Karev Yom ( Vayehi Bechatzi Halayla) | Rabbi Dr. Aaron Adler

and the um theim in from that we're going to read on the first day of PES attacked all the firstborns in from the top to bottom of the social ladder whether it was the king on top whether it was a prisoner and the the firstborns of animals I said it was a coalition of forces of who would be hit in what's significant here is this display on precisely at midnight the um the term becomes the name of the poem that we're going to do and this poem which entered into the hagada was originally used as the um one of the poems to be recited on Shabbat In what's called the yotsro yro here in Israel we don't have a clue what it is but we remember that a certain special shabat there were extra poetry integrated into the both from and sometimes from musaf specifically in zahesh had yots wrote for shakar and had yots wrote extra air on poems in the khazarat for musf there's also poet for for certain they're called and and and here in we say none of it and that's because of the objections of the vagin to all kinds of interruptions in the or in the dvenings of the official that were established by the says whoever alters from the specific coined phrases of toe is an error and perhaps even has to repeat and so on. So the students arrive here in Israel about init 250 years ago and they bring to a world of Ashkanazi vacuum. We did not have Ashkanazi custom init until the arrival of the students of the vilgoyin and they were the pushim where here in this neighborhood you have the uh the besset of the name of the vagoyin and so on. They were here the pushim zonenfeld of one of the big names and so on and already the days of the students of the vaggoyan who arrived in Erit Israel the author of the shulhanim they eliminated many things that were done in ashkanaz because of the objections of the vilgoy so it's interesting the vnagoy didn't have what did not have what to say in vna he was not the town rabbi nor was he a rashiva he was a private person in an apartment in a house where some students came to his house to study Torah. He did not impact on VNA at all. VNA still maintained classical Ashkanazi custom. But the customs of the VNO make it here in Erit Israel because of the students of the VNOY who arrive on the scene in not with no competition against other Ashkanazi custom. And uh and and that's why it happens here. That's why there's some in the neighborhoods of who don't even say Shabbat before because of this same reason. And there are many here in Israel who for Tal and Gishm do not do the standard integration of the poetry of Tal and Gishm in the but rather they do the poetry beforeray for the same exact reason that the Vgoyan felt that this was a type of ak. So this was just part of a poem that was a very long- winded poem that had to do with and uh it was then cut and pasted out of the mur out of the sid rather of the ding of and grafted upon the hagada and it's said at the tail end of the hagada with another poem that was said in the hagada as Well, in we used to say it on the second night. Remember there was a thing called the second seder. I you can see it in the Jewish museum. They talk about it. So it's you know an archival thing. Um so here in Israel because we have one so we say both poems at the and just a word about the authorship for many many years we did not know who actually authored the although we did know who authored the second poem and that was Alazakh from 7th century Erit Israel was most famous poet of Erit Israel at the time He authored the talent gash that we say in our forus and for pes is on pes is on and many other poems that are found in this that are found in the keynote of so we do know that is the author of but what he did was he simply borrowed a style from an earlier poet init Israel in the late fifth and early sixth century. His name was Yani. Yani. He's known. He's a known poet except that for many, many years, for generations even, we never knew that Yanai was the author of the until the Chairoa. The Chairo unveiled a version of the poem that that gave away the secret that the poet was uh indeed Yanai. And not only that, but in the version of the chairoganiza of there's a line that does not fe fit or or fit in to the uh the version that we have in the hagada. And I'll point it out. So let let's get to this is a a long poem and uh what basically it says in a word is that not only did the smiting of the firstborn take place at midnight but so many other things took place at nighttime and the tradition was they also happened at midnight. So let's just to to to get the hakic idea of midnight correct. We're not talking about 12:00 on our on our midnight on our clocks. We're talking about the halik midnight. What is hak midnight? And that is to take the um beginning of the night and then take the beginning of the daytime and split it in half. So let's do the other way around. When does the mo the day begin hakically? So according to everyone by sunrise it's daytime. The question is does the daytime begin a little bit before sunrise and there's a concept called hashar which in itself is a debated how many minutes before sunrise the classic accepted time is 72 minutes before some have a 90 minute view of ammur shahar before uh sunrise but 72 minutes is the accepted but for all practical purposes if we have a mitzvah of the daytime for example putting a mitzvah like like Lulu and Rogue has to be taken in the daytime. Shaifer has to be blown in the daytime. So, we're going to make sure that we're after sunrise to be on the safe side. That's for sure. Now, what about the end of the day? So, according to the idea of sunrise, the flip side would be sunset. And then if you take sunrise and sunset and split it in the middle, that's going to be the the midday for various purposes. If you do the same for the nighttime from sunset to sunrise and split it in the middle, you're going to get midnight. That's going to be Now, in case you haven't heard, tomorrow night we're moving to summertime. In America, we called it daylight saves time. Here we call it shayets, which means that midnight on seder night will be approximately 12:40 on our clock. Approximately 20 to one. And that becomes important because of the consideration that we shall have eaten the matzah of afikiman by midnight. Now if a person does not had not eaten a by 20 to 1 in the morning you could still eat it because there's a big mlo as to when the t final time of eating the corbes was. So according to one opinion the you can only eat the corbes until midnight. And according to Rabbi you could eat the pes the entire night and that impacts on the impacts on the so if you hold like that the the pess can be eaten only till midnight then we ought to eat the until midnight. Most of us get it get there without any problems. But some people they say that just drags out and they're looking at the clock and they're and they're gonna maybe miss midnight for for the but going to where you could have eaten the pesak the entire night you could eat the entire night and that's why if a person didn't eat but till midnight you eat it that's al another piece of matzah at least going to you know you're still within the bounds but nevertheless according to there's the linkage of the eating of the pesak with the moment of makurot because the moment of makurot was really the moment of that was the time that parro said get out get out I mean we were taught in yeshiva that he he ran with his pajamas to find raenu and and and get out so that was the moment the moment of redemption and then what kazal did was they gathered up other sources of great uh you know, redemptions and help and and so on that bailed us out of all kinds of big problems in the middle of at night. But when was the middle of night? It happened at midnight. So the the midnight becomes the the basis for events prior to and post. This was the great moment of delivery by he and to go through the poem you have to you have somebody who's knowledgeable in to know all the stories that are being alluded to poetically. So first you have to figure out poetically who we're talking about and then recall the stories as well. Okay. So we were lucky we have a daughter who's a he knows by heart. So she was able to supply the information at the save the table for all the u stories. So let let's get going here. Right. The poem was written in the se in the late six late fifth or early sixth century by this poet called Janai. Yud nun alfud yani or yud nun sometime write it without the olive but yana. Fine. I don't know how somebody named somebody Yani. My gosh. Ian was a king in the second day of mikdash and he wasn't all that good. I mean he drove out the Shiman Machetak his brother-in-law who was the head of the Sanhedrin to Egypt and the whole Sanhedrin was exiled to Egypt and so on and I couldn't understand how the city of honored Yanamel with a street near Schlomiona but then when I saw that it's a very short and crooked street I realized it was appropriate you know schlom she got an autora she got a main street she was terrific kazal really loved her and and valued her and so on Uh but Jana Mamelik was for the bits and and he got a little stall little siman you know goes around little crooked street perfect for Yana but here they gave somebody Yana when the Ethiopians came on aliyah so Jewish a just handed out biblical names to them without considering what their former names that changed with time and they tried to heasize the names that they actually had but I had a student in my class 1981 his name was uh I mean my gosh to give somebody a name like I yeah Oh yeah, there's there are people in Israel who have the name Nimrod. Oh my god. Okay. Ishmael is such a bad name. There was I mean that's not a terrible name by the way at the end of his life. You know you can you can carry the name. All right. So what I printed here not only with the poem but also in brackets this was not part of the poem this is already an insertion who are we talking about. So just scroll down Abraham Aime Lavan Yakov Makatarot Cisra Sanval I'm reading just the brackets as I'm scrolling down with my eye bel and again Hammond. Yeah, we get to get him twice redemption and so the idea of of putting in after each paragraph I don't think the poet did that I think it was just at the beginning at the end and it was thrown in maybe for song purposes to break it up into uh stanzas and the reason why I say that is because some of the stanzas are runons uh the end of one stanza is h the beginning of the next stanza is h I I I don't think the poet would have done something like that so these aren't individual stanzas so let's see it from the top roima most of the miracles most of the miracles these wonders they happened at night so not all miracles happened at night were miracles that happened in the daytime but the following are great miracles that happened at night ashore zala Let's translate this. Many people who study Mishna, and I'll ask you a question. I'd love to ask adults the question, what was the first Mishna you ever studied in your lifetime? So many people scratch their heads, especially if they're over 40. And they uh and they say, you know, whatever. I and then I remind them the first Mishna you was probably two years old. It's manana except that the ganet never told you that it was a Mishna. She may not have even known it was a Mishna. But that's usually the first Mishna that people have studied. But it's it's a Mishna. It's in the e 10th the last parrot the eth chapter of so um so but but in school many times we begin with the beginning of which is beginning of from when from what time do we start reading at nighttime and Mishna continues [Music] um something [Music] about when come back come home at night. It's it's it's convoluted and and that's a try to understand what what the what the meaning is and the meaning is it's at night time after the appearance of the stars from time of and then the the the the question is until what time can you read the at night time? So there are actually three opinions. Two opinions was expanded into three. And the first is what's an ashor means a section of the night. So there were two opinions whether the night was divided into three sections in the days of beta mikdash or whether divided into four sections in the days of beta mikdash. The Mishna that says is referring to the view that the night was divided into three sections and it meant a third of the night. That's not our opinion because the second opinion is until midnight and the third opinion is which is really the opinion of the ultimately but they said you shouldn't drag this out till the 3 in the morning because you're going to forget. So you should make sure you read of the night time until midnight. The opinion that says that the asharot were four. So it means the middle of the night was the end of the second ashra and the third ash. The third section began exactly at midnight. And that's what the poem here is taking into consideration ash the beginning of the section of the middle of the night. So it's just a reference to Who is the first G in was Abrau? Clearly Abrau until Abrau. We were Ben Noah. We were all children of Noah. Abramavu becomes the first convert essentially. And um and there's a lot to say about that. Maybe before we'll talk about it, but um where was Ged? Where was he victorious? As the night was divided again as the night was divided equally which means something happened to Abrainu at midnight. So let's go to the source page and it's source number two from It was the war of the four kings against the five kings where Abrainu actually didn't want to meddle in international business except that his nephew Lot fell into captivity and Abraham puts together a militia to rescue his nephew Lot. And it says that his basically means his nephew here. He got together uh his students. His you think this is a group here? He had and he got together his students. How many? 318. 318. He had a militia. done. Um, some there's a that says that the word vayar is the gimatria is the numerical equivalent of 318. No, no, no, no, no, no, no, no. Eleazar. Eleazar is the gimatria is the numerical equivalent of 318. And Abramovino just went with his sidekick with Eleazar and and they did it. There wasn't the whole militia. So the the question is so why did the Torah just tell that to us? So this I'm going to tell you now is just a joke. Okay. Is that Ramafino actually went with one soldier except for MR to he put down 318 names to get the financing. Okay. Unfortunately unfortunately unfortunately there's some truth behind this little joke here. Yeah. So Aramino drafts a militia van. Dan is in the north of the country. Here's the point. The night was divided. He and his servants. They're going into Syria. They're going into Syria to rescue Lo. But anyway, the Kazal say that this division of the nighttime, the split was exactly at at midnight and aosh obviously was there to help Abrahamu be victorious in this particular battle. So that's the first thing that happened at midnight. Next [Music] stanza. All right. So this is now going to bring us to source number five when takes S right and S come down to M come down to and takes Sah. What happened was gets a dream in the middle of the night and a kadu tells him don't touch the woman and so freezes and and he comes back to you know why didn't you tell me I meanu was panicked just like it happened when he went down to Egypt as well the same thing that he says that she is my sister and so on so when did this dream happen so we'll see a tradition that this dream that aime has and he gets a word from god to not to touch. This happens at midnight as well. So this is the second [Music] stanza. So is actually in the area of Aza. Exactly. The area of Aza who's the so too when leaves in haste after 20 years and he packs up and he flees the house of Lavan back to its Kenan. So Loven tries to follow him and basically perhaps even to kill him. And also in the middle of the night, Loven gets a a dream from God and he says also to lay off and not to touch Jacobu. So frightens when in the middle of the night. This happens also the battle in between Yakov and the representative of Asov the Malik the angelica figure. And that happens at night. And there uh he receives a blessing from this malik that that uh that that he overcame he vanquished elim and that's why he gets the name Israel for the first time. He later gets the name Israel from directly but the first time Jacob is named Israel is is right here and he is able to vanquish and overcome him. That happened at night time. So go back to the source page to source number three. This is the medish rabbish on and it reads going back to and it says his creator divided the night means God divided the night. Your forefather that is Abraham served me worked on my behalf at midnight. So too I God will function to save his that is Abraham's children grandchildren great grandchildren in Egypt at midnight. Where will this take place? in Egypt as it says knows the precedent that said did what he did at midnight kicks in this whole and it's source number four with regard to the medisha in so the medish then goes to say this is the implication of what's said about the night of leimashem All the miracles that performed and God took care of the evil people at night time. So they all happened at midnight. It happened at night time. We just talked about and then it says and this already at and this was again by the med says all of them there just so many as we would say etc etc etc and here the yani gives us the etc etc etc. Right? He's spelling it out. So, let's get back to the poem. The third stanza, who is the nation of Patros. So, here I'm going to look at the source page and on on source number uh nine, it's where in parat Noah you have the genealogy of Mitraim. It says of Mitzim, Mr. There was a man by the name of Mitim, one of the grandchildren of Noah Yaladim. So is a gene from from the uh offspring of Mitzim. So sometimes poetically in Mitzim is called Patros. And and just look at the line right before from Hosa perutbet. You get the phrase that Jana uses to refer to the naming of Yakov as Israel that he overcame the Malik. So you have this phrase that that he lifted out of this and you see it in the last end of the second paragraph where it says and now we're in the next paragraph. The firstborns of the Egyptians you smash when exactly there are different explanations to what this means. Some say the word the word we use it today in terms of uh soldiers or defenders. In Tanakh it actually refers to the wall around a city which was the mode of protection and it's not an accident that the word or which means warriors comes from that too because they're they're walking walls. The wall is to protect around the city and the country has protectors who move around and they are theim. So when we say it means will protect the pro the defenders or or where it says shalom it means that the protection of Israel should be blessed and it's a spin-off it has to do with soldiers too but the simple understanding of the word is wall in this particular case it must it could mean the booty that am took from the Egyptians before they even left. You know, the Torah says that that was asked to go to the neighbors and quote unquote borrow borrow some jewelry and borrow some this. And the Egyptians were very gracious, you know, but they're leaving for three days. That's what they were told. They're leaving for three days. And uh and the the the moral justification for this was it was 210 years worth of back salary, back pay. That's what it was. we we deserved to be paid for it and we weren't paid for our labor and and therefore I mean to a certain degree I know there was a very big national outcry here in Israel in 1951 when the German West German government offered reparations to Holocaust survivors so there were those who said okay we'll take it and they will say others say no you can't pay back for what happened okay there were different things you know was very against it but Bengurian was in favor of it and because he felt it would help the economy of the country which was struggling in its first days and that time connau from the prime minister of Germany. So he offered it as a something you know as we say in Yiddesh epis you know something something you know whatever and and and the rale of people who took it understood said listen this is not to return you know people who were murdered that will never there's no forgiveness on that but there was also DNA mut there was also monetary considerations they stole our property they stole our belongings and everything they made us work in the camps so we deserve you know back pay for for all that work so why shouldn't we take it okay but I'm not here to be judgmental one way or Another I'm just pointing out that it was a a national outcry. The country rocked in 1951 over this issue. Today it's it's a mood issue. Nobody talks about it anymore. But uh the idea that we had a moral justification of taking this this as payment for that which we were you see that according to the Torah that that was perfectly legitimate. So it could be a reference to that. When the Egyptians woke up in the middle of the night when when when Egypt was rocking because of Makarot and everybody was screaming they found their drawers were empty. Why were they empty? Because they unloaded it to the Jew to the Ben Israel and and then you know they were yelling oh you know gamlan ganov you know and so on. So that's one understanding. There's also an understanding that uh they they were when when they went out as as an army as a the the sus chariot and and and rider the army of the of of the of the Egyptians they were actually in Yiddish we say fat they were all mi mixed up they they they just lost it in in English we would say and if you take a look at source number 10 by the Egyptians were running after Israel And as the morning came, somehow the the there was a a pillar of fire that blinded the Egyptians and they were completely disoriented. Means they were disoriented completely. The chariot wheels broke and they were shleing. They were beating the horses to move. Anyway, said it's a lost cause. God's on their side. God's on their side and so on. So, this could be the reference that Yana has and they got up at night, they couldn't find their way. They were lost. They were completely lost. That's another understanding. And then it says, We've jumped now in history to the story of D'vor. This is the book of but before that happens there's a possible line instead of I'm going to read now from a line that you don't have but this was a of the found in the chairoinesa and it read instead of it readil [Music] the story of Gon and the Midyanim. Another story in Sepherim where um there was an episode that happened at night time that was the camp of the Midyanim caused the bread stock or the food stock to start vibrating and apparently it like it sounded off like an alarm and they didn't know what's happen maybe caused an earthquake something started moving moving I mean people have been in earthquakes at home so sometimes you have, you know, pots and all kinds of uh kitchen uh utensils hanging nicely very and all of a sudden if there's an earthquake, they start banging, right? And uh and you start hearing ding-dongs um and and it's very scary. So this happened and they were frightened. The Midianim were frightened and ultimately ultimately that fright caused their downfall. Fright is is is is contagious on the battlefield. The Torah knows that and that's why it says if somebody is panicstricken send them home. We don't need him on the battlefield. We don't need him on the battlefield. I remember uh u when we had the Gulf War and u Rabbi Brahm Shapiro Zatal who was the chief rabbi of Israel at the time u I was invited by the Israel radio to get on the on on on live Fridays to to give over the the the latest updated information of how to keep Shabbat with the Gulf War going and was interesting it took about six weeks for the Rabanut to get it right because they were making changes they were refining and updating meeting each time and I remember sitting with Raf Shapiro um you know trying to give him in my language what I was getting from the authorities from the Pikur I don't think we had Pikura or then I think they created it afterwards but whatever the army was giving information and he was then translating it halakically of how we should uh give it over to the people uh but what turn sirens what to do and with the sealed rooms and whether you allowed to have plastic and and seal build the room on the bottom there all kinds of questions of course with the radio that's when they started the gala shaket right it was so quiet that people didn't hear it you know that's a it was the the the the u the the problem of uh of uh of of dealing with this uh in middle of the night so um what's that say right so so Rash Shapiro told me to emphasize to emphasize that there's one mitzvah in the whole concept of muhammed mitzvah you're not allowed to be afraid Remember me telling me this emphasize this you're not allowed to be afraid to be afraid is an a and if you're afraid it's going to make the next person and if it's in the household you know the parents are going to make the kids scared and and and the parents have an obligation to calm the children down he explained he says more important than this this the tape by the windows and by the door he felt you know you should talk about this and how important it is that we have to you know be be calm and collect as much as humanly possible but this was an event that took place at night as well. Why it got shafted in some of the Nusk I don't have a clue but the next line that we have takes us to D'vorah and that was the war against uh Cisra. So we have um the shirat in paragal in you have the shirat now we read it on we read it on we have so we read we read it actually and the good they just read the sh the ashkanaz have two twice as long as ara because they read the pros also the pros is the story and then the shira poetically reviews the story if you remember a few weeks ago it was a very very long because you have to read the whole that includes the if you look at it said not it says here the start she starts okay so so in that story if you look at source number 11 it says at Kribo Shame Barzel. He had armed armed chariots. I mean, this is like a tank. He's got he's got the his chariots were armed with were coated with with armor 900. Okay, so let's look what the poet does with this. And he says, go on to say that organized the as almost an astrolog astrological point to work in our favor. I mean it basically meant a kadoshu was moving the stars to work in our favor. Um the word tissa very close to my heart. The uh right it means flight. In this case it means he he was in flight. He was moving quickly very very quickly. The the nagid karoset nag karoshet here is the the leader of that group at koshetim from the puk in source number 11. And it's a reference to Cisra and um he on his track on his track was battered at midnight as well. So that's another episode. And then the next paragraph this is already the time of and it's about 110 years before the destruction of the first bet mdash. It was at the time that the 10 tribes were driven out of Erit Israel in the north and what was left was just the center of the country what was called the Maka of Yehuda. It had the two tribes of Udan and those kohanim who levim from Levy who were there. But the 10 tribes were driven east and Sanv the king of Ashure um was surrounding you and threatening to destroy beta mikdash and was cursing out. So it says here is from expression of of cursing no is a nickname of beta mdash here. He was like no means in Yiddish we say just just get rid of him. He really he was he wanted to get rid of mdash but a kadosh who had different plans. There was a nighttime that the entire troops of were just dead were just dead. They were found dead. They all had a heart attack and and the just put them away miraculously at night time and talks about this. So that was another thing that happened at midnight according to this has to do with the downfall of Bavl the Babylonians uh who also were uh were I think I have a puk here the second page right right right source 15 karab fail corase here what is doing he's forecasting the collapse of the Babylonian Empire and that happens at night as well who's the ishamot all my grandchildren Right. It's like uh somebody asked they saw somebody a grandmother wheeling a grandson on the raovi in K Moshe and somebody said who was the elo said he's the elu right is Danielle Danielle and Danielle is a story in itself the most of the book is written in Aramaic so it's a little bit of a a hard study you have to have translation for the Aramaic but uh what happens at the beginning of the Danielle is found in Bavl and um he somehow another he and Misha Aar they find themselves in the court of uhar as adviserss and actually is very interested to hear from his adviserss about a particular disturbing dream that he has. Uh it was a dream that he wanted to see who really knew his business because he didn't even reveal what the dream was unlike parro in paratik where parro has a dream very disturbing set of dreams and he tells his he tells his adviserss what the dream was but nobody gives satic answer until Yoseph comes along and gives an answer um either he didn't remember the dream or he remembered the dream but was testing his advisor to see who's really could who can tell me what the dream was and the only one who really was able to do it was Danielle and Danielle is really promoted to a very high position which ultimately almost leads to his downfall because the other sim the other ministers were very jealous of him and one suggested that um that they make a a a law uh and I'm sorry this is already notar this is already Daraveesh this is not thear it's already the Persian It's already the Persian era of uh and and it was Darius who who is uh convinced by some of his uh workers that maybe for a month's time anybody who prays to any god should face the king the direction of the king. Okay, they knew that Danielle prays to God facing you and they're gonna catch him in the act is exactly what happens. And the and the what happened was the rule was if anybody's caught not facing the king in his prayer is going to be thrown to the gayo to the lion's den. Um and just like we remember from the story of Milair Persia had an interesting law if if if the if the the ruling you know was official you couldn't retrieve it you couldn't repeal the law and had to deal with that you couldn't repeal the law so all right so came came around and he said all right you make another law that you guys can fight you Jews can fight back but we cannot undo the law that Hmon set in so Danielle was was caught in a trap here and and the king was was was caught. He realized what did they do to me? I can't repeal the law. And and and and of course they caught Denil in the act and they throw him in the gvarot and miraculously he's saved and and and they pull him out and the king orders all those other sim to be thrown into the the lion's den. And the lions actually had a very good lunch that day. No doubt. Uh and and the king was extremely grateful obviously that that Danielle was saved. So this has to do with the fact that number one to Daniela he it was revealed to him the secret of the dream that the king had at night. And then it goes on to another story. Kodeshala. This was Belhatsar. Belchasar is the son of Nvadar. This is a little bit out of historic order now. Um where the um the son of Nuhanets, the end of the Babylonian era, literally the end. He gets drunk using the vessels from beta mikdash that his father bel that that had brought down from your and somehow he is murdered because there's a message that's scribbled on the wall at this party that the Babylonian era is over and indeed Belshhatar is murdered that night and the next line brings us back to Daniel nosha he was rescued He bore arayot from the pit of the lionsa. The one who means actually a prayer. The one who who who revealed all the interpretations through his at night time. Okay. So now we're at who is the aagi? Ham ham ai. the hatred that was propagated by Hamarim and he wrote the laws those are the books that were put together at nighttime right because uh this is when Hmon visited at night and and he had this great plan of what he's going to do with Israel and then the next pul is also referring to this purm story but with the twist on the purm story where does turn around. Where exactly in the migill does the to story turn around for Amish's favor? It's the beginning of the sixth chapter. Right? So many bal would read the word in the hamelah on that night. Now you know there's a four-way mlo how much of the migillah do you have to read on purum to fulfill the mitzvah. So of course we adopted the maximum strategy that is from the beginning. Second opinion was from um the appearance of mori if we just started from there and you read throughout the you fulfilled the obligation. The third opinion is the beginning of chapter three when Hmon arrives on the scene. Okay. When Hmon arrives on the scene. The fourth opinion is when arrives on the scene. When couldn't sleep well that night. And um okay. So the med says who couldn't sleep well that night? Mal shalom. Kadoshu wasn't sleeping well that night. when is in that kind of imminent danger as if to say awakens awakens and that's why was jolted into and say that is it's a reference to so here this was you awaken the your victory you your victory when when you self jolted from the middle of the night. This is now a reference to the D again. It's shifting. He's shifting back and forth historically. But if you look at um source number 18, Pura Diadi, this is Shayahu forecasting the downfall of the Babylonian Empire. So again, we know there's 70 years of exile, but when does the clock start ticking? So there were actually two messages of 70 years in ya in chapter 25 and chapter 29 because the clock started ticking twice in different times frameworks. The first time was when Bavl took over Israel 18 years before the destruction. Babylonians were here already and 70 years start ticking. And when does that end? When the Persians take over, there's still no beta mikdash yet, but the Persians took over. There's another 70 years from the destruction of the first beta mikdash to the beginning of the building of the second beta mikdash. So there's an overlap. It's not 70 and 70. There's an overlap of 18 years on each side. First is 70, but then 18 years after the se first 70 begin the next clock of 70. And there was a third clock in between there of where Akashes thought was the 70 and that was from Galuta 11 years before the destruction of the uh first beta mikdash. So this is a a a prophecy of the downfall of of not only Bavl but Yesha was talking about Edom and who is edom classically by Kazal Rome. This is our exile adro to means to stamp to trample on the grapes. When they would squeeze wine, make wine they would stamp, you know, step on the grapes. We the is going to step on them. They will be screaming. The enemy will be screaming as their nighttime will come. And all this moves into the last paragraph of a loyal. This is a takeoff from Zakaria source number 20. The go the last war before the coming of Msiah. That's where the we say three times a day. What does it say there in [Music] It's going to be illuminated as the night begins. This is going to be very important. Look what he says in the poem. It's not day, not night. Even though on the clock it's already the beginning of night. has been watching over the city of day and night. Illuminate. This is a prayer, a petition, illuminate. We say illuminate the darkness of the night. It should be bright. It should be bright because Zakaria is saying there's going to be a brightness in the air as the end of the night. The end of the night means the end of the galut. The galut is going to be illuminated. And here comes a very important. We know that the saying of hal is only to be said in the daytime. So in the second chapter of it's a whole string of things that we only fulfill in the daytime and one of them is halal. The only exception that we have is sedar night. Seder knight carries hal in the sedar and according to many many customs and now it's across the board here in Israel during during of the night of the night we also include it's there's no precedent for this so people say okay every rule has an exceptional every rule has exception and our said this is not an exception but the hal that we say at night of say the night is because It is the morning daytime. There is brightness there. And this is the the feeling that even though we might still be in Galora, when do we get to say hal in the s night after we've eaten the then we get to the halal which is at midnight. And to us while astronomically it might be dark outside that's a figment of our imagination it is bright light outside and that's why we were able to say hal on the night of the sedar and this is the story of what's interesting is the rabbi who was a naturalist and felt that barba could have been Messiah he believed that The is actually going to come about by natural causes by natural events. Those who studied yesterday on the Gmorra brought the from its time I will hasten seems to be a little bit of an oxymoron. If it's in its time it's not hastened. If it's hastened it's not in its time. So [Music] says is worthy it's gonna happen instantaneously. If not it's going to happen anyway in its proper time brings another from that it's from it's that it's will be through as the prag says the from the material worlds can happen naturally is proponent that the galut is going to carry out throughout the whole night time and when is the moment of gula in the morning but aaria said no there's going to be divine intervention in the middle of the night by hea and that's where attached the the idea of makar put the moment of and that's why the pesak according to can only be till midnight and if you remember the story of the seder in bene they were sitting who was there among others rabaka and raziah with rabishuar And they were sitting the whole night. Why were they sitting all night? Because Raaka was the mar the bene. And therefore they followed his opinion that the seder continues until the morning. But what did Rablazam and Aaria do when the clock struck 12 midic midnight? He didn't get up. He says, you know, I'm done because I believe the sader is finished. There's no more. And the mitzvah of storytelling of is linked to the mitzvah of eating the but he didn't walk out but he made a commentar most of you in the won't have that word it's in the Rom's version of the said at this to the others almost 70 years He was talking about the mitzvah of every night, the third chapter of so what is he bringing this in? He's trying to teach us that I believe that even though there's no mitzvah of the unique mitzvah of the storytelling of after midnight but I believe that there's a mitzvah remembering every night of the year. So normally we fulfill it in about 30 seconds by saying that at the end of but there's no on this I can go five hours on the so what I'm remaining now at the is carrying on now the other mitzvah the regular routine mitzvah of but according to it's the very unique mitzvah of talking about that's linked to the eating of the pes God willing we will have the opportunity and we'll have the Sanhedrin to tell us if we can eat the pes until midnight or go the distance to all of