Remembering the Exodus (Yetziat Mitzrayim) & Immutability of the Torah By Rabbi Yitzchak Breitowitz

okay so uh as I uh are we uh is the time ready it's I don't want to start oh what what time does are we uh is it 10:15 already Yes okay yes so as I said last week uh we're starting a new unit so to speak and the new unit is um a discussion of all of the mitzvos of the T that are connected to and last week we talked about a few things but mainly we were focusing on chabas the fact that strangely enough chabas is connected not only to Bri in but chabas is also connected to be a in fact you might remember from our prior discussion of Kish and havdalah that there actually is a halic requirement that in the kidish itself there be a mention of if you remember that's why some had argued that a person is in the Friday night and the Mish brings maybe not because in the amida Friday night there is no mention of Z Le so today I want to talk about bit really two mitzvos that are directly connected to the Exodus and I began talking about it last week I'm going to elaborate a little bit more uh one is the daily Mitzvah called and the other is the annual Mitzvah of P that is called and they are derived from two different the to mention verbally The Exodus every single day is from a and you shall remember the day that you left all the days of your life every single day of your life this has nothing to do with Pak it has nothing to do with the Seder it has nothing to do with matah and mor there's a Mitzvah to Remember The Exodus all the days of your life now you may ask me an obvious question but who says you got to verbalize it maybe it's means I think about every day where do we get the idea that I am to say something about the Exodus so the rambam himself answers it and he points out that the word tsor and the Shish of Tor is z to remember is the same word that appears by the Kish of chabas the fourth Commandment so just as the means a recitation right you don't just think it so we make a g meaning similarity of wording although one is z and one is T but it's the same that just asish of shabas must be verbalized must be verbalized and not just thought now with Amal we also say the MIT of remembering Amal uh par once a year has to be verbalized but there thear gives a reason because it says both the word and Al or so consequently means you got to remember it in your head so Z is adding you have to verbalize but thata is a very amik specific drasa because of the combination of and it doesn't say it only says so we have to make the Gaz sh to to shabas and the light right so this is a mitvah according to most opinions at least called how do we fulfill that Mitzvah well you can fill it any way you want really uh you don't even have to have a PK you could just say I I hereby remember and I'm grateful that God took B out of MIT so there is no particular way the Tyra says you got to fulfill it but as a practical matter this is why the added to the one of the reasons the third paragraph of shma which is about CIS and because we say at the end of that says to us I am the Lord your God who took you out of the land of to be for you a God and even the art sitter tells you that when you say that verse you should have kavana to fulfill the tyus Commandments of so it's a daily commandment quite amazing now the thing is this when is this commandment done so this is the famous m in the mishna that is actually quoted in the ha there's a m I'm I'm I'm going to work with the ha because that's a more familiar text but the that passage of the hag is actually taken from a mission at the end of the first peric of braas let's just look what it says RAR rabar says behold I am a person that is like 70 years old I am like a person who is 70 years old so that you know the famous Russia that re aaria because there was a big mlus between Rin Gamel the head of the Sanhedrin and re yah Rin Gamel was deposed by the members of the Sanhedrin and they had to figure out who should be the next Nasi they didn't want to make RAB Yoshua the Nasi because that would have been too painful to Rabin Gamel uh they were thinking RAB AKA should be Nasi who was the greatest of the but RAB akba came from non-jews because aa's ancestors were were G so he didn't have the ofos so they finally decided what in modern politics would be called a Darkhorse candidate and that was RAB alazab bin aarya he was a cohain he was D from Ezra he was a 10th Generation from the great Ezra who is compared to mosha rabenu he was very wealthy he was he had good political connections because the Nasi had to negotiate with the Romans on behalf of the Jewish people uh so they made him Nasi problem was of course he was only 18 years old that's pretty young to be the N of the Sanhedrin so as a result he was worried that people would not listen to him he's just a teenager still so miraculously his beard turned white overnight and that is the meaning the gar says behold I am like a person who is 70 I am not 70 I mentioned before my wife has a different shotar doesn't give it that way says once you get into she points it out that a lot of my even though they're in and other things but they did not take sh rabanas they still have dark beard uh the sh rabbis you know the beard turns gray very very quickly uh so that's what happened to him as soon as he gets this authority of the son edrin he turns prematurely old so that's my wife's explanation of it but the gamar itself says it was kind of a miracle yeah yeah I was wondering if the N it was a time when the N had to be from yud from the from the yeah so this is very interesting um it is true that at a well oh okay let me explain that actually the truth is originally the Nan were not from if you look in peros right peros actually gives you a list of who was the Nasi and who was the a best in the second in command uh the idea that the Nasi should also be from Mal from or Shuda started with hillo now the truth is ran Gamel himself was a great grandson of hillo so at that point you are correct so you're asking a good question but you'll see from the rest of the story that rabar aaria was intended to be a temporary n and primarily ran gam actually got it back just like Rak who was not from Shuda but he was a temporary after theban so occasionally it was not a but it was a hhoga that we try to have the Nasi from sh Yehuda uh but sometimes they would they would deviate so becomes now it's it's a fascinating Story the AR says I'll kabala that RAB alaz B aarya was a gilgul a Reincarnation of Shu hanavi now Shi died at a very very young age it's amazingly Shmi died at 52 by the way this is one of the most difficult goras why did sh die so young very strange gor it's like was trapped by her Words which I admit is very difficult for me to understand said to hasem if you give me a child I will give him to Hashem forever but we know that leol in the Torah often means y 50 years so she brought him to the bik when he was two and he was mour to the service of God for 5050 years um again I I don't have a good in that because one would not assume plays games like that but she said the wrong words ah gotcha you're trapped I I'll leave for now I'll leave it with it but be it as it may Shmo did die at the age of 52 so it turns out if RAB bin aarya is a reincarnation he was born with the soul of a man who spent 52 years on Earth so when he was 18 He is 70 har and the whole gar has a very interesting story it mentions the day that Rari became AI they added four becausei was also the head of Yeshiva Sanhedrin and Yeshiva they added 400 benches I'm not sure how many people sit on a bench but 400 where do you put it I mean we had to have 400 benches 400 benches in the Bas Med because R Gamel had a very restrictive admissions policy re Gamel only admitted people too kabaro they were just as good inside as they were the outside if they weren't perfect forget it RAB alaz bin aarya had what we would call open Admissions and so many people came to learn Torah who would not have learned Torah under the old system so raban Gamel felt very if he sees so many people coming to learn and he realizes I I could have done this too why didn't I do this so he had a dream in which he saw beautiful white V phases like flower vases that were filled with dirt as if Hashem is telling him ah listen they look good on the outside but they're not so great but then the gamar says amazingly F that wasn't the case Hashem wanted him to feel good so Hashem showed him that in reality he he should have let them in that's quite quite amazing and to this very day to this very day this is a debate within the ISA system within K Israel should we strive for elitist institutions for the best and the brightest or should we be more democratic so to speak you know I know in Lakewood I assume in ER this is an issue too well actually I know it is but I know in Lakewood they've done a lot about this there are particularly for girls there are many girls in Lakewood who literally cannot get into a high school they can't get into a high school uh because they're not brilliant or whatever it is and there's M your problem we're not talking about kids on drugs or kids at risk or alcoholics we're not talking about that we're talking about a regular person it's not good to be regular it's like the U the old PBS Lake Wun uh we're a town where everybody everybody is above average you know so so to be average is a sign of you know inferiority and it's a real it's a real problem so in a way this kind of goes back to this where re gel said we're only going to take the best people but like the Kish said centuries later how do you know who's going to come out you know you just don't know some you take these like Geniuses and whatever it is and for different reasons you know that their potential is not realize and then people who are not so gifted can become very very great people so you can't label people ahead of time in terms of an admissions policy okay so that's the story but be going back to the Mish or the so RAB narya says behold I am like a man that is 70 years old so here there are two translations I did not Merit sh that would be said at night I did not Merit to know that or to do that until dorsa Bena another Tana Bena and he dared based on this P you should remember the Exodus from Egypt all the days of your life so the word all is extra call is extra it could have said so he Benz says if it would have said only that would have meant we only mention it in the daytime because that's when we actually left call the extra word all the days of your life is Marb my bed includes even the night now we Pas like Bena the R so we Pas the Mitzvah is day and the Mitzvah is night but just matter of interpretation what does RAB Alazar aarya mean when he says I didn't Merit that The Exodus should be recited at night until benz's Russia what does it mean I didn't Merit so there's auson someon learn very simple I didn't know the din I didn't know the I was only doing it during the day I was not doing it at night and as a result of benz's I now learned a new that I didn't know before that is probably how you would understand it just reading it simple meaning lo I didn't Merit that The Exodus should be recited at night until I heard Bena so shot number one is is Ben's is teaching rabar that rabar didn't know interestingly enough Rashi does not learn that way Rashi learns that is meaning I I was always saying it at night but I couldn't convince the other people until I had Ben so you understand in fact that fits a little better the grammatical structure because look at the passive I did not Merit that it would be recited if it would have just been I didn't Merit to recite it he would have saidar that would have meant I I didn't Merit to say I didn't Merit to get other people to say now there's a lot of P here I will just draw out a question that you can think about and that is according to rashi's RAB alaz Ben aarya was reciting it at night but he didn't have Ben and therefore he couldn't convince the till you have benha so the question is very obvious if he didn't have Ben zasa why was he doing it at night in other words if I would have asked him why are you doing it at night and he didn't know Benz drasa he didn't have a reason question for Thought okay but be it as it may we do have benzas that LE man now there's another opinion we'll get to now here's a simple question everybody knows this passage uh even if you didn't learn the Mish ofos but you know this passage from the hag the hag as you know is an anthology almost almost everything in the hag is taken from the gor the medis thees right the is a compiled anthology of different passages question why is that Passage in the ha so you might give me a very simple answer well listen we're having a Seder at night so we need to establish the that requires that we mention the Exodus at night because until we know that we have to say The Exodus at night why would we be having a Seder at night that's the answer you might give you get zero credit for that answer that answer is absolutely totally wrong and the reason is the Mitzvah that I do Le seder is not the daily Mitzvah of it is the annual Mitzvah of and that is p according to all opinions we only make the seder at night so whether I go with Benz Or I don't go with Bena that does not change when you made the Seder so if that's the the relevance of whether the daily Mitzvah is at night has absolutely no connection to L Seder in other words the question becomes why is that passage even recited it is not at all relevant to the Mitzvah of seor you right so when you have your SED this coming year so you could ask uh your Yeshiva uh children or grandchildren uh this this question and see see what they what they come up with because it is a very simple question in so let me give you a simple answer the simple answer is that we had just said a paragraph or two before the more you recount the story meaning don't just get by with the minimal even ha but you try to elaborate on the story so the truth of the matter is this we can prove this from Bena because here's the thing if I wouldn't go like Bena that normally there's no Mitzvah at night but P there's a Mitzvah at night I might have erroneously thought that the same minimal Mitzvah you have during the day the whole year is the minimal Mitzvah of Le seder and there's no reason to be marba but once I know that the Mitzvah of minimal is already relevant even at night then if the Tyra gives me the Mitzvah of seor it must be requiring an elaborate SE so essentially Benz proves Kar this is this is what what the N says okay now be it as it may this is Benz so so again Benz darians from the word coal that the daily not the annual the daily Mitzvah of Z is daytime and night and that is why both in Shak and in Arvis we recite in in the third paragraph of the now this is important for women to know especially because most women I gather do not D in AR uh so they're not going to say it as part of my so it's important to know know that even if you don't D AR and again you're not I mean I'm not saying you're but but if you don't AR you still should recite at night that one verse I am Hashem your God who took you out of MIT because there's still a Mitzvah men and women are obligated to mention so I think that's something people don't don't realize there is a on men and women according to Mena to mention and to mention say again mention yeah yeah so it's a standalone Mitzvah in other words no if you no if you D in Mar you say it in Mar in par so so you have it automatically if you D in but I'm saying is if you don't D in you still have to say the p or you know some related okay so yeah why isn't why can't you assume that thata is only telling you that in order to be y you can be OT Bala if you didn't do in the daytime you it doesn't Pro you have to say it twice a day it only means you have to say it you can say it call any time so you're saying that you only have to do it once but you could be y in the day or the night so that's what you're saying uh that's interesting I mean I hear what you're saying I I'm not aware of anyone that actually learns that way um um everybody says you got to do it I mean the raan pasin day and night but I hear what you're saying in terms of basic it's it's now the mishna then actually the too the and the mishna then brings another view of the which actually is aashan rash because it's the whole thing doesn't make sense what RAR says I wasn't able to convince the until Bena which implies once Bena gave his drasa I convinced them but right after benz's drasa it says say a different Russ so what do he so he must be talking about different I convinc this group but there's another group that still didn't get along and they have a different Russia they say if it would have said that would have meant the day call is not including the night but it teaches me that even when mashiach comes so I might have thought that the Miracles of mashia will be so great that why should we bother about the Exodus that's a kite that's a small thing teras is even when mashia comes we have to remember verbally so it turns out that we have a Ben and the how to bores the extra word call and these are mutually exclusive in other words the following according to Ben zoma call that's the K call is mar the night and that means we will not mention the Exodus I'll talk about that when mashia comes in other words each one has a an extra obligation and an extra exemption again according to Ben zoma you must mention it at night and you're not going to mention it when mashia comes I'll discuss why according to the you must mention it even comes and you don't have to mention it at night meaning there's no opinion that holds both ideas meaning is there an opinion that says You must mention it day and night and when mashia comes the answer is BAS no because the opinions are mutually exclusive on each other's point according to Ben night and not mashia according to the only day but including mashia and not at night we pasin the ran paskin like Benz so we mention day and night and apparently we're not going to mention it liot hamashia and Benz and the gar explains that Ben zoma actually bases his idea that we're not going to mention Masia on a in the Nai the nvi of course is known as the prophets of Corban he of course prophesied about theban but he experienced theban as well he was in ER is at the time of theban he composed m and Y was known as the prophet of Doom and Gloom indeed even in English today we talk about jiah is a someone who's always talking about things falling apart and yet in y there are also beautiful beautiful Prophecies of and comfort uh the famous Nas about Rao right ra ra is crying over her children and hasem says to ra right withhold your voice from crying your children shall return this is in y this is not yes who's known as the prophet of comfort this is Yi so among of are the idea days will come says Hashem that you will no longer say by the life of God who took me out of MIT you'll no longer talk about that but you'll talk about the God that took you out of B and MIM and all of the countries of the gas meaning now when we think about the great of we think about MIT because that was the greatest thing we had y was saying there's going to be something greater and when that great day comes you will no longer thank God for The Exodus you will thank hasem for the that will be even greater than so Ben does not look at this as rhetoric you know we would read it you know a nice inspirational Ben looks at this as as as AIC point that when mhia comes we will no longer have the obligation of recounting The Exodus because it'll be replaced replaced by recounting hashem's in the G now what do the say now the say we will mention it what do they do with the verse in yo so they say that when it says you will no longer say thank you Hashem who took us out of Egypt that means MIT will no longer be the primary thing meaning we're still mention it but it will be mentioned as a secondary Point uh the example is it says from Ab it says by AB L I'm sorry the answer is by yob yob yeah AB is the other way by yakob it says your name shall no longer be Yakov it shall be Israel now in the case of Yakov unlike Abraham that's another unlike AB the case of Yakov even after his name became Israel the Torah still refers to him on many occasions as Yakov so the same thing uh the same idea as is means will be again it's very interesting because with it's not that way the name Abraham totally uproots the name AB so it's interesting that Ben compares the to Abraham where the akir is and the compare the P to yov where the akir the uprooting is not okay so this is the basic will we have a to mention when Masia comes according to Ben zoma's interpretation of the verse in yahu we will not according to the's interpretation of the verse of Y we will and since we like Z so apparently we will not mention it are we going to have the obligation of SE poor so this is a this is a very good question so let me raise a few questions and that's a very good question we know that the rambam formulated 13 principles of Faith these are called the yudo and if a Jew does not believe in these 13 principles um the r actually says he is not a I mean he's a obviously he's a Jew I mean he doesn't become a GU but he's not a member of the faith community of Amel meaning it's very interesting the rambam considered one one could think about this the rambam considered defective theology as worse than defective observance meaning I could be aab and I could do all sorts of AOS because of my but I believe in the so I'm still a Jew in good standing if I'm a righteous person who doesn't believe in the yimin I'm in big big trouble in fact one could talk about this you know people sometimes like to say Judaism is more deed than Creed more about deed than Creed May may be so but the one thing I can tell you is the rambam would certainly not agree to that I I think it is defensible from another perspective but the rambam considered the um ikuna as extraordinarily important and foundational now a little uh side here the ikuna appear in every sitter some people say them every day some people don't those are the so I just want to point out that those are not the words of the r the is an anonymous composition based on the Y now the Y and the r appear in the his commentary to the mishas his introduction to peric the 11th peric of Sanhedrin where he articulates uh the Yik and an is an adaptation of the Y LM similarly in yigdal and if you look at the song yigdal uh different shows actually once again it's in the sitter I mean theoretically some people can say it every day most people don't but Friday night or shabas morning uh in a many shows yigdal if you look at yigdal is a again an anonymous poetic rendition of the yamuna and since there since 13 is an odd number that's why in the of yal you got to repeat the last stanza because the the tune is in a couplet and uh number 13 is an is the odd man out so you got to repeat whatever it is to complete the complete the musicality of it now one of the ramsa is the Tyra will never be replaced or superseded the mitzvos of Hashem are Eternal meaning this is going Beyond Torah because theoretically one might say yeah I believe the Torah came from God but it can be superseded in fact that is exactly Christianity and Islam Christianity and Islam believe that God gave the Torah to the Jews at har they believe in Matan tah they're from they believe in Matan Tor but what do they believe that God changed his mind God replaced the Revelation to the Jews with a revelation through his son yashka or through Muhammad or whatever it would be so this iar is the rambam's main Salvo against Christianity and is Islam and that is what is called to use a fancier word the immutability of the T T the non changeability of meaning it's not enough for a Jew to believe the Torah is divine that's another RoR it's not just the Torah is divine which of course is true that's before that but it's unchangeable Hashem will never change the Torah the r says if the greatest prophet in the world does the greatest miracle in the world to try to tell you that shabas should be moved to Sunday or we no longer have to keep a Mitzvah Hally he is a and he's put to death and how we did the miracle magic optical illusion maybe hasem is testing us Miracles cannot ever Proclaim that any part of the Torah is superseded The Only Exception is if it's a temporary suspension this is called to so an example would be ELO and Har carel when ELO is disputing the prophets of the Bal remember he built him his b and they built him his and he called on Hashem that fire should come down and consume his Coran and that brought everybody to chuva it lasted only one day and they bowed down and they said Hashim now there's a b mikash when there's a b mikdash you're not allowed to bring Corban outside of am how could and Har bring Corban in Ka right Harel and the answer is that's harha temporary onetime violations can be allowed but if Navi were to declare that from now on we could bring coronos anywhere we want he would be a ner he would be executed this is the rambam's famous e about the immutability of the Torah now there was another great Jewish philosopher um around 150 years 200 years after the ramban rose Alba Ando wrote a very very interesting book on Jewish philosophy it's called saim The Book of fundamentals and in the book of fundamentals he argues that the rambam was counting too many things as iar and he said a lot of what using the analogy of a tree an iar is like a shish a root a lot of what the rambam called iar is really an anaf it is a branch and you can still be a good Jew if you believe in the iar even if you don't believe in every Branch uh one example that he gave is the rambam counts as an both Mas and now says let me go back a minute that instead of there being three fund I'm sorry instead of being 13 fundamental principles of Faith there are only three fundamental principles of Faith that's why it's called sa the book of his fundamentals his fundamentals are mitem that there is one God number two God rewards goodness and punishes sin accountability and number three God communicated his will through Torah Torah so the rambam has 13 Ru has let me give you let me give you a few illustrations of what the differences would be what if a person believes in God as the creator of Heaven and Earth but believes that God could have a body if he wants a body he believes that God could have a goof according to the rambam ascribing any type of physicality to God is a violation of the uh the second ikuna that God has no goof if you believe God has a goof you're notus even if you put on and you do all the mitzvah according to ralo now ralo doesn't say God has a g he is not saying that but ralo says if somebody believed that hashm as a goof that is like an an that's a branch coming out of belief in God but he believes in the ior of God he is making a mistake he is a toah but he is not a cofair he is not a heretic and indeed it's brought down that there were reim who did believe that God could assume the Lush of a in fact if you think about it one could make the logical argument now the kids always ask the question can God commit suicide can God all these things if God God can do anything so you're telling me God can't have a body why not if he wants to why not who's going to stop him so in truth there is a certain logic in saying God can do whatever he wants including becoming human now the R would say that's the r indeed would say it's a mistake it is a mistake but that's not a mistake going to Anar that's a mistake going to an an that that's one example another example is mashia the rambam counts both mashia and as now Rev says Masia and are not they are just branches of reward and Punishment so let's assume a person believes I don't believe bodies are going to come back physically I believe that when you die your soul is rewarded by God according to the ramban the person is Na borus and aof ravala would say he's making a mistake in thear ofes but he's not a Cofer because he's m in the concept ofes it's important to be aware of revala because it can actually be very very helpful sometimes sometimes in dealing with kids at risk or older older people who you know uh there are certain aspects of Jewish belief that they cannot fully accept but if they understand that there is an alternative Jewish theological system that redefines thear auna in a different way sometimes that could be a way that people can can go with now ralo goes through all of the and asks many many different questions and when it comes to immutability of the Torah he asks the following question from Benz from Benz how can the rambam say there's a fundamental principle of Jewish faith that no Mitzvah of the Torah is ever going to be changed superseded or replaced I'll give you an explicit example of a Mitzvah that is going to be dropped and that is according to Ben zoma based on his understanding so Ram are you saying Bena was an aorus because Benz understood that a Mitzvah is going to be dropped and that will be especially difficult because the rambam paskins like Ben zoma right because the rambam says we have to mention it at night so ralo does ask this Kasha uh about the immutability principle how could you say the Mitzvah are never going to change what about based on Ben's understanding of the in y in other words according to this y the Nai is telling us from Hashem that a certain mitv is going to be cancelled so it's a very good K the r it's a very strong K the r rule so there are a few answers to this one answer is from the rashba ra schlomo Bader who was one of the great we shown him in Spain in Barcelona and the rash says the following oh it's a it's a bit of a a daring answer he says that we have to look not at the specific Mitzvah but we have to look at the Tas of the mitzvah the purpose of remembering the Exodus is to thank Hashem for redeeming us now that concept of thanking Hashem for our Redemption is not going to get nullified it'll just focus on the biggest Redemption that we have in other words that's not called a beetle if you change shabas from Sunday or if you say you could be M carbos side of the Bas of mikash or if you say you don't have to where fill in that would be nul nullifying a Mitzvah but if you say that your to thank hasem for will be moved from toia you're still preserving the essence of the Mitzvah which is G thank Hashem on a daily basis for your Gul now the rashba adds going to your specific question that even like Bena that you're not going to mention MIT on a daily basis you will still have a Seder you will still eat matah and PES you will still bring a carbon PES because on the anniversary of the event right so so it's interesting Benz zoma does maintain that the daily Mitzvah will drop out because it'll be replaced by a focus on a greater Redemption but the annual commemorations of The Exodus are still going to be there so there's going to be seore make AER right there's going to be matah there's going to be carbon PES yeah a question what say yeah it's a good question I I don't think I could give you an actual list but but there I think there are two major components yeah the question is we have this Mitzvah to Remember The Exodus but what are we supposed to think about when we remember it as I remember that hasem took us out of is Are there specific elements that are supposed to be elicited from me by virtue of that recitation so I was saying there is no list per se uh but I would suggest there are two basic ideas one isarov gratitude and the other is recognizing Our obligation to be subservient to Hashem because he took us out of that slavery and therefore we became his so focusing on hem as our Liberator also focuses on ashem as our master so MIM is both a source of gratitude and a source of subservience uh to the Divine uh as as the as the Torah says you are my slaves I took you out of of do in fact some even say although I find it a little difficult that part of why the Jews needed to be in MIT was they should learn what it's like to be a slave and therefore they could become slaves of Hashem I find that difficult because the slavery of Hashem is not like the slavery of par it's a different type of experience hopefully but but some some do learn that that was one of the purposes of the Abdus in MIT yeah I learn that all the all the will be right right right so now you have a question because it's clear and the rambam says it beish also the ramb actually says except for when Masia comes we're going to bring we're going to keep all the Yim we're gonna keep everything because the rambam says it is fundamental that the Tyra is not going to be changed which means Masia is not going to take away the mitz so the question is what about the famous M kazal that says all of the holidays all of the Y not chabas but all of the Y are going to be B except for porm there is one geara by the way and right it says that others just say porm and I think there's a song about the a woman that's complaining about the pesak Blues and she says she will bear her fate until mashia comes and she'll no longer have to clean for PES uh obviously following the that the mo are going to be B so the rambam says beish that that's Nots and the meaning of the statement so it depends how you learn it some some do learn it literally but uh the non-literal meaning of the statement means the word but doesn't mean they'll be cancelled but it's like an English we will say they will pale into insignificance meaning we will see porim as the most glorious of the Y because porim shows the of God even in ordinary life so but does not always mean we're not going to keep them but it means poorm will become fact the Aral says even now porm has a very special kadush this is the famous Dr that yum Kipper in the t is called yum puim so the AR has a pun that it doesn't just mean the day of atonements but a day like porim yum Kipper is almost like por meaning porim is higher porim is Holier yum again if you had to pick two days in the calendar that are least similar you would figure yum Kipper and por and yet the Aral says this is the Holiness the per by the way people ask okay we still have it's shab this year so is a while but people asked if the is still going on and you know we hope we hope things will be resolved in a in a good way for the and for the hostages and for is but the question is should you tone down on porm celebrations I mean it comes up a lot you know whatever it is any type of SIM should you tone it down um it seems to me just s that porm specifically should not be tone down because what is porm porm is a celebration of hashem's Yeshua of Isel even in times of darkness and persecution so that's the holiday you're going to deemphasize at a time of darkness and persecution so poor him should be celebrated I'm sure you know listen when they have time off they uh have a lot of enthusiasm in terms of how they keep theim and keep shab and and and the like so the are actually not going to tone down their porm and you know we could we could follow their example in this yeah I wanted to say that that specifically now porm has to do with Iran with Persia with with the Malik with exactly yeah it's amazing how somehow things don't change so much 2,000 years ago there was this Persian guy that wanted to destroy the Jewish people W okay yeah you're right yeah um to go back to what you're were saying about with Shan like so according to the kuari so like little louder sorry so according to thei the quari so he says that Hashem he relates his relationship to us as he is our God Who removed us from the land of Israel sorry so would that mean that like Hashem would also look at his relationship with us differently so so actually that'll come to a different answer but but according to according to what we said so far um Hashem will redefine will redefine his relationship as the god that took us out of G but but your point will actually come up with another answer of the morale the morale again the question we're asking is R's question's question is how can the rambam say that the Mitzvah of the Mitzvah will never change according to Ben Z the Mitzvah of Z is going to drop out when mashia comes right that's RHA on R so rash's answer is yeah it drops out but it's not really superseded because we will still be for G okay Mahar gives another answer that's actually very interesting it's a very big says you know even like Bena you're going to mention the Exodus when mashiah comes you're going to mention it I the gamar says be fa you're not going to mention it so moral says the following when we mention it MIT today there are two different ideas that we're bringing out one is they said for gratitude but the other is is the foundation of a Jewish Nation meaning to say had we not been taken out at that moment we would have hit the 50th level of tumor so when Bena makes the argument based on yo that when mashiah comes there's no reason to talk about the Exodus because the Messianic redemptions are so much greater that only pertains to the Gratitude issue meaning why should I express my gratitude for a lesser Redemption when I experienced a much greater Redemption but but in terms of the fact that without MIT there wouldn't have been a Jewish people for sure I have to remember that because I wouldn't be there for mashiah had there not been a Jewish people so when menoma says you're not going to mention you Masia he means you're not going to focus on the Gratitude aspect of but you will still have to focus on the fact that this was the basis of our relationship with Hashem which means according to the moral you will do it but you won't have the same cavanas meaning now it has a double cavana after mashia comes it'll have a a single kabana that's a very interesting KES because what he's actually saying is for all practical intents and purposes you will do that Mitzvah even MH comes so obviously don't have a question at all so these are kind of two answers to Ral BOS Kasha but again I do want to emphasize that even if we understand that Benz takes away the Mitzvah lagam that does not apply to the annual Commandments seder Corbin PES seore matah Mor for sure you're going to do because the rambam admits that on the anniversaries of events it's always appropriate to uh commemorate them uh in various in various ways