Passover 2026: The Roaring Lion - What This WAR is Telling Us?

We're holding by several days in before Pesach 2026 have a little tiger. In the middle of the proceedings of Leia Seder, as you know, you cover up the matzah and you lift up the case and you sing this magnificent song. This is what kept going. This is what maintained our fathers are and our ancestors and we ourselves as well. Not just one in the local just one nation has been using up against us in the whole in every single generation. They have risen up to try and extinguish us and to try and to dismiss all of Israel. This is what this is what has kept us going. This is kept us going. And that has saved us from their hands. Meaning has come to help us in these times of stress and times of tremendous difficulty in Israel. When you come to this section in the Haggadah, you really need to have something like a flare for history. You must have a feel of the past. You're covering up the matzah and you're holding up the case and you're drinking a you're saying something about the history of Israel. Remember the famous line I don't know if you ever heard about Mark Twain or Winston Churchill they said one of the greatest wonders of history is that there's still a Jewish nation around. No, I suppose if you would put all the history of Israel into a computer and come out and you say this nation became extinct with the dinosaur. No, I suppose you would say such a thing. But you have to have a flare for history. We're still here. We're still the blessing of Hashem. I remember when I was a many years ago, I went with a friend to the British Museum in London and we went there to see they have what's called there halls of permanent exhibits permanent exhibits of world empires. In other words, you can go in for a certain room and you have a feel of the Roman Empire. The whole room is full of treasures and different things which they collect. The British were an enormous they took from everywhere they went. The Egyptian Empire you can go in as well. You can take away from the Greek Empire. The Spanish Empire remember the different rooms the Turkish Empire and you go inside this hall and you feel as if you are in these the empires. You feel the feel of the nation itself. I remember when we went through all these halls and we thought to ourselves as follows as we came out with a friend. We made I think a wonderful insight. How much persecution was there for the Roman Empire? I don't think there was any just collapse. No, how much persecution was there for the Greek Empire? No no persecution. How much persecution for the British Empire or for the Spanish Empire or the Turkish how much how much did they suffer themselves? None at all. And what's left today? Nothing is really left. What's left of the Greek Empire? Maybe do any of does anybody learn Socrates anymore? Anything what's left at all? Maybe there were some stones left on the Acropolis in Athens. I suppose. What is really left from all these nations? Nothing is really no persecution really nothing is left. Maybe I suppose in Los Angeles you'll see homes built in the Spanish design but really nothing left of all these empires. No persecution really nothing is left. Amazing. No, then we turn around and said as follows we made this comment. I think it's a beautiful comment. How much persecution has there been on Israel? No, where do you begin? From the very beginning Jacob had an enemy from the very beginning from the womb maybe. He wanted to because he said in the Haggadah he wanted to approve of everything. And then we come of course to the original final solution of power when he sat at this convention I suppose like the one C convention of Germany in 1941 I think it was when he sat with all his generals the first final solution. He sat there with him and he said what are we going to do about the Jews? And he came up with this conclusion. He said let's take all the boys and throw them in the water and we'll take the women for ourselves. Now that's the idea. That was the master plan behind it all. Move on a little bit I suppose to completion and go keep on going until you come maybe to to Haman come to Haman to take everything away to exterminate them completely and take all their property which unbelievable no it's all the same. I mean it's the same the agenda hasn't really changed. It's really all the same. This is what happened here. Meaning in every generation they have risen up to try and extinguish us. We thought to ourselves like this. What's going on here? Enormous persecution and yet everything is left. No, everything is left here. What's going on here? Take your and hold up your no from the the came from Sinai. No, when you keep Shabbos Shabbos come from Sinai. You're cleaning your house for Pesach Pesach comes from Sinai. No, everything is there from Sinai. There's no anymore. I agree with you. There's no but one second one second. Everything that you have when your husband turn around and said to you comes from Sinai. Everything is there all the damages all the laws all the laws that we have. Enormous persecution everything is left. I agree with you. We don't have the but one minute one minute. Everything is there. No, thousands of people are learning about all from all from Sinai. It's all from Sinai. No, unbelievable. Enormous persecution and everything is left. There's no I grant you but look what we have. It's all still there. Incredible. No, everything is there. It's all there. It's all there. Enormous persecution everything is left. No. Take a little bit further. How many children today are called Titus? How many children today are called power? How many children today are called Adolf Hitler? How many children today are called Moshe Miriam Esther Sarah Rachel Joseph? All from the time that it's all left still the same. We're still calling children. No one calls their children today Hitler or Nebuchadnezzar. No, as far as I know. Look a minute. Isn't it incredible? When you want to turn around and teach a child about kindness, who do you refer to? That's centuries ago. That's centuries ago enormous a number thousands of years ago. You talk about when you want to teach teach a child about modesty. Talk about Joseph. No, teach a child about how to give up one to another. It's all there. It's all there. The lessons are still there. Enormous persecution. I remember we came out with this comment. And everything is there. Everything is still remaining. No I grant you but look what's happening here. Not just it's more than that. Besides the what we keep on saying three times a day because because of the great merit of my of the great ancestors that we come from because of that we will have a good incredible. No, nonstop persecution and everything is still there. Everything is still there but by them have no nothing is left at all. And that is the meaning I'm suggesting of what it means by the flare for history. When you hold up the case you must remember this. You must have a flare you must understand what does it mean here? What does it mean that we're still around? I could have spoken to me or them. As we mentioned before the agenda is all the same really. The agenda is nonstop. Keep on going I suppose. Go to go to Spain. Go to Germany. Go to I don't know and and come any know they're all around Iran they're all the same. The agenda is exactly the same. They're all the same from the original plan maybe we can say a power the first final solution and it's been going over history. The same agenda they have. What does it mean I'm saying you should have these thoughts as you're going through the singing sing it with gusto. Sing it with with pleasure. Sing it aloud. Let the children sing it. You know the it's a beautiful tune that we have. No. What does it mean to me or them? The gun in his commentary on explains why he is called why didn't say who both or why does it say says the one as follows. refers to judgment. Do you remember the awful episode when were take were killed in the in the time of the when they were they died in the the time of the time of the time of the time of because of is that's the first point. Second point is which is and kindness. Kindness and who is always hidden? Who is hidden? You remember in the room when me who said the who who is the person who did she point the who is you and the came along and moved her hand over. In reality it was is the which is revealed. There revealed who is hidden. In every package deals the of there is the judgment the judgment against power and Hitler as well in Spain. They all collapsed the Egyptian Empire all of them collapsed. Both is the of that we were saved but most of it you don't see. Who is always a hidden entity. The kindness of you see some of it but you don't see the whole thing. I could have spoken to me or them. The package of the savior of Israel the on the the judgment against the the kindness and the savior and the of the and most of it you don't see is who. That is the nature of what we're saying here. What I like to do though is as follows. Let's analyze a little bit. What does it mean that what does it mean saved us from their hands? Perhaps there are two types of Yeshua. There were two types of formulas which Hakadosh Baruch Hu uses. The first is called a nes galui, a revealed miracle, a revealed miracle. For example, let's take a revealed miracle. The 10 plagues was a revealed miracle. The flood was a revealed miracle. Sodom and Amora was a revealed miracle. No, Krias Yam Suf, crossing the Red Sea, Matan Torah, revealed miracle. No, Eliyahu and HaKarmel was also a revealed miracle. No, these are revealed miracles. The time of of Chanukah, no, the pach shemen, the cruse of oil. These are revealed miracles. Hakadosh Baruch Hu occasionally uses nisim nisim geluyim, things which are revealed, unbelievable revealed miracles. Creation of the world is also a revealed miracle. These are revealed miracles which we know of. The second is something called a nes nistar, something which is quite hidden, something that you wouldn't actually see, but you recognize that there is Hakadosh Baruch Hu behind it all. The nes nistar. Let's give an example just as a case study. When Vashti refused to come in front of Achashverosh, so there was one of the advisors who was standing there at the side was called Memuchan, who's actually Haman. Memuchan turned around and said as follows to the king, "She won't come, so Your Majesty, you know, really, you can decide matters by yourself. You can decide, you don't have to go to the courts or the Supreme Court or the House of Lords. You can make your own decision yourself. Decide what to do." And Achashverosh then said, "Take her away and kill her." Years later, when it came out that [clears throat] Achashverosh came back in the room at the end of the Megillah, and he found Haman on top of Esther, "Take him away and hang him." But one minute, take him to the court first of all. No, that's an incredible nistar, a nes nistar because Haman had suggested this idea, therefore the king could say, "Take him away and kill him." And the amazing story of a Purim, no, from the time Esther comes into the palace, and Bigthan and Teresh, Mordechai sitting there listening, one night the king couldn't sleep, Nadav and Avihu. These are all nisim nistarim which we see in front of us. We don't actually see the the end of Hashem. His name does not appear in the Megillah. But these are the two formulas with which Borei Olam uses. Hakadosh Baruch Hu matzilenu miyadam, on the one hand through nisim gedolim umefursamim, amazing miracles, Krias Yam Suf, Matan Torah, all the makkos, the 10 plagues, and nisim nistarim, which are hidden elements, but if you seek a little bit further, if you perceive and discern inside the events that have happened, you suddenly pick up there was something called hashgacha protis. There was a nes nistar, a hidden miracle behind all this. With those two theories, what you must now do, perhaps, is go to the famous essay by HaGaon Rav Dessler, zichron tzaddik livracha. In Michtav MeEliyahu, he has a maamar which is called nes v'teva, miracles and nature. And Rav Dessler comes out with his famous principle which really you must understand. Teva, nature, is really the exactly the same as a as a miracle. The only thing which is different is the frequency. For example, if you take a seed and put it in the ground, an apple seed, and then maybe three or four days later you come back and you see a whole fruit tree which has grown out in full bloom. What happened here? Cuz the laws of nature are you put the seed in the ground and eventually it comes out. That's called teva, and it happens regularly, it happens frequently. If you would be standing one day by a grave and all of a sudden you saw the ground rumble and all of a sudden you see a person coming out of the grave, goodness me, you say, "That's a miracle, that's a nes." It doesn't happen frequently, it doesn't happen hardly ever at all. You never see it. It will happen. Imirtza Hashem, it'll happen. Meid yamim elah b'chayei meisim v'rachamim rabim. That's called a revealed miracle. Says Rav Dessler, "This is the way it works. You have something nes and teva, a miracle and nature are really the same things, but they're dependent on frequency behind it all." With that reference, you must now turn to the famous Ramban. Today is actually Yud Aleph Nissan, is the yahrtzeit of the Ramban, Reb Nachmanides, Moshe ben Nachmanides. And he said as follows, it's a famous passage which is at the end of Parshas Bo, and the Ramban said as follows, "You must make a very vibrant connection here." The vibrant connection is as follows. Says the Ramban, "Min hanisim hagdolim umefursamim, when the amazing great miracles, the nisim gedolim which you have, adam lo yelamed al nisim nistarim, you understand and you realize and you perceive that just as He made the amazing miracles, He also does the nisim nistarim. You learn from the Krias Brias Olam, creation of the world that other things happen as well." We'll explain this in a minute. I mean, you have what's called a rationale. You have a connection. From hanisim hageluyim, from the great wonderful miracles, you recognize the nisim nistarim. V'zeh yesod kol haTorah kulah, says the Ramban in the famous words of the Ramban. Today is his yahrtzeit, zechuso yagen aleinu. V'ein adam chelek b'Toras Moshe Rabbeinu and a person has no connection whatsoever, you are completely out of the scene, if you don't understand she'ein bo zeh teva u'minhag shel olam. There's no such thing as nature, ela Hakol nisim. Everything is a miracle. Just one is more frequent, one is not more frequent. And therefore, that, Rabbosai, is our whole mindset of how we work together in our in one of the b'tokhen. We have what's called, in the words of the great Mashgiach, Reb Matisyahu, zichron tzaddik livracha, he said as He called it something called a hekesh sichli, an intellectual comparison. You say as follows, and this is the way you work. How come you got up in the morning and you woke up and you walked around, you opened your eyes and you could speak and talk? Because in the beginning in the original time in the creation there was an amazing nes, a nes galui. Hakadosh Baruch Hu created man and man had these features about him. He could get up in the morning, he slept. It's all from the nisim gedolim umefursamim, the amazing miracles. I understand the nisim nistarim, I make a hekesh sichli, said Reb Matisyahu. I make an intellectual comparison. Just like that happened, therefore this happens. How come I got married and found a zivug, no? Because originally Hakadosh Baruch Hu created man and woman and made the connection and therefore here I am. Here I am because of that. That's my zivug, no? How come a person can walk around and talk? Originally he's a tiny baby inside the crib. Cuz Hakadosh Baruch Hu created in the beginning an amazing miracle. A child is born small and incapable of doing anything. He's totally dependent on his parent, on his mother. Then eventually he grows up and becomes and his hair goes gray, no, and he can see and talk, no? How come I'm sitting here today giving you a shiur? Because I have b'chasdei Hashem, Hakadosh Baruch Hu created man with seichel, with understanding, and the ability to talk, and here I am. From the nisim gedolim umefursamim, here's the hekesh sichli you must make, an intellectual comparison. Because of these great miracles which happened previously, I therefore understand the nisim nistarim which has happened. Let's take a little bit further, Rabbosai. I must be very careful myself of not being involved in theft or any chomos. Why? Cuz I learn from the time of the mabul, if you get inside of that then there's havoc and destruction. Hakadosh History is called bosor, no? You learn from that. You learn from the mabul. You be very very careful to be gracious and kind to other people. Otherwise, look what happened to Sodom and Amora, no? Look what happened to this this country, they were wiped out completely with gofris v'eish, with fire and sulfur. You learn from that, no? You be very very careful of machlokes, no? I learn from the enormous miracle, the nes mefursam of Korach. Look how terrible and awful it is to make a machlokes. What happened here? Korach. My lesson from that, I learn from these incredible events that happened how I must behave myself, no? You make a connection. It's an obvious connection between the two. You learn from one into the other, no? Be very careful when it comes to recognizing reward and punishment because look what happened to Mitzrayim, no? And Bnei Yisrael came out. Look what happened to a power. I make a connection, an intellectual comparison between what happened previously to what happens in the hidden world, nistar, nes nistar, the hidden miracles. I got out of bed, I had a cup of coffee, I went to daven. All these things that I can do, [clears throat] how come I can do it all? Because of the original miracle that Hakadosh Baruch Hu created the world. Asher asher nasan lasechvi vina, no? HaMeichin mitzadei gaver, all the brochos which you say in the morning, Pake'ach ivrim, where do they all come from? They come from the yesod, I recognize that just like He made man with all the abilities that He had, here I am today. It's a nes nistar. It's called a hekesh sichli. That is the way we work. And therefore, the Ramban, zichron tzaddik livracha, his merit should last us and give us great credit in Klal Yisrael. The Ramban has told us, adam lo yelamed, you learn about how Hakadosh Baruch Hu runs the world, and that's my whole chelek in Toras Moshe. That's why I'm connected to Judaism. I learn from the revealed miracles and the the hidden and the hidden miracles are enormous, the the enormous range of what there are of hidden miracles. Said Reb Matisyahu though further, he then went on to say as follows, "When you come to the Yom Tov of Purim, the hekesh sichli completely falls away, it crumbles away. You no longer have an intellectual comparison," said Reb Matisyahu. It's a beautiful maamar which he once explained, zichron tzaddik livracha. He explained as follows, "What happened at Purim? Klal Yisrael actually saw the mechanics of the Ribbono shel Olam, how He actually works. You actually watch the way, if you look back and you consider all the events from the time of the banquet when they shouldn't have gone to the banquet and the punishment which came with Achashverosh, and then Vashti is taken away and Esther comes in and Mordechai, you learn something called an incredible range of mechanics of how Hakadosh Baruch Hu works the world. You realize from the time that Esther was taken, va'tilakach Esther, she was taken, and then Mordechai turns around to her and says as follows, u'mi yada eikas zo, who knows, maybe this is the reason why you were taken. And then eventually va'yeishav Shushan tzala u'samei'ach, you learn the connection. Once you see the connection, you're astonished, you know? You suddenly realize this is more than just a hekesh sichli, it's more than that. I'm actually watching Hakadosh Baruch Hu in action. And that my boy say is the reason why says the Rambam in Hilchos Yom Tov, when it comes to every Yom Tov, we have a mitzvah to drink wine, but don't get shicker. On Yom Tov, says the Rambam Hilchos Yom Tov, you must drink a wine because in you have a certain simcha. Gives the Adam. But on Purim, you go even further, you get shicker on Purim. The simcha is even greater on Purim. And that's the reason why on Purim, came with a kibble, they accepted the Torah. That's an unbelievable point. The simcha on Purim is even greater. Why? Because the hekesh sichli, the intellectual comparison now crumbled away. I actually see Hakadosh Baruch Hu in front of me. That is the amazing. This Rabbi say is a formula which we must work with when we come to Pesach 5772 in the Pesach of our time this year. We must think about this. Again, let me go over it again, the points. There are revealed miracles and there are hidden miracles. On that basis, we apply the ma'amar of Reb Dessler, that something called a frequency. Frequency is nature and infrequency is a neis. Then come on to the famous lesson of the Rambam, meaning from these wondrous miracles, I now understand the hidden miracles. And we are surrounded by hidden miracles, but they all have a reference coming from originally from the revealed miracles. That's the nature of it. Now, because of that, I have something called a hekesh sichli, an intellectual comparison. I make a connection between the two. And I carry on like that. However, said Reb Mattisyahu, not when it comes to Purim, because when it comes to Purim, I actually see him at work. Maybe I think that's the reason why I'm thinking when it comes to Shabbos morning, when we say Mizmor Shir L'yom HaShabbos, [clears throat] "Tov l'hodos l'Hashem." It's good to thank Hashem. "U'lzamer l'shimcha Elyon." According to the Malbim, the first reference, "It's good to thank Hashem," says the Malbim, refers to Hashgacha Protis, divine supervision. This happened and then that happened. This happened. It's all hidden, but you should realize this person went here and met this person. This weather comes. The the amazing collection of hidden miracles which go on in our life, when you see that, then that's called "Tov l'hodos l'Hashem." "U'lzamer l'shimcha Elyon" means the greatness of nature. Now, I'm always amazed at that point whenever I say it. More important even than nature is the Hashgacha Protis, the divine connection here. How Hakadosh Baruch Hu makes this happen and that happen. This person this this this person comes up with either this shidduch, this business opportunity comes about, this neighbor turns around. And all these situations of unbelievable divine providence happen. Is "Tov l'hodos." That comes first. Then you talk about nature. But it all collapses, that's what I'm saying. That's what Reb Mattisyahu said. It collapses when it comes to Purim. Now, my boy say, now let's apply the formula. Now we come to Pesach 5772 in the following way. No question, in our times that we're living, that we are called the times of Ikvesa d'Meshicha, the footsteps before the Mashiach comes. The pasuk says quite clearly at the end of Parshas Vayeilech, "V'anochi haster astir panai." I'm hiding my face. We are living in times of tremendous hester panim. Everything is hidden from us. We don't have these We have what's called just Hashgacha Protis. Everything happens according to the laws of nature. Meaning, I suppose we should understand like this. That if we understand the concept quite clearly, you must make a certain hishtadlus. You must make a certain effort. I don't know. I remember they were reading once one of the reasons they say why girls should come to seminary in Eretz Yisrael is in order to get a shidduch. It's a very good effort to make to come to seminary in Eretz Yisrael. And a good seminary, they say in order to get a good shidduch. I suppose that's what it means. Let's take it a little bit further. You must make an effort because we're living in the times You can't rely on miracles. That's why maybe the IDF, the Tzahal, the Israeli army must be so prepared, no, with their Iron Domes and their David Slings. You must be prepared, no. The army must be ready for everything which they need. If you're not prepared, you must make a hishtadlus, then Hakadosh Baruch Hu will come and help out. What is the solution to all the tragedy and the plague and the curse of anti-Semitism which is going around around the world? According to the laws of hishtadlus, we must have government lobbying, no. We must go and appeal to the government. You must make an effort to things which are happening, no. You make an effort and Hakadosh Baruch Hu will help you out further. I suppose so. Take it further like that. When it comes to shalom bayis, no. You want Hakadosh Baruch Hu to settle in your home. "Ish u'isha, Shechina shruya." So therefore, if you act a certain way, hopefully there will be what? Shalom bayis. Hakadosh Baruch Hu will come and live in your home. Meaning, you made a makom for the Shechina. You acted with kedusha and warmth and love between each other. And therefore, you will have Hakadosh Baruch Hu will come and settle in your home. The third partner, Hakadosh You make an effort and then you'll see nisim nistarim, things will happen which will occur a certain way. No, isn't that the way it works? We work on the principles of nisim We must make an effort as much as you can. Don't Isn't that what parents always say? You must make a living. You must make a living. And therefore, I remember years ago, I don't know if they're still saying that. Parents are saying you must become a doctor. You must become a lawyer. You must become an accountant. You must make a living. I remember hearing Reb Breuer shlita, Rosh Yeshiva shlita, in North America say, "Yes, but you must all make a life as well. Not just make a living, make a life." A person has to make a hishtadlus also in ruchniyus as well. But that's by the way, aside the point. Let's come back to the point. We are living in the times of nisim nistarim. It's all hidden element. We live according to the principle in Ikvesa d'Meshicha of a hekesh sichli. We live according to our intelligence. Intelligent comparison. Just like Hakadosh Baruch Hu did this, I must be careful of machlokes because of Korach. I must understand the concept of of of charity because of stoma. And I make all these connections. That's called my hekesh sichli which I make. Rabbi say, I would like to suggest now just like Reb Mattisyahu had said that the hekesh sichli, the intellectual comparison collapsed at Purim, it also collapsed in this year as well, in our times as well. What we see in front of us is nothing else but nisim We see incredible Hashgacha Protis going on around us. Incredible. Like it collapsed when it came to Purim, so also in 5772 and 5772, what we're seeing in the rising line and the warring line, we see something which is beyond the realm of the nisim. We see incredible miracles going on. You You Everybody's talking like that. How come this missile missed or this missile just made cause damage and so many people were saved and people were not killed. There were tremendous tragedies which have gone. People have lost their home and people have been killed. But I remember reading, you know the figures yourself. I'm not telling you anything new. The figures when last year, I think it was, when Iran sent over I think 2,000 missiles and they prepared the Chevra Kadisha prepared over 4,000 bags for dead people. I think 23 or 25 people were killed. Unbelievable miracles. That's That's not a hekesh. You see in front of you neis golly in front of you. That's the greatness of behind it all. No, you see what's happening here. No, when the bomb fell and they say when just in Tel Aviv, a building was evacuated just I think last week and a 100 kilo bomb came and settled on the building. The building was evacuated the day before in Tel Aviv. Unbelievable nisim are happening here. We see this. Remember reading, you know these points, but let's just mention it. We are living not in the times of intellectual comparison. We are living in front of a neis golly. Something is happening to us here. This is what's happening here. I remember reading about all the pilots who flew over I think it was 6 or 7 hours from Israel to over Iran and back. And they all came back and they were amazed. All the planes came back without needing any any reconditioning, any renewal. They were all in perfect condition. They needed refueling, but not more. And all the generals and all the ground staff were amazed. How could this possibly be? And they all came back. Nobody was injured and all the planes came back as if they were new. What's going on here? These are amazing miracles which are happening. I agree with you, people have been killed and but the numbers are so little compared to what it could have been. The devastation could have been unbelievably terrible. No. This is called Rabbi say a more than a neis nistar. This is the hekesh sichli goes away completely. What must we do? We must do something and look back at the great David HaMelech. And realize that David HaMelech, as you know, the pasuk says in Shmuel, "Vayehi David l'chol d'rachav maskil v'Hashem immo." David understood quite clearly what the situation is and Hashem was with him. Maybe that's the reason why whenever we want to approach the Kisei HaKavod in prayer, we use his words. He had tremendous understanding and perception of what goes on. And that's why many of the prakim which we have are so relevant to our times, no. Perek 13, "Adonai, shechamti netzach." All the pains of golus. "Adonai, hastir panim mimeni." The seporno says for Perek 142, "Maskil l'David b'yom mat tfila l'Kayil Hashem Ezkara." In the times of the Ikvesa d'Meshicha. David HaMelech foresaw certain scenarios and we use his words when we want to say thank you. "Hodu l'Hashem ki tov." Now, Rabbi say, I would like to make a suggestion, l'aniyus da'ati. There is one particular perek which we say in Hallel which I think is so relevant to the times that we're going through now. In other words, you can pick up [clears throat] the mood, you can pick up the connection when it comes to one perek of what's going on now. I'm suggesting like by Purim, the intellectual comparison has disappeared. It's not relevant. Now we're living under something something like a Purim. The miracles which have happened, the change is enormous. Perek 116 in Tehillim. David HaMelech says as follows, "Afafuni chevlei maves." I was surrounded by the pangs of death. "U'metzarei Sheol matzauni." And the grave has come and open up in front of me. No, enormous tragedies. "Ki chilatzta nafshi mimaves." You saved me from death. No, all the "B'chol David omdim aleinu l'chalo yisaenu." Hakadosh Baruch Hu must In every situation I've been in here. I've been in enormous tragedy situations here. David HaMelech says it quite clearly. And these problems which he had with Shaul as a young man beforehand, they was considered as a mamzer. They hoped the lion would would trample on him. The difficulties he had with Avshalom, all that he faced tremendous difficulties. The David Hamelach then turns around and says, "It's the same paperwork." In Hillel in Hallel, sorry, we divide them up into two parts. But in reality, what is your reaction when you see that you're you come out alive from all this? What is the reaction? Hilats ti nafshi me es aniyut es ragli mi dechi. I thought I would stumble completely. Said David Hamelach, ma ashiv what can I give back? Kol tagmulav all the kindness that you have paid to me. That is the reaction of David Hamelach. David Hamelach says, "What can I pay back?" There is Rabbi Siyye, a magnificent mayma of Rabbi Yochanan. If you want to look it up, it's Das Chochom U'Mussar Chelek Aleph Mayma Ayin. If you want to look it's a magnificent mayma of Rabbi Yochanan. David Hamelach does not say thank you. He says more than thank you. What can I give back? How can I pay back for all that you've done for me? I'm suggesting of all that we've seen here that we are now living beyond the scope of an intellectual comparison. We're now seeing in front of us Everybody says that. You see milk was in front of you. What is the response that we should have? Said David Hamelach, "How can I pay back What can I give back? Not just thank you." It's not how you do it last time kita. I owe something back. Ma ashiv Lashem. Says Rabbi Yochanan as follows, a most beautiful point. He brings out the following point. Take a look at the mitzvah of bikurim of bringing the first fruits to the Beis Hamikdash. Farmer goes out into his field between Shavuos and Sukkos and he sees that something is growing. The olives are growing, the dates are growing, the wheat is growing. He takes something and puts it in a basket. When it comes to the time together, all the village comes together and they all decide, "Kum u'venaleh Yerushalayim. Let's go up to Yerushalayim." And they make an enormous chagiga, tremendous celebration. An ox goes in front of them decorated with gold and and around the ox and music is playing and they come up to Yerushalayim and all the answer Yerushalayim come together and they come together and they say, "Boi, bruchim habaim l'Yerushalayim." And there's an enormous celebration of all the people who came up to Yerushalayim. And you come to the Beis Hamikdash and you come with your basket and you stand in front of it and you make an a magnificent declaration here in front. Higaditi hayom If you want to look in parshas ki savo, what exactly do you say? These words are beautiful words. You come into the Beis Hamikdash and you say as follows, "Ribbono shel Olam, I've come here today and I brought all that you gave me. You know what my history is? Arami oved avi. You know where I came from? I'm bringing my first fruits to Hakadosh Baruch Hu. And I came from Arami oved. My father and I came down to Mitzrayim. Then I cried out to Hakadosh Baruch Hu." This is the confession you make in front of the kohen in the Beis Hamikdash when you're bringing your peyros. And Hakadosh Baruch Hu took me out of Mitzrayim and gave me this land. V'yeve'einu el hamakom hazeh. V'atah Now here I am. I'm standing in the Beis Hamikdash. U'heveisi reishis I'm bringing the first of my fruits. V'samachta b'chol hatov. This is what Hakadosh Baruch Hu has given me. The magnificent ceremony of the bikurim. Rabbi Siyye, please hear the point. Rabbi Yochanan said as follows, "What are you actually bringing?" According to the Torah, one date, one fig, one grape, one kernel of corn, just one. According to Rabbanan, they say maybe a 60th. But in the Torah, all you're required to bring is one thing. That's all. And they make an enormous And I have a basket here with one date. Accord That's all I need to bring. This is my first fruits. In reality, that's all you're to bring. Rabbanan said bring a bit more, a 60th. But in reality, this is it. It says How can that possibly be? What does it mean here? Says Rabbi Ma ashiv Lashem means as follows, it's not a question of quantity, it's a question of quality. What is your reaction to every raw material that you're given, that you're being bestowed with, that the Ribbono shel Olam has been benevolent to you, that he's helped you with? Every single thing that you have, every minor thing. It's not an element of bringing a million dollars. You have a date. Here's my date and I recognize it came from you, Hakadosh Such a beautiful beautiful idea here. It's not quantity, it's quality. Come forward and say, "Ma ashiv What can I say?" What do you make of what you've been given? You've been given eyesight. What did you do with it? You've been given speech. What did you do with it? You've been given food. What did you do with what you received? No? You've been given time. What did you do with your time? You've been given money. What did you do with your money? You've been given a spouse. No? What did you do with your husband or your wife? You have children. You have a home. Whatever you have, then ma ashiv Lashem. Not necessarily multiple things. It's quality, what your reaction is. Ma ashiv Lashem kol tagmulav alai. Whatever I've been given, I thank you, Hakadosh Baruch Hu. From all the response when I suddenly realized this is not something natural. This is not something apiyut teva. This is not a heker sichli. This is something much more than that. Whatever you have, come forward. However minimal it is. Unbelievable comment here of the Rabbi Yochanan here. It's one date, it's one fig, but this is I recognize whatever I've been given. Not a question of how much you've been given. What do you make of what you've been given with your gifts in life? No? That you can talk, you can run, you can smile, you can digest your food, you you can make a a living, you can teach, you can I can come here and give you a shiur. What do you make of it all? That's ma ashiv kol tagmulav alai. Of all the goodness that you've been giving me. That, Rabbi Siyye, is the response when you suddenly realize the heker sichli, the electric has gone away. It's not derech hateva now. This is something remarkable which has happened in klal Yisrael. I'm suggesting. Rabbi Siyye, who are the world experts of this possible ma ashiv Lashem? I would suggest as follows. The world experts are noshim tzidkaniyos, the eishes chayil. G'malasuhu tov v'lo ra kol y'mei chayeha. The eishes chayil turns around and says, "I must pay him back. Like ma ashiv kol tagmulav alai, everything he's paid me, I must pay back." Says the eishes "G'malasuhu." Who is the g'malasuhu? Who is she paying back? Maybe it's Ribbono shel Olam or my husband or my parents. I feel I must pay back. The eishes chayil is not a debtor. She's not. But she feels as if she is. That's the greatness of her. I pay back in good and not bad all the days of my life. Ask a question. If it's not good, then of course it's If it's good, it's not bad. What is g'malasuhu tov v'lo ra? Maybe the answer is as follows. Sometimes an eishes chayil doesn't have the koach to give good, but it's never bad. [clears throat] G'malasuhu tov v'lo ra kol y'meiha. She's always paying back. It She might not have the koach always to give, but it's not bad. And she feels as if I am indebted. I'm indebted to Hashem. I'm indebted to my husband. I'm indebted to my parents. I must pay back. The feeling, the mindset of an eishes chayil is ma ashiv Lashem kol tagmulav alai. I must pay back. That's the greatness of an of the ne'emanus which we shall see when we will come into another time. The ne'emanus of an isha to feel I must give back. I must say thank you to it all. That is the nature. And therefore I'm suggesting, Rabbi Siyye, everything which is going through now is afafuni chevlei moves. Kol dalve daavah im damalei'nu l'chalo seinu. No? But look what happened all of a sudden. We're saved from it all. David and Shaul was taken away and killed and David was alive. How can I possibly thank What can I pay back to Hakadosh Baruch Hu? That's the beautiful feeling behind it all. Rabbi Siyye, take it further. What is the ultimate level of ma ashiv Lashem? Meaning what you're coming to. When you come to leil haSeder and you're suddenly sitting there and you're saying v'hinei amdalav. What is the ulti What is the highest degree of ma ashiv Lashem? David Hamelach tells us what it is. You know what it is? Few lines later. Ona Hashem ki ani avdecha, ani avdecha ben amasecha. Ribbono shel Olam, in reality I'm your servant. I'm giving myself over. I am mekabel the avdus, the servant to Hakadosh Baruch Hu. That is what I'm giving. Ma ashiv Lashem ani avdecha. I am your loyal servant. That is the ultimate level. David Hamelach tells us here, afafuni chevlei moves. I was saved. Ki hilats'ta nafshi mi moves. What can I pay back? >> [laughter] >> I pay back anything, anything, whatever I have. But the ultimate level is ani avdecha ben amasecha. That is the feeling of leil haSeder. No? When you come to leil haSeder and you say, kol hamarbeh l'saper b'tzi'as Mitzrayim meshubach. What's the meshubach? What's the praiseworthy? Praiseworthy is ani avdecha ben amasecha. No? That's the point here. Maybe we can go back a second. Just take a a second a bit and go back to Purim again. We mentioned as follows. According to the way that Matisyahu is learning out, the heker sichli, the intellect intellectual comparison disappeared by Purim because you saw the workings, the mechanics of Hakadosh You saw it all in front of you. I'm suggesting as follows. The same thing, Rabbi Siyye, is with others well. By Purim they saw Vashti is out, Esther was in. Bigsan and Seresh. You see everything. Eventually Mordechai Hamelach and eventually Haman is hanging there. Ish It's all of a sudden You see everything in front of you. Klal Yisrael kimu v'kiblu They accepted the Torah again with great happiness. Meaning from Sinai maybe it was forced upon them, but now when you come to Purim it's more. The acceptance was They made a connection between it all. That's what happens here. They connected point point to point. Maybe that's what we should do this year Pesach taf shin peh vov. Make a connection. What happened 80 85 years ago? There was a terrible Holocaust. The final solution nearly succeeded completely. Then we came back to Eretz Yisrael. What happened here? Coming back to Eretz Yisrael didn't just mean coming to live here. The whole of growth of Eretz Yisrael, another growth of the yishuv, the enormous population, the success Almost Israel has come like a superpower here. The power, the intellectual brilliance, the academic, the technology, everything. The growth here of it all. Look at the world of baalei teshuvah which has happened in the 70s and 80s and 90s. Tremendous teshuvah which has taken place. No? The great Rabbi Uri Zohar, zecher tzaddik l'vracha. Meaning the the leader of the baalei teshuvah movement in Israelis. Incredible power here. Oh, sameach, all the great yeshivas which are around. Thousands of people are learning to daf yomi. Look what's happening here. The batei midrashim are full. The Mir Yeshiva, when I came there, was 500, 600 people. Now it's I think over 10,000 people. What's happening here? You see the connection here. You make You must move from the shoah. Look what's happening here. The growth of Eretz Yisrael. All the roads of Yerushalayim are all being developed. You're beginning to see the reality of of yemei haMashiach in front of you. No, it's all here. The growth of Eretz Yisrael, the growth of Torah, the baal teshuvah. Look who's sitting in the White House now. All of a sudden we gives us somebody who's our friend. >> [laughter] >> Obama was never like this. Biden There's never been a president like this here. All of a sudden he's helping us. You see a connection here. There's a connection going on here. You must make this connection. Therefore you turn around and say, "Rebono shel Olam, avda hu d'anachna musach." I'm your eved here. And therefore, come back to the simcha of Purim and suggesting in the following way. When it comes to Purim, as you know, there's a duty to become more simcha than any other yom tov. As I mentioned previously, every other yom tov you drink wine, but don't get shicker. When it comes to Purim, "Chayav inish l'vsumei." A person is duty bound to become shicker ad d'lo yada until I don't know the difference between arur Haman, the downfall of this unbelievable tyrant and evil man with all the money in the world, l'baruch Mordechai, to the wise up of this great tzaddik who sat at the gates crying. What's the greater miracle? The fall of the rasha or the rise of the tzaddik? I'm amazed. What What's going on here? Ad d'lo yada, I can't I can't think. And that's why I drink another l'chaim, another l'chaim. Now, our boys say, "What is the reason why you get shicker on Purim? What's behind it all getting shicker?" And all the grandmas or the bubbies sitting there at the table and they grimace and they say, "Oh goodness me, getting shicker. Look at him lying on the It's not to lie on the floor and become completely out. Getting shicker on Purim means, says the Mishna Berurah in Siman Tof Resh Tzaddik Hey, explains the Chofetz Chaim tells us, "Getting shicker on Purim is as follows. I cannot in my mind distinguish between what is the greater nice, the fall of the rasha, drink another l'chaim, or the rise of the tzaddik. I don't know. In my mind I'm overwhelmed. I'm overwhelmed with hakoras We thanks to Hakadosh Baruch Thank you Hakadosh Baruch for helping me. Why? Why should you get shicker?" Said our goan Reb Yaakov Edelstein, zichro tzaddik l'vracha, the great rav of Ramat Hasharon as follows. Our normal behavior is a behavior of seichel, according to our minds. We logically think things Should I buy this? Should I not buy this? Should I go there? Should I not go there? Should I attend this event or not? You have your seichel which tells you how to do things. Your leiv is also involved in it. But there's one particular quality, because of your seichel you always do the right thing or the rational thing. The leiv is the feeling. Now, what happens here? When a person drinks a little too much, his seichel is goes down a bit. He doesn't have as much common sense as the And the leiv comes out. And you suddenly realize who is underneath the person. Meaning, when a person comes out and he turns around and he's shicker. Have you ever seen a drunken a person who talmid chacham who's shicker on Purim? He cries and says, "Rebono shel Olam, I don't learn enough Torah. I don't daven enough with kavana. No, I don't honor my parents enough. I talked lashon hora." The The leiv comes out. No, the purpose of getting shicker is to bring out the leiv. And that is the teshuvah of Yom of Rosh of Purim. No, Yom Purim is Yom Kippurim. Just like on Yom Kippur you reach teshuvah by inuyim, by fasting, on Purim you reach inuyim by hakoras hatov and simcha. That's the That's the teshuvah of Purim. The leiv comes out. You see who the person is. The person is what the leiv is. And you suddenly hear him talking. "Nichnas yayin, yotzei sod." Who is this person here? What's behind it all? That's the reason. Not more. Not more than that. Not lying on the ground and and who knows what you're doing and saying the most ridiculous No. Becoming I I can't distinguish how is What is greater, the fall of the rasha or the rise of the tzaddik. That The leiv must come out. Now, our boys say, "Translate that and put it into the night of leil seder." You might turn around and say, "Well, I'm also getting inebriated on Pesach as well. I have four glasses of wine. I'm also getting shicker." No, you're wrong. I'm sorry to tell you. There's no mitzvah of getting shicker on leil seder. It's not true. You're mistaken. You don't turn around and say, "Arur Sinwar, arur Nasrallah, arur Khamenei. Baruch Reb Dov Landau, baruch Reb Mordechai Moshe Hillel Hirsch, baruch Reb Moshe Sternbuch, shlita." You don't say that about them. There's no inyan of getting shicker to say, "Arur Haman, arur Sinwar, arur Nasrallah, arur Khamenei and baruch the tzaddik." You don't say that. It's not the same thing here. But the leiv must come out. The leiv on Purim especially this year, when it comes to We see in front of us there's no longer any hekesh sichli. I see in front of me miracles. Everybody's saying that. The miracles of the missiles, the miracles of people who were saved. Nevach, the tragedies which have happened. I know the tragedies which But look what could have happened. What could be here? Taf shin peh aleph There's something remarkable here. The number of miracles which have happened in Klal Yisrael. Everybody said it's a miracle. That must take away the hekesh sichli. You're watching something and you're seeing a chain here going on. From the shoah, the baal teshuvah to Eretz Yisrael, to the whole situation what's going on here and and Trump in the White House. You're seeing something quite different from this. How does the leiv come out? It doesn't come out from being shicker. I think the leiv comes out in the following way. We want to bring you out. We want to bring move you closer to You want to make you "Harei zeh meshubach." We want to improve you on leil seder. How do we improve you on leil seder? You drink wine, but it's not the purpose to get shicker. When you come to the end of the mitzvah, "Asiru yotzei Mitzrayim," before you say "L'fi chacham nachnu," you make a comment. And I believe this is the final point how the leiv comes out. The leiv comes out, the heart comes out in the following way. Before you finish the mitzvah "Asiru yotzei Mitzrayim" and you drink your second cup, "B'chol dor v'dor," in every generation, "chayav adam l'iros es atzmo." A person is duty bound to see himself "k'ilu hu," says the Rambam, "k'ilu hu b'atzmo yotzei Mitzrayim." As if you yourself came out of Mitzrayim. "Shenemar, v'higadeta l'vincha bayom hahu." You will tell your children, "Ba'avur zeh asah Hashem li." Li means me, today, in 2026. Not just then. Not just then. But say, "I also came out of Mitzrayim." "Lo es avoseinu bilvad, ela Hakadosh Baruch Hu af Me as well." "Ga'al osanu, hotzianu misham, v'hevi'anu el Eretz Yisrael." He gave us Eretz Yisrael. What's going on here? I myself came out of Mitzrayim. Meaning, you must work on yourself to reach the point of recognition of Hakadosh Baruch Hu. It's me who came out of Mitzrayim. But I would like we extrapolated when it came to the mitzvah that we mentioned at the beginning. You extrapolate, says the Ramban, from the nisim geluyim to the nisim nistarim. You make a comparison between something which is revealed to something which is hidden. You also extrapolate, our boys say, when it comes to coming out of Mitzrayim in the following way. I mean the following point. We want your leiv to come out. We want to You have to feel. We want to feel meshubach. We want to feel like you do on Purim. The simcha, the leiv. Not just "Ani avda d'Hakadosh Baruch Hu musach." But what is the eved? With my heart. Not just with my seichel. It came out like it comes out on Purim. How does it come out on Pesach? I think in the following way. Extrapolate. Take the following thought. Tell me. When you come to live in Eretz Yisrael, you do not leave Pasaic or Monsey or Borough Park or Golders Green or Chicago, Los Angeles, wherever you came. You went to Kennedy Airport. From Kennedy Airport you took a plane to Ben Gurion. From Ben Gurion you then took an apartment, I don't know, in Tel Aviv or Ma'ale Adumim or Slonim in Yerushalayim or Bnei Brak or Bnei Brak or Bnei Brak. That's not what you did. You made a stop in between. Because if you came out of Mitzrayim, on the way you went to Sinai. That's what it means. Extrapolate. If you came out of Mitzrayim, you also stood at the foot of Sinai. And at Sinai you became "mamleches kohanim v'goy kadosh, am segulah mikol ha'amim." Coming out of Mitzrayim means you make a "Mamleches kohanim," says the Netziv, is talking about refinement, "eidelkeit" between "bein adam l'chaveiro." It doesn't mean like a kohen levi Yisrael. Kohanim in that context refers to "bnei Yisrael," cultured people, refined people. "Goy kadosh" is between man and the Creator. That's the nature. "Am segulah mikol ha'amim," "l'sagel Hakadosh Baruch Hu," says the Netziv, refers to cherish Hakadosh Baruch Hu. Like hopefully a wife cherishes her husband or a child cherishes a parent. "L'sagel Hakadosh Baruch Hu." Segulah, to cherish Hakadosh Baruch Hu. That's what happened when you left Mitzrayim. Coming out of Mitzrayim does not just mean getting on a plane and coming to live. No. Coming out of Mitzrayim does not just eating the matzah. It's not just that. It's more than that. It's also accepting upon yourself the point also I went to Sinai and I heard the Ten Commandments. That's what's behind it all. Now, you must understand something when it comes to leil seder. What does it mean coming to Sinai? Let's step back a minute. The time when Moshe Rabbeinu was at the burning bush. Hakadosh Baruch Hu said to him, "You must go down to Mitzrayim. This is your mission. You are to be the Mashiach of Klal Yisrael." Moshe Rabbeinu came out and said these amazing words, "V'chi otzi es bnei Yisrael miMitzrayim?" You mean to say I'm going to take out Klal Yisrael from Mitzrayim? What for? What for? I remember when I lived in Har Nof, the great mashgiach of Yeshiva of the Mir, Reb Shmuel Berenbaum, zichro tzaddik l'vracha, used to come the mashgiach of Yeshiva from Mir in New York, used to come to spend Pesach in Eretz Yisrael. And he came to speak in Har Nof. I remember every year he would speak about the burning bush. He would speak about the sneh. One year he turned around and said as follows. "What did Moshe Rabbeinu said, 'V'chi otzi es bnei Yisrael, should I take out from Mitzrayim?'" Said the mashgiach of Moshe Rabbeinu meant leave them in Auschwitz, leave them in Treblinka, leave them in Belsen. What what do you mean here? What does Moshe leave them there? How can you possibly say such a thing? And he wasn't punished for saying this. He wasn't punished for saying this. He meant as follows, Moshe Rabbeinu was saying we don't need another airline, we don't need another passport, we don't need another soccer team, we don't need another flag. We don't need to be an am chofshi ba'al tzeinu. We want to make something more. There must be something more besides coming out of Mitzrayim. Said Rashi, "Dover gadol yesh li hotza'ah bazeh." I have a master plan, said the Almighty to Moshe Rabbeinu. "I'm going to bring them back to this mountain here and they're going to receive the Torah." Meaning, and that's what Moshe Rabbeinu said, what's the point of bringing them out if just to bring a new nation? No, there must be something more. Said Hakadosh Baruch Hu, "You're right. What the purpose is to bring them back to Sinai. When I bring them back to Sinai, then that's the point. The purpose of coming out of Mitzrayim, kay ba'al am liyos, is to come to Sinai afterwards. And that's the point which we must understand here. The concept is that coming out of Mitzrayim means you came to you heard the Ten Commandments. If you heard the Ten Commandments, Rabbeinu Yona said, it means as follows. Those on the right hand side are anochi, lo yihiyeh lecha, lo sisa, zachor es yom hashabbos, kaved es avicha. The first five are all between man and the Almighty. But there's another side there's only half the profile. There's another half of the profile which is bein adam lachaveiro. Meaning, there's another side to the profile of coming out of Mitzrayim. And this is where the lev comes out. Not just the avdus of between me and the Almighty, but it's also bein adam lamakom lachaveiro as well. There were two sides to coming to Sinai. To become it's not just a kadosh, yesh liy hotza'ah how I relate to my fellow man. That's the relationship. And that's the second side between man and his fellow man. How to behave with the bein adam lachaveiro. I'm not going to go through all the mitzvos on the left hand side, but we must make one thing which is quite clear, which is really one point. If you're in shul on Shabbos morning and in your shul they sing this wonderful prayer from Yehudah HaNasi, Yehudah HaChasid, which goes anim zemirot. There's one pasuk inside there which really defines the greatness of Klal Yisrael. Yisborei bi ki chofetz bi. Uhu yihiyeh li la'ateres tzevi. He takes great glory and splendor in me because he desired me and I am for him a a crown of pride. Uhu yihiyeh li la'ateres a crown of What does it mean here? The meaning is as follows, the greatness of Klal Yisrael is I am a perfect tzelem Elokim. I emulate and I copy exactly the Almighty. Mahu rachum, af atah rachum. Bein adam lamakom lachaveiro. He is kind, therefore I am kind. He is gracious, therefore I am gracious. Who hateiv, umateiv, umeyateiv lanu. Who gomel lanu gomel, therefore I do the same. I must be similar to him. That is the reason why I am. And that's bein adam lamakom. I must be umateiv bein adam lamakom lachaveiro. That is the nature why I am here. I am a person who cares for other people as well. I'm not just interested in myself. I'm interested in somebody else. One side of the profile is bein adam lamakom, but there's another side and the other side is bein adam lamakom lachaveiro. Meaning, how I behave with my fellow man. And that's the tzelem Elokim. Rabbeinu Yona said, the option is not an option, bein adam lamakom lachaveiro. You can't tell a man and say if I'm in the mood, so I do chesed. I remember when I was in England and I was in school, I went to read out to learn Shakespeare by heart. And you probably did as well if you come from the same type of background. I remember there's one line, I think it's from Richard the Third, I'm not sure is it King Lear. One line, he turned around and said, I think the king said as follows, "I am not in the giving vein." That's an awful line. "I'm not in the mood." You don't do kindness because it's convenient. It's not supposed to be convenient. I'm not What do you mean I'm not in the You're supposed to be in the giving vein, no? It's a famous passage of Rabbeinu Yona in Sha'arei Teshuvah, sha'ar gimmel, perek yud gimmel. Ki chayav adam letzare'ach, a person is duty bound to take the care with the maximum effort, lishko'ach ba'al nefesh to be diligent, latakonas chaveiro, for the benefit of his fellow man. I'm here to help somebody else. That's why I'm here for. I'm here for somebody else, not just for myself. Im dali moshe, if he's a poor man or a rich man, I must look after and be careful with other people. I must show kindness to other people. That's what That is yisborei bi. That's the glory of me. My glory is that I care about other people. That's the second side. A lev shalem of an eved, ani eved Hashem ben amaso, does not just mean intellectually, it's not a heker sichli, it's more than that. I become alive like a poem. I suddenly I drink more. You don't get shikor on Purim on Pesach, but you do recognize I came out of Mitzrayim and if I came out of Mitzrayim, I went to Sinai. That was my way. I didn't just get on the plane from Kennedy to Ben Gurion and go to live. No, I went to Sinai first. And the implication of Sinai is there are two sides, bein adam lamakom bein adam lachaveiro. Rabbeinu Yona if that's the case of all that's going on in Eretz Yisrael, a real genuine eved would turn around as follows. There's a beautiful line which the son of Rav Chaim Volozhin writes in the introduction to Nefesh HaChaim. Rav Yitzchak Itzel turned around and says as My father, Rav Chaim Volozhin, the great talmid of the Vilna Gaon, said as follows. He would continually encourage us and continually motivate us and continually give us mussar. You are not here for yourself. You're here to help somebody else. The whole purpose of life is to care and think about other people. The real lev shalem comes out not just bein adam lamakom, but between my fellow man as well. I would like to suggest under the circumstances of what's happening here in Klal Yisrael. What's going on here? We see incredible miracles. We people suffering and people in Arad, people in Dimona, people in Be'er Sheva, they lost their homes and people have died and there've been great tragedies. It could have been much worse, but there has to be something called echpatiyus, caring for other people. I would like to suggest in every Shemoneh Esrei that you say, before you make all your bakashos, everybody makes requests in Shemoneh Esrei. Before you do that, say the following lines, "Acheinu kol Beis Yisrael hanusanim batzarah uvashivyah." Say that out completely. "Hamakom yerachem aleihem veyotzei'em mitzarah lirvachah, umeyuchalim umeshuvim legoyim." Say it out in there. And then daven for these people. Daven for the hostages and all the people who came out from from Gaza, no, and the sick people in Klal Yisrael and the cholei dam. Daven for the cholei dam that they should have a refuah sheleimah. Daven for the aveilim, nebach, the amonim yesomim in Klal Yisrael. People who have lost their husbands or their children or their families from from the wars, from from what's going on, from the from the pigu'im, from the missiles which Daven for them. Daven for the aveilim, "Umesocher aveilei Tzion uvinyan Yerushalayim." Daven for the benei Torah as well. Mention the benei Torah, those talmidei chachamim who are sitting in prison, nebach, and they suffer tzoka for mishpachas habenei Torah who can't afford to put put food on the table. They don't have means or their children their sons have been taken to the army to to the prisons. That's all. Daven for the Daven for the soldiers, Rabbeinu Yona "Uvechayalei Yisrael" who are standing on the borders. "Hinei lo yanum velo yishan shomer Yisrael." Daven for them. Before you make your own requests, daven for these people, for the cholei dam, for the aveilim, for the benei Torah, for the chayalim, the uh the soldiers who are standing there protecting us on the border. Think of those people first before you think of yourself, no? That's the point behind it all. You will think of yourself, I agree, but first of all other people. People come first. First of all think of other people when you say it. I would like to suggest also here in Israel especially, if you hear a missile and the missile falls somewhere, after you've said your Tehillim which you do in the room in the in the covered room, the protected room, turn around and say and learn by heart perek kaf in Tehillim, perek 100. Mizmor lesodah, hari'u la'Hashem kol ha'aretz. Ivdu es Hashem besimchah. Learn that perek off by heart. And you should say it many times during the day. If a missile misses you, say mizmor lesodah. If something happens to you, learn to say mizmor lesodah. Learn to say it by heart several times a day when something happens. Hodu la'Hashem ki tov, ki le'olam chasdo. Bring that into your prayers and then you become a lev shalem, no? The lev is moved by that. That's the avdus behind it all. That's what happens here. That's the beauty behind it all. And the the motivation should be much much more than just thinking about You daven for these people behind them all. >> [sighs and gasps] >> Let's just finish off, I think. It's been a long shiur, but the one I'm point I'm trying to bring is as follows. Let's go back a second. Normal circumstances is at the time of uh nistar agaluy demashiach it's all hidden, but it's not all hidden in our times. We have lost the heker sichli according to what Rav Matisyahu said. That's what happened at Purim. I'm suggesting that is what happened now, Pesach taf shin peh vov. We're in the world of nisei nigluyim. When it came to Pesach, they made a connection of all the events and that's why you get shikor on Purim because the lev should come out. How does the lev come out on leil Pesach? How do you become more meshubach? It comes out in the following way. What do you do? You you say "Bechol dor vador" at the end as if I am an eved, but if I am an eved, Rabbeinu Yona said, I came out of Mitzrayim. I didn't just just go to to the apartment where I live. It's more than that. I didn't just come from Passaic. I went away somewhere and I came to mekabel the Torah. That's the point behind it all. Moshe Rabbeinu said as follows, this You're taking them out from from from Mitzrayim, said the Rosh Yeshiva, from Auschwitz, no, there must be a reason behind it all. There is a bigger reason. The reason is kabbalas haTorah. Coming out of Mitzrayim means, and that's how you must You must extrapolate here. Coming out of Mitzrayim means you go to Sinai. And on the way you receive the right hand side and the left hand side. Then the profile is full, bein adam lamakom bein adam lachaveiro. Let me end maybe with a beautiful passage which was the haftarah of this Shabbos, Shabbos Hagadol, from the last of the nevi'im, Malachi. The last of the words of the nevi'im, the last nevi'ah nevu'ah in Klal Yisrael was from Malachi. And you say it every single day when you complete Shemoneh Esrei. The last words when you've taken your three steps back to where you are, you say as follows. The all of the sham, min [snorts] kimayo it's a possible in mishlay in Malachi pay with gimel. I remember hearing from the great go on a big the never saw schlichter the love of the old city made a beautiful point. The all of the sham, the word all of has two meanings. All of means something which is pleasant and sweet and all of also means a guarantor a guarantor and all of is a guarantor. Said by by Victor schlichter in the following of a beautiful expression. The all of the sham, what is pleasant to the almighty? The all of us of Yehuda when he tell a man and said to Yaakov, I am looking after that child. Me all of the and I am pledging full responsibility for that child. Me all of the I am I am pledging I am responsible for that child. Said by never saw as follows. What is the most pleasing thing for when a person turns around and says, I'm responsible for my fellow man. I'm looking after him. I'm praying for him. I'm caring for him. I have a spot for him. Kimayo it's that's like the days of old in the times of the when the and it's the greatness the sweetness of when had the that is so that by me is the most special thing of all. That is the point. The responsibility the sweetest of all is the all of us is the guarantor. I care about other Jews. I care about my relationship with that's the right hand side. That's the effort which I now understand and the more what can I return to the power? And the after the ultimate is to become an effort but the effort with the surely the is in Pesach means have a means coming back to Sinai and the right hand side and the left hand side and in particular the left hand side. Isn't that the reason why we're still in the situation of God us because something was missing. Sinai and the base of maybe we have to concentrate a little bit more on the and that's the point. The man used to say the reason why we're still in God us because we're not careful enough of the and we have to emphasize more caring about other people the responsible I'm caring about I I for the soldiers. I for the I for the I'm thinking of them. I'm caring of them. You can't do everything yourself but as much as you possibly can they're in my prayers. My boy said maybe all this is what we say every single day. The whole of the the whole of the the whole of the and to serve with all your heart with your labors well meaning all the they know we should see you all and come out from the behind it all is I went to Sinai as well. We should be to bring the to see the good of the I wish you all a and a passover the culture.