet but it is the fourth coast that is all red with a little bit of white uh remember we're now in the world of asea that's our conclusion our physical world and in our physical world the meme of hashem the white is sometimes concealed we don't always see it but it's there the white is in there even if we don't see it but the red is also the fullness of potential of the actualization of the potential in the summer in which the dormancy of the winter has come to its highest crescendo and it reminds us that in some levels this is the paradox asea is the lowest world but it is the purpose of everything the purpose of everything is to bring godliness to the lowest levels this is the famous statement of the balatanya which is really from the madrid itself so that is why the paradox of asea is the lowest and the highest the purpose of of everything and once again uh we're going to be eating uh let me just look here starting with uh mango again some of these i honestly do not have a shot there's uh something to work on for next year uh the significance of the mango some of the other things i will tell you some explanation and something to think about uh it says here the azorollah or mango is azerola another word for mango or it's a different fruit azerola mango i don't know i don't know what it is i have no idea all right okay mango is fine by me i'll tell you the truth some of this was that these were fruits when the tuberculosis was made that were very very hard to get and they were very special so part of it is it simply was a very very festive special type of fruit to to eat established well yes was a four-year-old child expelled from spain and he went from with his mother he went from spain to constantinople and eventually found his way in eric israel i believe most of the base yosef was written in constantinople but he then came to spot spot was a much bigger torah stated center than even yerushalayim and the invasive cairo became the rav of savant and of alphabets was the cousin was the darshan and then you had ramosa cordovero who was then nifter replaced by the arizal as the great mukubalim and it was just an unbelievable critical mass of people and the things like the tuberculot came in you know in that generation or the generation afterwards um in fact uh it's interesting that although we're not entirely sure but it seems to be generally accepted that at least one of the major expulsion of the jews from spain occurred on the ninth above and it is recorded that the abar banel was the leader he was the zaking adora and he instructed that they play musical instruments and sing on the ninth above and there are two explanations that they give how could you allow playing of music on tisha buff explanation one is that people were so broken they were so depressed they were so sad that it literally was they had to have music but there's another shot and that is he wanted people to know that just because you're leaving spain that's not goddess don't look at leaving spain as such a sad thing and therefore because one has to know that you're going from one dollars to another gullus that's not anything to cry about and as you say actually it turned out that many many hidden maybe not a tremendous amount but the significant number came back to irish israel as a result of the girish of svarat why would you cry including spain i think why are you crying because what are you crying for that's what he said yeah so that's the second shot they say why the robinell told them to play music on the ninth of us you know um the shallow cutters writes that he's italian is against people who build fancy houses in the diaspora he says what are you building a fancy house a house that's going to last 200 years what is that you're not going to now rabbi wine tells the story that when he was building his yeshiva in muncie so somebody offered him a type of scandinavian wood that lasts 300 years beautiful wood it doesn't warp and he said he's not going to build a building with the intention that it should last 300 years in the gala my kasha and rabbi wine is the guaran magilla says all the ishbate midrashos in ghuzlarets are going to uproot themselves and come through so i said he should have taken the wood and you know hashem is going to bring it bring it here but okay be it as it may um his tiny was exactly like the shellac that a jew should never look at any place other than eric israel as his permanent home even if you wind up living in a certain place your whole life but it's not fundamentally your home um so that is the um the mango chestnuts homemade homemade roasted chestnut again i the basic shot is that the nut has an inedible shell and that represents the idea that in the world of asea we're often blocked from our full spirituality but it's still there we have to kind of put in the effort to break the calipa that's exactly the lesson of kabbalah there are creepers in the world and we have to be chauver the calipha and that's what this represents padova in the fourth cycle yeah open it carefully it's sweet yeah you may have to make breakfast okay now next thing i have a little comment to make cherry is on the list but this is a chocolate filled a chocolate filled with a cherry filling so this is not actual fruit the because of that we have actually have to make a bracket we have to make a shahakou on this like any piece of chocolate so brick hashem we get to make an extra raka and open up the kedusha that comes from abraham yes yes even with bread because it's not that's not a meal part of a meal we already did apples apricot a little ambiguous i had mentioned that some of forsham say that the word tapua that we had before is actually apricot so we may have had this already in terms of apple and again olam haba is described as the field of the sweet smelling apples and apples as you know have a bit of a subtle fragrance it's not an overpowering smell and it's a little strange why would allah muba be described in a in a way that's not so powerful it reminds us of the idea that true spirituality is not overpowering sometimes people feel they can only achieve closeness to hashem if they have this tremendous emotional high and emotional highs are very good we need that type of awakening but we also have to realize as we see with elio and navi there's a very dramatic scene aliyah and of hashem shows him an earthquake and hashem is not in the earthquake and hashem shows him a storm and hashem is not in the storm and hashem shows him a fire and hashem is not in the fire and then there's a cold mamma dakka a small quiet still voice and that is where hashem is in so we have to know sometimes as although we do need so to speak kind of the occasional emotional excitement but a lot of spiritual life is the quiet moments of reflection and introspection and khashbanan it is the subtlety of the fragrance of apples which is indeed is not an overpowering sensation because that is what true richness is what are you coming to see the emperor or the king and he said to him i'll know better than you'll know you know [Music] and then there was another fanfare and the big band was playing all kinds of different episodes with lots of noise and he says this is not me suddenly there's a hush and there's no sound and this is good i had no idea how he knew it right and that's right that's it that's it okay um our next thing is the pistachio and yeah i'm sorry that um looking at the excerpt you see we don't necessarily understand and again let me just explain something to you this this list of 20. i had mentioned before that there is a tuberculosater of seven fruits and a tuberculosater of 12 fruits and a tuberculot of 30 fruits the seder here which is based on the safer pre-assadar winds up with 20 fruits and he doesn't explain how he gets it he mentions at the end there's a heater to do 30 basin reclining vital but he doesn't explain the internal logic of his twenty but it seems to be connected with different names of hashem i had mentioned yup kevke can be rearranged in twelve ways so the first twelve are connected the arrangements of yurt kevking but then what the author does which is not reproduced in the booklet he takes other names of hashem such as elo kim kale aka and and each of these fruits corresponds mystically to one of those special divine names and that already is an engine of kabbalah that we're not so conversant but i just want you to know that this is not at random this is connected to a particular configuration of a name of god although it's not the uk bufke after the first after the first 12. so that's what's going on in this part then we have the pine seeds anything to say about that i don't but again i just want you to understand it's not simply this is not just a black hole i mean basically it corresponds to a shame of hashem you see what we're doing here a name of god represents a certain attribute of divine power and divine shepherd and since we need all sorts of different manifestations of hashem in the world the mukubalam identified which into the world and they were able to show how every fruit is connected to a different name of god as they say the shame of ayah has 12 combinations but there are many other names of god as well so that's what this is so as i say it's very very hard to fully understand the process but that is what the process is if you look in the safer pre-assassin you will see that this pistachios are connected to this shame of hashem pine seeds are connected to that stream of hashem what kind of tree grill spines for how does it work uh a pineapple like a pineapple tree and then it's like it's like a bowl binds together right it produces a pinecone and they're you know they're inside all these little inside you have the seeds they're edible yep okay we have a prune a prune is a uh a dried plum our last is pecan oh okay yeah yeah yeah anybody want it picking yes thank you okay we are now up to the fourth cup this is the conclusion of the tuberculosis we have now reached the world of asea the world of physicality the world in which the divinity of god which is white is covered up and almost obscured in the red of midazzaden but it is ever present it is ever there in the middle of all of that then is the hiddenness of the we have also reached the cycle going from the dormancy and emptiness of the winter to the fullness of the life of the summer when the fruits are gathered and they reach their highest crescendo the holiday of sukis is right after that period of of of time but of course the cycle goes on after the fullness of these autumn rather the autumn the summer followed by the autumn will come the dormancy of the winter and the cycle renews itself again and again and again life is full of urethra and alia we go up and then we go down but because i'll have an expression you re-deal with sorry cause i'll talk about going down for the purpose of going up and we recognize that in our dormancy there are the seeds of the new renewal that will continue uh i'd be us going until we reach the place of life in which there is perpetual growth in aliyah with our kurdish so basically if we have been successful who knows uh we have tried all of us have together have tried to bring the divine shepherd from us into bria into etsyra into the tangible world of asea in which even in this redness where god is concealed we see and perceive his hesit and his mercy and his goodness and that gives us the physic to continue going on so we drink the fourth cup okay then we'll take a short break [Music] people bench mean that people hate bread right anybody here any bread yeah so what happens even for sure you didn't eat i didn't eat bread so we'll find a little at the end for an estra yep yeah now it's time to have him for an estrogen don't forget that yeah yeah yeah good one you got to come to iron posted come buy one right well diamond that uh you should find this beautifully for opening up their wellsprings of uh inspiration on many levels to make this impossible the first time i've had this good to be with you on such an occasion for this occasion other occasions of occasions but not this one i know i think the others were like official they were more or less just yeah this one is a real deal we wanted to hear about that i really appreciate his uh you were at our sedations and wisdom very our very first event ever ever was on hanukkah in the year i remember 2015. i have another glass 2014 2015 whatever it was and it is our theme song it is [Music] oh [Music] okay [Music] is [Music] me [Music] [Applause] [Music] all right hey [Music] okay [Music] here we yeah foreign [Music] um [Music] is [Music] together [Music] ah [Music] yes [Music] foreign [Music] huh [Music] uh [Music] um [Music] uh [Music] uh [Music] hey give me a few minutes here before we bench before we have concluding words from the road um first i want to thank you all for coming it wouldn't enough it would not single one of you the bottom of my heart i said in the beginning we had some problems with the live streaming um about robert awaits time i'm not done of course i already mentioned my wife once about twice three times forever and ever beena my wife bina which is the same letters as [Applause] [Music] jonathan bloom which is interesting bloom there's actually another rav from rabbi blue the expert on shmita and all the uh the agricultural issues of virtustreal i just love the name bloom so anyway they dedicated to our dear friend then also i i say different people and yesterday meaning the 14th of shabbat i finished a full year for a holocaust survivor her name was esther but i remember and it was very it was very meaningful to me especially knowing a little bit a little bit about her life but i just want a few minutes i just want to sum up some of the things of the evening that maybe were not said or maybe heard but uh maybe it could be deeper deeper understood you know mohanim we are the priests of the world this holiday is not just a jewish holiday and i don't believe for a second that the concept of the holiday started 500 years ago the concept goes way back okay but in terms of the developments of them in hakim yeah there's no there's no denying that it and i think it's related to the return to eric israel because of the seven thank you because of the seven you know block weinberg always said sleeping giant what does that mean a sleeping joint means we have so much potential but we're not reaching it we're in gallus that we made every fruit that we and all the intentions that we had all that that comes to the comes through eric's israel in the four different um rivers and passageways of water the flu uh flowed is that a word uh flowed out from ghanaian it's israel's got need anyway if it just carried the seeds carried right that's how things work right it all started here this is what they call the the navel the um what's the word the uh the evan the the the foundation stone is here this is the center of everything not just in the physical world but everything matches in a spiritual way and therefore what we did tonight some had cabanas as we were eating some are now only waking up to the idea that what we're doing is bringing in the rub mentioned the chef into the world and it's flowing out just like those four rivers flowed out and the whole concept that the world as i said it's not just a jewish holiday that when we are blessed when there's shalom here when there's real um unity amongst the jewish people and it's going to flow to the rest of the world why i mention this not just a jewish holiday there's a black locust when did the when was the world created right rosh hashanah when were what was called the day the world was created i run into a lot of christians and they tell me you're celebrating russia strong in the wrong month i mean we don't know that the seventh month well guess what there's four rosh hashanahs there's more than one rosh hashanah right everyone knows you have to fill your taxes at a certain point there's a new fiscal year you start a new school year start september maybe in the south maybe in the southern hemisphere it's different i don't know but you know there's different kinds of years so just to take you a little bit back in terms of what was will created some say it was in nissan believe it or not nissan some say it was in tishrei but if you go back what about conception first of all man was created first of nisan or the first of tishrei but when was the world created on the on the 25th of either ello if you go with rabbi elias or yeshua with which would be the 25th of a dawn we all know that there's this concept called conception and when the baby is finally i've used word finally finally decided what sex it's going to be what gender it's going to be maybe that's taboo to talk about today i don't know but the idea is that there's a 40-day formation 40 days is not an accident what's exactly 40 days before the first day not the sixth day when ma'am was created but go back 40 days from the 25th let's just say the 25th of ella it's to which is obviously a very important holiday that many conceptions can take place as we all know and then think about the first of tish first of nisan go back five days you have 25 of adar okay so this is a little bit odd because we have a leap year but let's just say in the normal sense of things you have 40 days what's 40 days before that first day of we call it the birth you have conception 40 days before which is today and that's why we just read atsiluz maria thought in fact that's how tulsa explains the hallmark locus between review when was the world was even created once was in thought and one the other was actually a seer and what about an actual birth they say a seven month baby will survive and a nine month baby survived it's unlikely or let's just say an eight month they will have difficulties let's just say like that what seventh month it means six months and a day that's already a seventh month and if you think about right because we're talking about from if the world really was created in tishrei so then go back six months before and go back to con conception 40 days before that so you have really a seven month baby anyway i don't want to go i don't want to dray on but i wanted to really think about the idea this is not a jew like just like rosh hashanah is not just a jewish holiday it's when the whole earth when every human every creatures is judged so too what we do what we do right here in jerusalem with all the cavanas and everyone's watching this make your broncos feel the gratitude know that the flow is coming through you with the right attitudes and an attitude of gratitude will serve a whole lot so before benching if the rob wants to say anything this is a very short thing it's just i just want to end with a very short uh thought you know that the tu bishop always occurs basically around the uh week of bashara the parsha that we read uh last shabbos and uh talks about a story that the jewish people came to a place an oasis that was called mara because the waters were very bitter and tashem showed moshe a piece of wood eight eighths also means a tree he threw the piece of wood into the water and the piece of wood miraculously made the water sweet and they called the place moira to commemorate the fact that the eights turned the water from bitter to sweet we know that water is often a symbol for life symbol for torah a symbol for life because there can be no life without water and sometimes we take the precious gift of life and we are filled with bitterness in various ways dissatisfaction depression despair loneliness sadness the waters of life are bitter and how do the waters of life turn to be sweet through its connection to aids which also means a tree a tree has to be cultivated you have to work you have to root it you have to plant it you have to take care of it and this reminds us that the antidote to bitterness is commitment rooting yourself in hashem not giving up cultivating even when conditions are difficult that's the remnants in the torah that the eights is the antidote to the bitterness of the waters and therefore we also take from two bishop the idea that when there is work when there is effort when there's commitment when there's rootedness you can over you can overcome all of the bitterness of life that sometimes takes away a person's joy and this is the inner meaning of ghazal's famous statement if a person says yogati i worked for loma sasi and i did not find success we do not believe him if he says i worked and i found success we believe him now although that's actually talking about learning torah but the truth of the matter is that is the antidote to life in general a person works and strikes and and tries to improve themselves and connect to hashem they will get an inner joy and their bitter waters will turn to be sweet so hashem i hope for all of us for all of the jewish people and all of the world israeli and said that all of the bitterness of life should be turned to joy if i could actually mention something a little future i saw someone send me a wedding invitation and they included a vote from the barbecue rebbe such a good voice that even though it's for other i have to say this so when other comes we're marv so this year we have two others so we actually have 60 days of symphony that's a wonderful thing double simcha but the rebbe pointed out that the concept of 60 is very significant how logically because we know that 60 nullifies for example if you have a drop of milk in meat soup if you have a volume of 60 it's mavatel right that's called beethoven very important in israel so the rebbe says when you have 60 days of simcha that's going to be a bitter besheesha for all of the sorrows that quality israel faces so as a result the leap year has a special characteristic in that way so may all of us be like the tree and may we be zoka that that sorrows become butthole shisha