Pesach | Likkutei Sichos Vol. 1

We are live, Baruch Hashem. It's all worth house, 10:30 approximately a.m. Sundays. Regular Likutei Sichos Chelek Aleph, as we've explained in the past, we are going through Chelek Aleph al haseder, in order, skipping nothing. We don't skip one solitary word. We do everything and we go in the order that it's in. Meaning, we learned about uh Purim. After Purim, we learned about Shabbos Hagadol. After Shabbos Hagadol, we do the Why do you do that? Yeah, but it distracts me. It's like the third week that you did it. I didn't mention it the first 2 weeks. At any rate, yeah, we're having a little technical difficulties. At any rate, it's everything's good. What? Techni- technical what? Difficulties. What did I say? Yeah. Today, we we last week we did uh Tazria and Metzora. And this week we have to do we get to do uh Acharei and Kedoshim. But, before we can do Acharei and Kedoshim, you'll look in your Likutei Sichos, look in the Mafte'ach in the beginning. And uh before Acharei and Kedoshim, you have Pesach. So, we're going to do the Pesach Sichos. Yeah, I know Pesach already was. In fact, in Tavshin Pey Vov, the year that we're recording this, it's already Aleph Iyar. I know that, but this is for posterity. And so, people can learn it in future years and use this as a reference for learning Likutei Sichos Chelek Aleph. So, we're on page 244. Want to pull it up? Of Likutei Sichos Chelek Aleph. And it's okay to learn about even if it's after Pesach because first of all, Torah is eternal. But especially the the concepts of Pesach, Yitziat Mitzrayim, that's something we have to remember every single day. So, I think we'll be all right. Okay. See here, so sorry, Torah says Mah Nishtanah. Mah Nishtanah. How different this night is. By the way, some people translate it as how is this night different? But there's a strong argument to be made that it's how different is this night. It's an exclamation. The child is saying, Mah Nishtanah Halaila is that. How different this night is. They say differently the four questions like the minhag Chabad is matzah, maror, and mesubin. The order of the four questions is dipping, matzah, maror, and leaning. It's interesting which words I translated and which words I didn't. I didn't translate matzah. I could have translated maror. By the way, you said, "Why did the lion love the Seder?" Got to get maror. That's right. In Flug is nicht verstandig, as a dog nicht zugepasst, nicht light der Wichtigkeit von die Inyanim, nicht light dem Seder was das Kind set frech. The order doesn't make sense to us at first because it doesn't fit the importance. We're going to explain what that means, the importance. The order of importance, and it doesn't fit the order chronologically in which the child observes these things at the Seder. Let's break it down. Light der Wichtigkeit von die Inyanim, going in order of importance. Hot gedarfst sein, it should have been aleph, matzah, chiyuv derabbanan, matzah, which is biblical. It's one of the 613. Bet, maror, the bitter herbs, mitzvah derabbanan, bismon hazeh, which nowadays, bismon hazeh meaning in the times of the base of the migdash, it's a mitzvah to eat tomorrow with the uh with the carbon Pesach, but after the base of the migdash, it's uh mid d'rabbanan, so it's rabbinic. Gam masubin leaning of us as ice the the minion chados, then leaning, which is chados, chados is not a mitzvah, not mid not mid d'oraisa, not mid d'rabbanan, but it's a important part of Pesach. And ash tzum sof madbilin was a blaze a minion and then the last thing should have been dipping, which is really only a custom. It's just something that evolved. Late them vas das kinze at fair. Now, that that was according to importance. Now, let's go in order of what the child observes. But madbilin zein other gart himself, either dipping should be the very last question, by the eek is the table shaini, because the main dipping is the second dipping, right? We dip two times, isn't that what the we say in the four questions? Ain mol, karpas in zalts vasser, zweit mol, maror in charoses. Yeah, the main dipping is the maror charoses. Oder akuponem noch masubin or at least that you go after leaning, by masubin is doch by kiddush, cuz you lean already at kiddush, which is basically at the beginning of the of the whole seder. Noch far dem ersten tibal, which is before even the first dipping, the dipping of uh karpas. Okay, base. Es eine freine selche vasagen as mitzvos d'oraisa darf men mekuyem zein mit the take if mit mesirus nefesh. There are people who say that mitzvos, biblical mitzvos, you have to you have to be mesirus nefesh, you have to sacrifice yourself for them. Eich mitzvos d'rabbanan darfen zein mit shtarkait. They'll even concede that rabbinic mitzvos you have to do it with a strength. Well, as they well, as they get a rein in the why cuz it's a biblical commandment to listen to the sages like the explains at length. I'm assuming that's talking about in the to title. But in but in these people say there are such people who say is they come in on green make a taste if if if they come on easily then okay, great. Is it off them is many but sacrifice yourself for a minute. You wouldn't you wouldn't have to do that. Furthermore, they argue. Is a market I to fire cooking off in game. On up gaming off Ryan Gabin in the stark height in your income. They these people further argue that when it comes to education of children sometimes you have to actually strategically overlook the customs because you don't want to like basically overload the kids. So you purposely like don't make a big deal about again. And rather you emphasize other concepts meaning the biblical commandments obligations. So there are such people have that approach. Is of them the for them say there cautious. But to these people we answer we say look at the four questions the order of the four questions. and I and I first thing that a child sees the first thing that makes an impression on him is need can Indian food that I saw other the burning not a minute Israel. It's not the biblical. It's not the rabbinic. It is rather the custom. That's what happens I need and that's what grabs his eye. Meaning catches his attention and hold off him the greatest we're coming and has the biggest impression has the biggest effect on him. I have the unhallowed from them came when I remain that sign and let's do the new dishes fever. Is able to feel where it home and a queer to learn in Taylor and we're down in the kinds and meets with and they wait we bought over as in sign or fitting is a glass to the fever of of him is not antique as there is a year and by him heads up not on the Muhammadan Israel I mean the other we had Tony McCauley I mean break this as I in the midst of his work as as well here is my kind and in the title was a lot. Heads up not on the night to go to go to show. Ah. So, if a child in his conduct will be like the environment around him meaning the non-Jewish environment around him then even if he will have set times for learning and even if he'll down and even if he'll do mix with and and and so and so forth since his conduct is the same as those around him it is not recognizable that he is a Jew and it is not perceivable to him that he is different that Hashem separates the Jews from the rest of the nations and out of the heart on the McCauley I mean like we say in the Yom Tov down and that Hashem chose the Jewish nation. So, what will happen even though he's learning and he's davening, and he's doing mitzvahs, but he lacks that sense of being different than even the mitzvahs that he does perform, and the Torah that he does learn will lack the necessary kedusha. It lacks a certain holiness. And when it's felt and and then you say and when it when he's lacking that foundation, which is kedushas kedushas mitzvahs, the holiness of Torah mitzvahs, meaning to say, kedusha doesn't just mean holiness, it also means separate. The distinction, the difference, the uniqueness. When he's lacking that concept, is megli as mit der zeit, so by him failing in the mitzvahs then with the passage of time, he may come to also lack the performance of the actual mitzvahs. So, you see here what the rebbe is saying. That Hey, look. My grandson is testing the strength of the safety gate. We have a safety gate so that people don't tumble down the stairs, well, not people, so toddlers don't tumble down the stairs, God forbid. So, my 1-year-old grandson is shaking the the gate, making sure that it works. And the answer is, it works. Okay. Um So, if you hear a kid in the background, that's what it is. And we encourage people This is not a babysitting service, but if you want to bring But what I'm basically basically saying is don't come here and drop your kids off and go to the aisle. We don't We're not No, we don't want that. We're not taking responsibility for that. But if families come here with their kids, and families have come here with their kids, we think that's beautiful, and your kids don't have to be completely silent, you know, they shouldn't like be running around playing tag, but they can they can talk. It's okay. We we love to have the youth here. >> Kids don't distract? >> Kids don't distract. It's the adults get distracted by the kids, then that distracts me. So, I don't Yeah, I don't mind when like when we have women's events and and like women sometimes have babies and they bring their baby and the baby wakes up and cries. Never bothered me. Never bothered me at all. It's fine. Um yeah. So, the point is we're saying that the Rebbe is saying here that minhagim precisely because they're not mitzvahs and they're not rabbinic obligations, they're just things that Jewish people do. So, that's where a person, a Jewish person, derives their their sense of being unique and separate and different. And even if they are performing all the other obligations, which are The Rebbe calls them more important obligations. From one perspective, they are more important obligations. But even if one's performing all the more important obligations, but they lack the minhagim and therefore they lack that sense of separate identity, that can actually, with the passage of time, lead to a uh can lead to losing even the main things. So, this is about the importance of customs. Yeah. Okay. So, let's continue here. Um gimmel. Run gimmel. 2:45. Bottom of the second column. Yeah. Yeah. I said damn was minhagim Israel and in the lane title. We don't mind the minhagim Israel title. He feel a minute notion. That minute show sign was is weaker. So we state I don't have any files. Okay, so here's another concept. Now we're saying on a different even deeper level. Truth is you're not even supposed to uh compare different obligations like it says in Mishlei. So from Mishlei, yeah, I think it's possible Mishlei. Uh yeah, Mishlei 5:6. Do not weigh the path of life. That means all obligations of Torah. You shouldn't weigh which ones are more important. We actually had in Pirkei Avot chapter 2 on Shabbat about uh mitzvah kallah and mitzvah chamurah and don't don't try to calculate which one is uh which one is greater. So similar concept. And we said there's a concept of Minig Israel Torah here that a Minig has the binding force of Torah. And even what we call a Minig Noshem, what's a Minig Noshem? It means something that women started to do, Jewish women started to do um as a stringency that they took upon themselves. We have many such examples of that. And with the passage of time, because that's what the holy Jewish women of the past decided to start doing, it has the force of Torah. At any rate, you shouldn't try to compare levels of obligation. But may love Torah Minig need for by and of Cain from Zach. Therefore, you can't really neglect anything even if you say, "Well, it's really only a Minig." Is I said then the ash the aside from Enoch. So but besides for that, then there's another concept which is the first foundation of of education. Does Cain listen as air is under the air Allah is all listen as air is a year. Very interesting. What does the Rebbe say is the foundation of all education? Is identity. The child has to know that he is different. The child has to know that he's a Jew. Very interesting. The foundation of the child's education What's the first thing you should tell a child to do? Well, before you tell him to do anything, tell him who he is. You have to tell him he's different. He's special. And interestingly, the main way that a child gains that feeling of being different is through the minhagim. Minhagim are noticeable. They They uh inculcate him with the feeling of you are you were chosen from all the nations. So we say atah v'chartanu mikol ha'amim, right? This is the the the davening from Yom Tov. And from that, from being chosen, v'keiravtanu Malkeinu la'avodatecha, Hashem drew us close to his service. Do you So, to serve Hashem, first you have to know, before la'avodatecha, before you do what you're supposed to do, you have to know atah v'chartanu that you were chosen. That is the foundation of the entire Torah, yeah? Yeah. So is the Hashem missions are all minhagim? Heavily. A mitzvah they don't say like eat matzah on the night of the seder? I'm sure they do that also. Right. Or like the sages say, greater is the service of a sage than learning from him." It's the famous concept of Elisha. Who was Elisha? He washed Eliyahu's hands. Well, you don't want to say you learned from him, you learned Torah, you learned Nevuah. No, he was his butler. Why? Because Shimusha, serving the Talmud Chacham, is greater than Limudah. And the concept there is that Limud means you're learning Torah from the Chacham. Shimush means, you know, just hanging out with him and seeing how he conducts his day-to-day life. Seeing the, you know, the, quote-unquote, in-between time. Not when he's davening and learning, per se, or doing mitzvahs. Just like regular day-to-day life. And there's a certain power to seeing how even in the regular day-to-day life, a Yid is different. He does things differently. Okay. Uh Looked at the page already. Good job. You're ahead of me. B'sha'as minyan daled. B'sha'as minyan is m'chanech kinder, yes, darf sein un men lernt sei as minyan Yisrael Torah he, un men darf zich af dem mesiras nefesh sein. Dem olam zogt zogt men, so when you when you you educate a child properly, and you educate them the even a form in chugim, we have to be mesiras nefesh, we have to sacrifice ourselves, then you're going to have what result is going to be. Avadim hayinu l'Pharaoh b'Mitzrayim. Right after the four questions, in fact, as an answer to the four questions, we start to tell the story. And the way we start to tell the story is we say, "Avadim hayinu l'Pharaoh b'Mitzrayim. We were slaves to Pharaoh in Egypt." And then what happened? V'yotzi'einu Hashem Elokeinu misham b'yad chazakah uvizroa netuyah. Hashem took us out of there with a strong arm and a, uh, with a, uh, strong hand and an outstretched arm. Az yashir as I hit stir so too today. Why do we say that? Kim taste command with time just like in our in in the days of our going out from it's rhyme. Need cooking dick off them cover my phone dollars. Irrespective of the darkness doubled and redoubled darkness of dollars is yet in my fellow lawyer Godel has chance going to take us out from darkness and bring us into great light. When they do the show we're going to sing to a sham a new song. It should have had a shower lotion and gave her my she had a lotion Zahara. We had this last week actually when we speak out you remember that we speak about Tazria. Last week in pay valve in future years when they have a sauna a more better stand it's not this thing is not going to be a week after Tazria it's going to be two weeks after Tazria. But we had yeah in the Tazria it's good by um the idea of each for Isha. Isha Isha Mazra's killer and we spoke about that Isha is is is is Zahara is permanence and Isha is temporary and sheer is a is the permanent song she had we're going to sing with Messiah as opposed to she had a shower which is Nikkei bar. As I said saying the goal is lame of a meter share in a crowd dollars is going to be the ultimate redemption what it means ultimate ultimate literally meaning the final one that there's no dollars after it. I get my shift to came in my head made us feel the near days through Messiah a righteous redeemer. That is from the of a passover 10 Zion. Okay, summary. Why is the order of the four questions the way that it is? Why? Because the four questions are for kids and point with kids as we specifically prioritize men hugging. Why do you prioritize men hugging? That should be the lowest priority. No, to the contrary the foundation of Jewish education is first and foremost the child has to know his identity and his identity is different. And the main way to foster that feeling of being different is through the costumes. Why? Because that has to do with stuff that is your day-to-day life, optional stuff, not necessarily biblical commandments and rabbinic obligations. Okay. We're doing good? All right. Baruch Hashem. We have another one. Yes, there's mazanas and coffee and fruit. Yeah. Okay, let's go. Second sicha from Pesach. Had I an anika ben shiv meshana uh behold I was like a man of 70 years old. Okay. So, those are the words in the Haggadah of um Rabbi Elazar ben Azarya who said uh I was like a man of 70 years old before I was able to convince the Chachamim about the saying Yitziat Mitzrayim mentioning Yitziat Mitzrayim at night. Okay. An Had Had I anika ben shiv meshana. V'egan em loshon Had I anika ben shiv meshana b'chofet dimyon. Why does it say with a chofet dimyon? Chofet dimyon means that letter chof that makes it like or as. I'm like a man of 70 years. Why doesn't it just say I am a man of 70 years? Zog dikamato dikamato explains. Az b'emes is Rabbi Elazar ben Azarya given a sach yinger nor a had rule lay tam nay Israel da day chivarta at bakumin achtin shurays v'ais achor. He was actually much younger than 70, but he grew 18 rows of white hair. But, they asked his enemies how can he look old? And that's the deal came when she mentioned that that's why it says like a man of 70. It's a whole story. He became the Nazi and his wife said to him, "But you don't look old enough." And then a miracle happened. He woke up and he had 18 rows of white hair and he looked the part. Okay. Like them is not for standing what he said later. But now we don't understand the the context cuz he says, "I was like a man of 70 years old and I I didn't merit to convince them until I mean he says actually it was Ben Zoma's drasha that helped him out to convince the the Hahamim. But he makes it sound like it took forever. I could I I couldn't convince these guys till I was 70. Yeah, but you weren't really 70. So, I don't get what it's saying. Later solution is the wonderful reason it not normal Haham, but I can what he is talking about 70 years old and he said I can give him all the time. Makes it sound like he spent a lot of time convincing them, trying to convince them. They said that he can say it was logical. And that it was logical. What have been logical? I spent so much time. I was working on this till I was 70. I should have been able to accomplish it earlier. Thought the Haham the time he said I can say it was logical. But if he only looked 70, then I don't get what his whole statement is there. It didn't take that much time. Notice this you do what they said in the time. What I mean notice they were very very important concept. We've had this before. Very important concept. Just want to alert you to it. That in Torah everything's precise, especially metaphors. Metaphors are not mere rhetorical devices where one thing is compared to another. Any poet can make such a metaphor. A Torah metaphor is when the thing being compared to the other thing is actually one in the same thing. The Rebbe actually writes about this in a letter in Igros Kodesh, a letter to Hanokh Glotzenstein, and says that in Chassidus Chabad especially, but the Torah Mitzvah Mashal and Nimshal are one thing on two different layers of Seder Hishtalshelus. So, if something is compared, even with a Chof Demion, I guess I guess a Chof Demion is a simile, not a metaphor, if you want to be really technically precise. But when two things are compared, it's not two different things. I mean, I'm saying in Torah when two things are compared, they're one thing expressed on different layers or levels of Seder Hishtalshelus. Seder Hishtalshelus being like the order of the evolution of different systems of reality. So, the lower level comes from the higher level. It's an expression or derivation thereof. Is das Gufa, so this itself was Nireh Kezaken, that he appeared like an elder. Is das Valberuchnius is Erbe Emes Keven es Zaken ben Shivim Shana. It's because spiritually he was a 70-year-old. When es steht in Seder Arizal as bitziruf seine Yoren fun ershten Gilgul, is er geworden demolt ben Shivim Shana. Or like the Arizal says in the Seder Arizal, that if you add his previous years from his previous incarnation, you get the 70. And by the way, it doesn't say here in the Pnim, but what was that? How do we get the 70? Cuz he was really only 18, so where did he pick up the extra 52? From Shmuel Hanavi. Shmuel Hanavi. Shmuel Hanavi was lived 52 years. So, the 52 plus the 18 and there there you got the 70. When they're far is Adam and Eve and I am with me out. That's why he says it's so strong. I didn't I wasn't able I wasn't I didn't merit to convince them. I should have been able to cuz with the power of my previous years for my previous Gilgo, that should have tipped the scales help me convince them. Because he had this previous uh incarnation, that should have helped him to win the argument. say was Tater give out take of gosh miss Okay, now this is very important. Let me just read the parenthesis. This is very important cuz you'll miss this if you read it too quickly. The Rebbe says actually it's not the white hair that helped him convince them. It's his convincing them that caused him to get the white hair. That because he was able to prevail in the Halakhic argument and Halakha Kamesa. So, once that happened that in an Indian of Tater and like the Rebbe says Tater rules reality. Tater rules over reality. So, anything that's connected to Tater will have an effect on reality. When he was able to prevail that Kamay say that the Halacha was like him, then that forced his physical appearance to match the reality, the Torah reality. Okay? And how did it How did his appearance come to match the Torah reality? Not just regular physicality, but the Rebbi emphasizes even the most external or superficial aspect of physical. The point is it was a really thorough integration. It didn't just the Torah reality didn't just express itself on some makifdiker level, some transcendent level. It came all the way down to the most superficial meaning meaning the most physical most external most outer layer, which is the hair, which is not even the flesh. When light then may be show me of them possibly El Gamaliel Eli as the Messiah's from wealth that light them sucked in from Torah like the Jerusalem says that the the reality of the physical world is dictated by the rulings of Torah. So once Reb Elazar ben Azariah prevailed in the Halachic argument and he had a he he acted as and was accepted as a a zaken in a in a in a context of Torah, then he became or at least appeared like a zaken even in the most physical sense. Important important point here, distinction to be made. Okay. Um Yeah, what do you say Vuv? You flipped the page already? Good job. The unvisen from them in a Vader for you then ain't them. Here's the lesson. The Rebbi always has a lesson for us. It can't just be an interesting thing. Oh, did you know? I have a good thought. What's wrong with this? Rabbi Elazar ben Azariah, he was 18, but he had a previous gilgul according to the Ari Zal, and then that 52, and Shmuel haNavi, he was 70, and that Good, it's a beautiful thought. Why does the Rebbe have to make it tell me to do something? This is one of the Rebbe's basic concepts, Torah and Mitzvos and Halacha. Torah means instruction, means direction. Everything in Torah is going to come down to guidance. Okay, so what's the guidance from this idea that Rabbi Elazar ben Azariah used the power of his previous gilgul to win a halachic argument? How does that change my life? I'm going to tell you. Rebbe Neshamos in unzer dor is as I need came in the shamos. Did you know that most neshamos nowadays are not new souls? You know where I could back that up from? Very good, Alter Rebbe. Yeah, that's how I know it, too. That the Baal Shem Tov made a big deal about the fact he told the the Alter Rebbe's parents that the Alter Rebbe is a neshama a neshama chadasha. It's a new soul. Why was that a big deal? Because most souls are not new souls. Most souls have been here before. No, there's a shining light in gilgul in a good gilgul. They were already here in a different incarnation. Is the shas has come to an inyan in a way that was made in the kashas and inyanim from the itzigan gilguls that they need as airzolas can endure fear when he is when he approaches something that it looks like, you know, he he evaluates his present capacities and he says, "I'm not really able to to handle this." The Rebbe is in the shamos to know as it can be am I got a vein that they from freedom can gilgul. He has assets from his previous incarnations. And that's how the Rebbe in the inner way that this will help him in his service. >> So interesting here. He will have access to previous assets from previous incarnations. Not just on a level of coiches hanefesh, like in Tanya talks about seichel and middos as a coiches the 10 soul powers, but even more externalized than that. Even in the levushei hanefesh, the the clothing of the souls of the clothing of the soul meaning the the three garments of thought, speech, and action. And that's why in the story of Elazar ben Azarya, his spiritual age was expressed in a very superficial way. Superficial here actually I know I know normally we use the word superficial like dismissively to say it's like a lower level or not as important. Here it actually makes it more impressive that something that was a spiritual reality, it could have remained abstract, but it came down into the concrete and it came down so far into the concrete that it even expressed itself on what's relatively a superficial level meaning the hair. So too, all of us, we've been here before and we have assets from our previous incarnations and this can this can express itself not just on the spiritual level of seichel and middos meaning of our intellectual or emotional capacities, but it can even come out into actual behavior into our thought, speech, and action. Or like the Rebbe says here, uh in yonam chatzeinim dugma asidus in toig taglichin leben, that like the hair is the most external aspect of the person, so these assets from previous incarnations can come out in our day-to-day lives. Okay, Zion. >> You told me the previous assets from the previous Gilgal and can express themselves. So, what about the previous deficits? Now I got to contend with that as well, and maybe I'm not going to be able to deal with that. Is there an answer of them? So, here's the answer to that. You understand the concern the person has? Just told me I'm carrying stuff from previous incarnations. All right, you told me about the good part of it, but what about the negative part of it? So, the ever says like this, top of the second comment 247. Goodness is an eternal existence. You do a mitzvah, it's forever. You stay in Tanya like it says in Tanya, when a person does a mitzvah, it creates a unification in the spiritual realms which last forever. In contrast, negativity is mitzvah it actually doesn't have an existence for itself. As it says man via hell in the house there's just a concealment, right? Like cold is the absence of heat, dark is the absence of light. If you already had or it says here in Yiddish a straw was If you already had a um a cleansing, let's call it a cleansing punishment. Meaning to say, we're not saying that you know, he didn't do negative things in previous um in previous incarnations. And we're not even saying that he didn't get punished for it, but we're saying to the contrary he did get punished for it and it already took care of it. So, if that already happened, because whether it was physical or spiritual, right? Sometimes the cleansing happens with problems in this world, sometimes it happens in the afterlife, but either way of them was he got punished already for what he did. Or another out, maybe he did maybe he didn't get punished because he didn't have to get punished cuz he already did for it. So, any of the negativity it's already gone. By the way, what about if he did even higher level of not regular but out of love, he repented out of love, then as we know the negativity becomes transferred into comes transformed into positivity. These past sins become like merits. So, then for sure it's not causing him problems in this new incarnation. Okay. Okay. So, we already now we just answered the question if I have strength from my previous lifetimes, why don't I have the problems? We said cuz the problems already got cleaned up. Now, we're going to address Remember, we're here explaining practical takeaways from this rather than this I had in the thing. So, one practical takeaway is to know that when you're facing something that you don't think that you have the ability to deal with, maybe not you in this lifetime, but maybe you from previous lifetimes and you can actually draw up on that and not just in an abstract sense, but you can actually transfer it into or translate it into thought, speech and action. So, now here's another thing that you can do with this information, how you can plug this in and make it practical. But there are some people who say, "The people who say you know, there were previous generations which were much greater than us, and they did not merit the revelation of Messiah." And this generation, where the Gamorah says, "Is this a fitting generation?" You're going to tell me that man is going to get Messiah in this generation of all generations, we are going to merit? And by the way, the Rebbe has explanations in other places why in some ways specifically our generation has the greatest merit. But let's just say those who are asking, "How can you compare us to previous generations? They had much greater merit, and they didn't experience Messiah. We are so much lower, and we are going to experience?" So, one answer we can give without even having to uh debate the premise. We can grant them the premise and say, "You're right, we are a lower." But we could say is that an answer of them, the answer is In our generation, we're also carrying with us all the previous We inherited all the previous goodness. Therefore, therefore, that man is to doubt the Messiah with Messiah in our days. So, so that or therefore, we will now merit to coming Messiah speedily in our days. And that's from a Sicha of the second night of uh Chag Pesach Tofshin Chai. Okay. One more. Bottom of 247, second column. Ice test. This one's a little bit longer than the previous two. Previous two were kind of short. Oh, you want a summary of the second sega? >> Yeah. of the second sega. Um Rabo Lazerman Azaria was like a man of 70. Why only like? Cuz biologically in this lifetime he was 18, but he had with him 52 years from a previous incarnation. What does that matter to us? I'll tell you why. Because all of us have assets from our previous Google we have the assets but why not the deficits? Cuz those are cleaned up already. And also another thing you should know is if you're going to say why should Messiah come for us and he didn't come for previous generations? Ah, but we have all of the good stuff. We inherited we're like the What's the thing? On giant shoulders. Well, how's it go? Come on. How's it go? >> We will do it brother. After us there will be no other. >> Come on come on. How does it go? After us there will be no other cuz that's the goal is we'll say no other it goes you and I will do. >> We're what giants wanted to do. >> wanted to >> I don't know something about we're on giant shoulders. >> And take the credit. Ba ba ba. We'll we will be the ones to end it. Da da da ba ba ba ba on giant shoulders. Is that correct? >> Pretty good. >> Thanks. >> Unbelievable. All right. >> Test. You ready? >> Yep, I'm ready. Ready. >> Okay. I can't I cannot you so I cannot promise you I have a song about every sega. >> I'm pretty sure we almost do it like >> Every three or four probably end up having a song. >> when it doesn't when you don't mention it you end up it's fine though. >> Well, you should tell me if there's a song. Appropriate song. Inappropriate song. Okay. Test. Can I get I have a bottom potato and I have a top and you have a daily show. Famous. Tada speaking about four sons. One who's wise and one who's wicked, one who's simple, one who doesn't know how to ask. In that piece is not for standing in this piece piece piece means the line from the Haggadah. It's not understood olive. Turn the page. Why does it say next to Why is the Russia next to the Russia? Um micro ace. Either they should have been in order of the silk him. By the way, what does it mean connect it out of bottom deep rotator? Means there's four different silk him in Toda that express the answer to you shall have been home when your son will ask you. So, seemingly could have organized it according to the order of those silk him the way they appear in Homish. Which would be by the way Russia China you daily show Tom would be that order. Other light there or could have been in order of their uh prominence their importance Tom Tom China you daily show and Russia Russia at the end. Okay. What is there Shiva's by the way JFYI that order is also fitting the way they correspond to the four worlds. We have this for the reason explains as the the uh says the four sons correspond to the four worlds and he says very clearly the is by Why the kind of the father is called Abba or father is called Abba so Hochma by Atzilus Rasha by Asiya. Why is the Rasha Asiya? Asiya is the fourth world, the lowest world. Sha Klipa K'reva Sham because the Klipa is very close there. Tam by Briya, simple one is Briya. U'sheini day Lishael is by Yetzira. So really should have gone in that order. Hochma Tam Sheini day Lishael Rasha if you're going in order of Atzilus Briya Yetzira Asiya. But that's not how it goes. Okay. In Parshas Ki Savo Enfrun as I reckon say K'dei Hochma's come. Hochma's come. And and and okay. Simple answers you could say, "Well, they're ranked in order of their Hochma." Oich K'man because the Rasha is not stupid. So he's maybe very smart. He's just misusing his smarts. Oich K'man Zogen as I reckon air dem Kotzer Yisraelien nach dem dem Kotzer Yisrael Tachtain und zum Sof die welche given zich zwischen. Another answer you could give Don't worry, we're not going to accept these answers because otherwise the sicha would be over. Um another answer you could give is we go from the highest extreme to the lowest extreme and then the middles. In Torah it's not everything is precise. As is V'val as men stelt fort dem Rasha levin dem Hochma muss men zogen as this is zwischen say der shichus if der Rasha is next to the Hochma, there has to be a relationship between them. B'frat is as the Rasha mit der Vava Meisef also grammatically V' Echad Rasha. V' der Vava Meisef, that little grammatical touch there means it's adding, it's connecting, it's drawing a connection between them. Darf men verstehen wie Valdes Hochma is Kotzer Yisraelien und Rasha Kotzer Yisrael Tachtain. Wie kann men say stellen einer levin >> Since khokhmah is the highest and rasha is the lowest. How are they next to each other and with a vav hamaysa with that vav that letter vav which connects the two? Base, the answer to the rasha is the answer to the rasha is to what Hashem did for me, not for you. If you would have been there, you wouldn't have been redeemed. Isn't it verstandig? The rebbe says, "I don't understand." If really he wouldn't have been redeemed, that means he has nothing to do with the holy yetzias mitzrayim. So then, what is he doing written in the haggadah and why am I answering him? Why do I have to talk to him? If he seemingly has nothing to do with it, then why is he even part of the whole discussion? Gimmel, the Arizal says that the four cups correspond to the four sons. So by the way, we had that the Arizal says the four sons correspond to the four worlds. Now we have that the four sons correspond to the four cups. And that goes in order. Kos rishon khokhmah. The first cup is the khokhmah. Kos sheni rasha. This is going in accordance with the way they're written in the haggadah. Okay, the second cup is the rasha. No, they wait a The main haggadah is said on the case sheni. Now, the main haggadah, meaning maggid, you say on the second cup, which the second cup is Russia. In fluid Since as we said, if you would have been there, you would not have even been redeemed, so how come the whole Haggadah or the main part of the Haggadah is to him? He wasn't even going to be redeemed. So we're going to tell him the redemption story? Doesn't make sense. Got to figure that out. Daled. Okay. So we have the whole thing. You have you could think when is the obligation to sit to say the story? You could think it's from Rosh Chodesh Nisan. No, you could think maybe it's erev Pesach. No, it's it's only the night of Pesach at the Seder when you have the matzah and the maror in front of you. Okay. And then you start after that you start to tell the story. And you start to say, you say, "Met'chila avdei avodah zarah hayu avoseinu." In the very beginning our our forefathers were idol worshipers. Zog die Gemara "Mas chibugnos?" And the the Gemara says, "Why?" Cuz you have to start with the the disgrace. You start from our disgraceful origins. We're telling the story of the Exodus basically, the whole story of the Egyptian slavery and the redemption. Why we going all the way back to before the Egyptian exile? In fact, we're going back to even before Avraham Avinu. Why are we going so far back? Cuz it's another question. Okay, flip the page, 249. You did it? Good. The Gamorah Alpha Israel who the Gamorah says The Gamorah in Sanhedrin speaking about our Mrs. Besdin. Even someone who sinned, he's still a Yid, still a Yisrael. Yeder Yid Every Yid has within him the pintala Yid like we say in Yiddish. Or cabalistically it means Yichida she be nafshe. Means that core, that essence. Even when everything else about him is misaligned with that and he's behaving terribly. And that's the context in the Gamorah. He's a He's a He's doing bad stuff and he's getting punished for it. Nevertheless, deep deep deep deep down, sometimes deep deep deep deep deep deep down, he has that core. And uh it's like the Fiddler Rebbe said that why does it say why does it say because the the oneness, that place within every Yid that's one with Hashem is there even in the Russia. You just have to uh reveal it. That Alpha in Yeder Yiden is verbunden with Now, more specifically, that level we call or that aspect we call Alpha is connected is connected with Hochma. And uh Tanya explains this in chapter 18 and chapter 19 that Hochma she be nafshe is the place of bitter, the ma. The the the unknown factor, the what factor, the that which is transcendent. And that's one reason why we put the Russia next to the to show you even though he is a Russia, he's behaving that way, he has in him the same Russia that the has. The obviously has the in his name, in his title. But even the Russia has within him that same which is that core essence that is completely nullified to oneness with a sham. The responsibility we have to deal with the Russia is no less than the responsibility we have to to deal with the with the with the other sons. With the time, the shame and even even with the time. After all, the Torah itself is speaking to these four sons. Torah itself says deal with them. Therefore, they're all weighed according to the same scale. Because in Torah everything it says, any specific line in Torah actually is connected to the entire Torah. So if any part of Torah deals with any of these people, that means that it's in the entirety of Torah which is addressing all of that all of them. If a safer Torah, for example, example, the safer Torah is missing even one letter, then it affects the conscious of the entire Torah. And it doesn't matter which letter it is. So, it doesn't matter if that letter is connected with the with the uh with the with the the with with the Russia, it doesn't matter I mean, I'm sorry, with the with the Hachem. That what it said, yeah. With the Hachem with the Hachem. It doesn't matter. What did I say? I'm just translating what it said. Yeah, it doesn't matter if that letter was connected to the Hachem, doesn't matter if it's connected to the father, which hints to the our father in heaven, who answers all the questions. Doesn't matter if it is connected to the Russia. Right, then it says the Russia. Every word in Torah leads to the perfection of the holiness of the entire Torah. Okay. Let's go back to that saying of our sages that even if he sinned, he's still a Yisrael. I'm not translating Yisrael because we're going to get into specifically this word Yisrael. Lashon Hara is maduyak. I say just use very precise language. If I was state the Lashon Yisrael. Yisrael, why does it say he's a Yisrael? L'chayra had kedar stain if the shema myli Yisrael no Yehudi on this guy. Seemingly shouldn't have used word Yisrael. Yisrael is a I mean Yisrael is Sar Kel. It's a prince of God. Yisrael is a very noble name. Yisrael means very high level. So this guy is a he sinned. If he Yisrael who call me Yehudi, call him something else. I mean yeah he's Jewish but Yisrael that's like a that's a hush of a title. You know that shows some uh shows some prominence. Yisrael is but here's the reason or a reason. Yisrael is an acronym which is sh yesh shishim riboi oisios la Torah. There are 600,000 letters in a safer Torah. That's meant Pung is the Torah is in this canal. As I call this Yisrael in Eden. Just like we said that a safer Torah depends on all of the letters, needs all of the letters. So too the Jewish people depend on every individual Jew. But similar to all of us in all of Yisrael in Eden before. Wow, strong statement. This concept of you are children of Hashem and the concept of our father in heaven depend on every single Jew. Once you dis- discount or exclude one member of the Jewish people then you don't God forbid you don't have the entire concept of Hashem is the father, the Jewish people as the children. So by including the Russia in the Seder, that brings about the all-inclusive the purpose of everything. Okay. Noch a tam. Yeah. Um You getting ready to flip the page in a minute? Okay. Noch a tam of of stellen dem Russia leben dem chochem. Another reason why the Russia is next to the chochem. Who We said that the Russia has a hidden echo, his pintala Yid. Who's the one who's going to bring that out in him? The chochem. So when you're doing the seating arrangements for the Seder, sitting there like, "Oh, we can't put that guy next to him. He's such a Russia. Put him I don't know, put him Put him next to the shainerer Yid aleisha, at least they won't talk." No. Put him next to the chochem. Cuz if the chochem should affect the Russia Well, what if the Russia affects the chochem? Well, that's a risk that we're going to have to take. What? Yeah, that's right. So we're going to say, "No. We need to put the chochem next to the Russia or put the Russia next to the chochem." How would Yeah, probably more accurate to put the Russia next to the chochem. The simple one and the one who doesn't know how to know how to ask, they don't have a they don't have the tools to affect the Russia. They're khokham. The khokham, he is the one who uniquely has the power to reveal the oneness in the Russia. Or like we say, all that's higher descends lower. Meaning to say This is a concept that we we often point out like we have the martial of a wall that topples so the highest stone is the one that falls the farthest from the wall. So the Russia is actually coming from a high source so we need the we need to bring out of our biggest talent to deal with him. So we put the khokham there in that we give him that job. That's why we put the Russia next to the khokham because he will be elevated specifically by the khokham. Good job. He flipped the page and I didn't even notice when he did it. Like we say over and over and over and over and over again to the circles uh that Torah is Torah Torah is an unweisung is an instruction. So Torah is teaching us something about how to accomplish everything and that's why Torah says you put the khokham next to the Russia. In them say that the mitzva of elements is the Russia himself. If you're looking cabalistically at the order of the way the Ari is all set, the four sons correspond to the four worlds. The Russia is at the end cuz cuz he corresponds to Asia, which is the lowest world. Like we said, Asia is the last in the lowest world. The in you from over but when we say the order in Connecticut the Torah the way Torah motion structure is the need elements all by the way we are is you say you don't leave the world as it is. No as I get it and you have to elevate everything. The is the Russia in the was doing is the sign of Allah. Torah says, meaning the order of the Haggadah says put the Russia next to the Russia so he can be elevated. Yeah, I know cabalistically he's the lowest level cuz he corresponds to the lowest world. But that's not where we that's not where we want to bring him to. Maybe that's where he's coming from, but we got to bring him up higher. That's love. Now we can also understand what the freedom to demanded from those who were closest to him. And the people who were his closest Russia Adam they weren't just close to him. Um or we should say those who are close to them had obviously had other virtues as well. I mean they had the virtue of being close to the freedom to grab it, but they also had other virtues, meaning they knew a lot of Torah and they did a lot of mix with and they governed. So these were people who were spiritually on a very high level. And the Fiddler going to go on and that they should deal with simple folk. Learn simple things with them. The olive base like literally learning olive base with them. Take Shultai whether it means literally learning how to read. Or figuratively the the ABCs, the basics of how to do children how to do mix with us. Okay, here's the question. Seemingly, why do you have to use your A team for this job? You can use lower guys because even if they don't know so much, they still know more than the guys who are that you're trying to help. The guys you're trying to help are completely ignorant. So, you don't need to bring out your best guys. To the contrary, you could save your best guys to let them be uniquely devoted to progressing in their own Torah study and davening and doing mix with us in a beautiful way. Right? Understand practically just from a perspective of a lotting resources. If you have different sitting who are ready to do whatever you ask them to do. Why are you going to take your smartest guys, your biggest learners, your biggest davening earners and tell them to do what is seemingly menial work of like to go to this guy who's not observant and teach him basic Yiddishkeit. Okay. Right. Is there time of them? But here's the reason. The the elevation of the Russia, whoever is the lowest, is going to be through the Hachem, whoever is the highest. And to the contrary, that you use the bigger Hachem, the bigger the Russia, you use the bigger Hachem. Design. Now, let's get more specific. There's two teachings here that emerge from this. Um I I I remember hearing maybe someone can verify this, but that the Rebbe once asked the Friediker Rebbe back in the 40s in 770 about um I believe it was a I'm going to get corrected here, but if I'm wrong, but I believe it was about Yitzchak Dov Ber Groner, olav hashalom, and who was known to be like a big lamdan. Even as a bochur, he was known as like very talented in learning. And he could have been a Rosh Yeshiva. He could have been you know, he he could he he he could have focused in the world of of Torah. And I think the Rebbe asked the Friediker Rebbe like some people ask, why is a big lamdan like that being used for you know, the kinds of programs that were happening um you know, that the Friediker Rebbe was establishing in America during that time when you know, he seemingly had greater talents. And the Frierdiker Rebbe told the Rebbe, "It's worth it. It's worth it." So, you hear I mean, that that's a specific example, but there's so many examples of how there were people who seemingly in other cries and other communities, in other circles, they would have been on what we call the rosh yeshiva track. They would have been on the godol track. And instead, um the Rebbe put them on a different track to learn basic Yiddishkeit with basic people who had gone off the path or were were who were raised already off of the path. So, this is this is the explanation of that whole approach. Okay. Tes Zain. We have Bipratius in the in is is in them the a tzvei indik heira. Here's a double teaching that emerges from this concept. Aleph, the rasha zogt men er zol nit aropfallen bei zich. First of all, the rasha shouldn't get like despondent. Warum? Weil er hot a hoffen hoffenung. He has a hope. The Rebbe is to shikt him to a chochom vos a mashpia sein auf em un a reish helfen em zu farbesseren zeine drogen. Hashem's going to send him a chochom who's going to help him to improve. Es mant zich nor fun em es onli toysefen der remez in vov ameisif un veren a toffel zu dem chochom. The only thing that's asked of the rasha is allow himself to become coupled with the chochom, and that's what the vov ameisif is. We said echod rosh echod chochom ve echod rasha with a vov ameisif. The vov means the connection. The rasha has hope, a chochom's going to be sent to him. The I was going to send a shliach to be mikarev you, but allow yourself to connect to him. So, that's one teaching. Base, the second teaching. Them khokham learned men as only tanin mal el arasha. The khokham has to know that don't say what do what what do I have to do with this arasha? Like what what's my what's my connection to him? In other words, the the I mean and this is this is something we've spoken about before in Likutei Sichos Chelek Aleph that a person might feel person might feel that um I'm involved in very holy things and you know, I understand that there are people who need help but other people can help them and I'm I'm you know, you have to you have to delegate based on priorities here. I'm involved in very lofty things. So, he might say mal el arasha what do what do I have to do with this arasha? He might even say yovid birishah let him be lost in his wickedness. What some if to ton with the arasha? What's what do I have to do with him? Zol lefa lozen veren a forloren veren. Let him be lost in dine rishus in his wickedness. Nor kol Yisrael morovim zeh bazeh but the Rebbe says no. All Jews are and this is a play on words is double meaning double entendre. Uh ev- all Yidden are are even are even means guarantors for one another also morovim mixed mixed combined with each other. Lick der choiv tzum istadel sein zich machzel muter sein yedden einem oich dem rasha. You have an obligation to every single Jew to bring him back, even the Russia. Nor in them is doubt tonight, but there's one condition. There's a caveat. The Rem is involve a myself to hint in that valve that connects them is all saying the Russia's only taste of Venezuela is all saying mush for my couple from on need for care for sure. You have to make sure that it's very a hard Russia. Again, that's that other side of that valve of my safe that the comes not there to become buddies with the Russia and learn from him. God forbid. The comes is there to make sure that the Russia connects connects to him. I'm using a lot of pronouns here, so it's hard to keep track of what I'm saying, but it's it's similar to what the Rebbi says by the way in Pirkei Avot Perek Aleph about uh Harchek Mishochin Ra. Val dis Val dis chavel Ra. Um Mishochin Ra could even be a tzaddik. He's not a bad guy. He's just not a good influence for you cuz he has a different path in serving Hashem. So, for him you got to get completely away. But the the Russia, you don't have to be you don't have to be far from him. Doesn't say Har Harchek me Russia. Just says Val dis chavel. Don't become his buddy. To the contrary, you may have to get very close in order to help him. Just don't be his buddy. Which means you have to understand the relationship here. The the the Russia, we told him the valve of my safe means he should let himself become directed by the come. And then the flip side of that is the come has to remember, "Hey, you're not there to hang out at Super Bowl parties and have an excuse now to to do all types of stuff that you want to do cuz you're quote unquote doing kiruv." No, you're the rabbi. It's your job to to look to look after these people. So, let's you know, keep things in the proper relationship. Okay. Um Yeah. And if we're telling the that he even has to spend time with the Russia take care of him. How much more so the simple and the simple son and the one who doesn't know how to ask? Another instruction here. Another one. You're done. The master remember, hey buddy, hint hint, there's a reason why we made the sitting arrangements like this. We put the Russia next to you to remind you of something. That sin is crouching by the door. Said it about about Cain. The I think we had this earlier. Is it all am I correct? We had it when we spoke about uh We had it in a couple place I feel like, but for sure when we spoke about matzah, the difference between matzah and chametz. And that the open hay was like the escape hatch and the rayvits. Sin is crouching by the door. Yeah, I think so. There's a concept whoever's greater than his fellow his is also greater. So, the master know that although he he's he he is a come but God forbid, you You his struggle is actually he's potentially he's got a he's got to be very careful of that because potentially his downfall, God forbid, could be a great one. That the Russia is gazing at the tzaddik and wants to kill him, it's talking about the internal Russia, his yetzer hara. The Russia should be careful by he has to really beseech Hashem for mercy and that's the only way to overcome his own internal Russia. The chacham that chacham a strong schmita for his own chacham the Russia. Like the previous Rebbe said that the chacham has to be carefully guarded from his neighbor the Russia. And what by my neighbor here we're saying it's not even just neighbor, it's like your it's something inside of you. So the placement of the Russia next to the chacham also reminds the chacham of his own internal struggle. Basic classic Tanya two souls type of stuff. Two lessons to the chacham are combined or connected. What were the two lessons to the chacham? First one is don't think that you are better and you should be involved in holier stuff and you don't have to do outreach work. Of course you do. We're going to send our best and our brightest to go deal with the the guys who need to learn aleph base. And then the other thing we told the chacham is, hey, there but for the grace of God go I. Don't think that you could never be like that that Russia. That Russia is a reminder of how vigilant you have to be to remain a chacham. These two things are connected. Classic Da'as Chochma lesson. Through dealing with the external Russia, you will be able to conquer your internal Russia. So, not like many people say, "If I go and deal with people who are not religious, it'll have a bad effect on me." The Rebbe's saying to the contrary, "Look, you have a yetzer hara anyway. You're going to have to conquer it anyway. When you deal with others and help them and elevate it will strengthen you in your own internal struggle to overcome your own uh internal Russia. Okay. On the bottom of the first column of page 251. Through the Hacham connecting to all the three other sons with a Vav Amud and in here the Rebbe's mentioning what it says in the Zohar, that Vav is a letter of truth. Meaning you're going to draw down Torah Emes, the Torah of truth to each of them. Then, Hashem in turn will grant our request. Baruch Atah Adonai Eloheinu Melech Ha'Olam bless us, our Father, together as one. When do we have the blessings of our Father? When we're all one, meaning when we don't write off any segment of Klal Yisrael. Just like it says, when the Eden came to Har Sinai, to receive the Torah, it says, isn't there expression sneezing on the MS? So, we just said the word MS love is is the I saw MS. Okay. I didn't plan that. Although I did sprinkle a little package of pepper I had out. holding on the package of pepper and I flicked it. Okay. Someone's going to be listening on Spotify and think it's true. Okay. Har Sinai was the ultimate purpose of you just miss him. We came out of Egypt in order to receive the Torah. And what happened when we were standing poised to receive the Torah, we were all united. That's why it uses the singular conjugation of the verb, not they encamped, but he encamped, meaning referring to the Jewish people as if the Jewish people were were one single person. And again, that's the idea of the unity. That's the idea of if if we want Baruch Hashem to get all of us to get the blessings, then we have to be all of us to get all of us to be all one. And the Hashem has to deal with the Russia and all the more so the Tom and Shainey Alicia. All right. Um Before the four sons in the Haggadah, it says Is that correct? Okay. You know, you ever heard the the dochman one? Yeah. Yeah, it's the you know, the gesh Russian. I think it's actually a communist march song, by the way. Na na na na na na na na na na na, but they took it. The dochmans will tell me. Or not. Okay. So, before the four songs, we say the Baruch Hamakom Baruch Hu. So, some say, you know why it's written that way? Cuz it's a call and response. You know, like in Hallow, when you do like Anasham Shina. Yeah, so it's just like, well, actually there is a repetition. It's more like um Okay. They say I mean, this is not how we do it, but once upon a time, the way it was So, the the head of the household would say Then everyone would say So, it's like that. You saw Baruch Hamakom Baruch Hu. They can't hear you, you got to say it loud. Baruch Hamakom You think this picks up on the mic? If it could pick up you saying that Baruch Hamakom on the mic, then it then Chaim is screaming the whole time was picked up on the mic. Maybe it was. Maybe they're both on. Can you do it for me? Baruch Hamakom Okay, and we are not claiming that that's the tune that they used. We don't know. It was just those are the words and it was like that. It was like call and response. >> It's >> Yeah. Yeah, then Okay, I don't think it could pick up the picked up on the mic. By the way, you guys mocked me that I say at any rate all the time. >> We don't mock you. >> Oh, you don't mock me? Okay. You pointed out to me that I say at any rate all the time. Look what it says here in the Sicha. It says "Eifen aber." "Eifen aber" is the same as "at any rate." So, now people listening are going to notice that I say "at any rate." But you know why I say it? I told you this. When I make comments in my own brain that I don't say out loud, I say "at any rate." I'm not saying "at any rate" to you. I'm saying "at any rate" to my It's like Shasha of the Miteler Rebbe, exactly. Connected to the bottom. Now, you have four "boruchs" here. One, two, three, four. So, that's connected to the the bottom. That corresponds to the four sons. Cuz you need four "boruchs" for the four sons cuz "boruch" is "hamshacha." Drawing down. Them cuz you want to bring down the oneness to reveal it in the soul of each of these four sons. What does it mean in Russian or in the canal as the bottom? and that is not just for the Russia even the needs a bracha because like we said before he also needs mercy there but for the grace of God go I we don't want God forbid to become the Russia okay to call and the way to have the bracha like we said to get that bracha to draw that down we need to be United all together all right like then like that can man declare now according to this we can explain did you flip the page 252 you did it wow like that can man declare according to this we could explain as does what is stated all right this is a biggie this is a really really really biggie I don't know the fancy word for it but it's a biggie this question comes up all the time I've heard this question so many times from people that the response of the Haggadah to the Ben Russia is cruel he already feels disenfranchised that's why he's asking the way he's asking we all know today why someone would speak that way and then you affirm that for him and you say you're right how can punch him in the teeth whether it's literally or figuratively okay yeah there's a gematria there we spoke about that that they take off the the the the shin off and then the the Russia becomes a tzaddik okay but the point is that it seems so cruel. He feels like he's left out and then you tell me, "Yeah, you are left out. If you would have been in Mitzrayim, you wouldn't have come out." You know, the four-fifths, you would have been one of those guys. You would have stayed behind. It seems cruel and pointless, also. Cruel and pointless. Cruel and pointless often go together, by the way. Yeah. Yeah, cruelty is you're cruel cruelty and pointlessness always go together. There's never a something constructive with cruelty. That's what makes it cruel. If it you know, if if it were no pain, no gain, if it were the type of pain that brings to a gain, that's not cruel. Okay. You're right. Right. Just just for fun. Okay. So, what's with the answer to the Ben Resha about yeah, if you would have been in Mitzrayim, you wouldn't have gone out? We're not trying to push him off. To the contrary. Oh, really? How's that ever going to explain this one? You're not trying to push him off? You just told the guy, "Yeah, you you wouldn't have gone out of Mitzrayim." How's that not pushing him off? It sounds like I cannot imagine. I mean, I can't cuz I learned the sicha, but if I hadn't learned the sicha, I CANNOT IMAGINE HOW YOU ARE GOING TO TAKE those words and tell me it doesn't mean you're pushing him off. It sure sounds like you're pushing him off. You're supposed to explain them the pleasantness of Torah. To affect somebody, primarily you have to bring them close. Okay, show me that. When Hashem said in the first of the 10 Commandments, "I'm the Lord your God." And you have to go Hebrew conjugation, but it's singular. I'm not y'all's God. I'm your specifically you. You in the front row, row three, with the red shirt. I'm your God. Okay. Every year it is engraved in him that means your power is Havaya. Every year has to be redeemed cuz we're all interconnected. So you can't say, "Oh, cut him loose. He's dead weight. Let's move on without him." No, every year has to be cuz Hashem said, "I am your God." to that guy in the back to that guy in the back row that you think isn't paying attention. You're saying, "Can we just move on without that guy?" No, Hashem said to him, to that guy, "I am your God." I am your God. Yeah, 600,000. That's what it means. You tell them in Russia, "I hear that you feel very excluded. I feel that you don't feel part of what's going on. I want to tell you something. Someone who felt like that, there were many who felt like that, who did not feel part of the Jewish people in Mitzrayim. And if you would have been Sham, if you would have been there, you're right, you wouldn't have been redeemed. Sham Dafka, specifically there. In Mitzrayim, far matan Torah. Because Egypt was before the giving of the Torah. But once Torah was given, that even the guy who feels excluded, Toyota has a different opinion. Toyota says the the Jewish people are all one. And then if you show them the beauty, the pleasantness of Toyota a kid of loving shiv shamain that brings him close to our father in heaven. You could gloss this over and not even get it, but this like I said is a biggie. It's a real major concept. You tell the Ben Russia yes, people in Mizraim who felt disconnected from the Jewish people did not leave Mizraim. I'm only pointing that out by way of contrast that you should know that today even Jews who feel excluded will not be left behind like indeed happened in Mizraim. They will also be redeemed and in fact our collective redemption is dependent on the redemption of every individual. We couldn't leave you behind even if we foolishly thought we should. We need to bring every single Jew with. So it's almost like validating his feeling and it's you know, you you you're not telling them no, you don't feel excluded. Yes, you do feel excluded. Um historically, people who felt that way were not part of redemption. What's so incredible about the coming redemption with Messiah is that even people who don't feel included in the Jewish people are going to be part of it. And the And in fact that's the only way the redemption redemption can happen. There's no partial redemption of segments of claw Israel and writing off other segments. Okay. Cuz people often use I'm sorry to like belabor this, but people often point to the 4/5 as a precedent and they'll say like you think all the Yidden are going to go out with Mashiach? In Mitzrayim, four-fifths didn't leave. So, who's to say that everyone's going to leave? Maybe most of the Yidden won't Maybe most of the Yidden won't be part of the redemption of Mashiach." The Rebbe makes a big emphasis on this. Yeah, that was before Matan Torah. But after the Torah was given, it changed reality. It changed the the the essence of Jewish identity. And and it changed the conditions of what Jewish unity means. Okay. Sorry to belabor that point, but I think, like I said, it's a biggie. Really, really, really is. All right. Like them can men declare. Where are we? We are like them can men declare. Yeah, 250. No, I think Did I say that? Yeah, okay. Like them can men declare. The them time of them was them equal God is a man of an shiny on of them was masculine. You knows. Okay. Now we're going to answer two more questions. Why, if we said that the said the four cups correspond to the four sons and the second cup corresponds to the Russia and the main Haggadah is on the second cup, why is the main Haggadah on the second on the Russia? The Russia already were saying, "Tell him he's not part of it." So but he's not part of it. So then but he clearly is part of it. We're answering him. We're in fact not only answering him, but the entire Haggadah is basically said to him. So that's one question. Another question we still have remaining is why do we go so far back even to before Matan Torah and before not just before Matan Torah, before this Mitzrayim, before the Shiva, before the enslavement of Mitzrayim, we go all the way back even to the obvious and before the obvious we go all the way back to Terach. Why do we go back so far? Okay. You see us Mitzrayim had is a is from another God God lies. What do in all God lies is not good living in in them. >> All right. The Exodus from Egypt in one way is loftier than all the redemptions, but there's a certain aspect of exile that remained. Why? Because there's a certain aspect of exile that remained after all the other redemptions. And with Egypt, in contrast, it says that they took everything out, like a silo with no grain, like a pond with no fish, meaning they took everything. They redeemed all the sparks. Nevertheless, it wasn't a complete redemption. Meaning, if you compare it with other redemptions that have already happened, it definitely is like the most thorough, but if you compare it to the ideal, a complete complete redemption that there's no further exile after it, it it it that wasn't the case. That wasn't the case. There was exile after the uh the redemption from Egypt. So, the ultimate purpose of the Exodus from Egypt is to get to Mashiach. I'm about to say the purpose of of going out from Egypt is to get to redemption with Mashiach, Guela Shelema, the complete redemption, she ain acharei Guela, that there's no further exile after it. And actually, the process of going toward Mashiach started when we went out from Mitzrayim. >> In order to reach the future redemption like we said it's through being all united as one. Therefore, the main part of the Haggadah is where you put the most effort is the second cup which corresponds to the Russia. Furthermore, not only do we give the most attention to the Russia but we start all the way back in our history with the story of idol worship. The fifth son is a concept that the Rebbe spoke about or wrote about more in the miktav klali from that year. I believe it was the same year. Yeah, from the same year cuz this sicha well, actually this sicha is a combination of sichas from tavshin yud bet through tavshin yud zayin. But in the miktav klali of tavshin yud zayin there's that concept there of the the fifth son which is a famous concept from the Rebbe. The son who's not even at the seder. The Russia, at least he's at the seder. He might be challenging but means he's still involved. The fifth son is not even there. By the way, the fifth son really, if you want to know the real origins of it, the Rebbe's father speaks about the fifth son because he said that achad rosh ve'achad ve'achad rosh ve'achad tam ve'achad she'eino yodei'a lishol. Achad alef ches dalet is 13. Alef is one, ches is eight, dalet is four. So, one eight and four is 13. Says it four times cuz it says it before each of the four sons. So, four times 13 is 52. 52 is bein, is son. So, there's a hidden fifth son in the uh in the four sons. So, that's the Rebbe's father said that. And anyway, so here the Rebbe speaks about the the the hint to the fifth son. When it says, "In the olden days, even before Avraham Avinu, our forefathers used to worship idols." So, that's a hint to the fifth type of son. Vos fregt a filo vos fregt a filo nit mo avoda zara is lo chem. He's on such a low level, he's not even challenging. He's not even saying, "What does this mean to you?" Like the rasha does. V'al er ve'eisen ganz nit fun Yiddishkeit. He doesn't even know anything about Yiddishkeit. Er iz zich gor nit misyaches zu Avraham, Yitzchak, ve'Yaakov, nor zu mitcheila avoda zara ve'avoda zara zu Terach un zu Nachor. He doesn't feel kinship with Avraham, Yitzchak, and Yaakov. He doesn't feel connected to Yiddishkeit. To the contrary, he feels connected to Terach and Nachor. I think what the Rebbe's implying here is I think why why Terach and Nachor, why not other avoda zara, why not mitzvos. I think what it means is uh Terach and Nachor are still our family even though they ideologically were very different uh than than us. So, I think it's a reference to the the the Yid who feels culturally Jewish, he has a has an identity as a Jew, but has nothing has no connection to any authentic Jewish beliefs. That's what I think that means cuz otherwise what why why does it say he feels connected to Terach and Nachor but not to Avraham, Yitzchak, and Yaakov? I think that's what it means. So, he's like yeah, he's Jewish because he, you know, he eats bagels and lox. Is door down was man of I named with our own a meeting 5 15 Bane with men say sign to the receipt of we men is the sign by me a good of in case shiny even the receipt of the lock and sucker was that gate of the receipt of was to eat when they sign all of the game of the Russia catch me that made Walter need to say when I feel to go with me trying to eat neither from the receipt of of the game of the entire of the air and a few of the 5th sog Bane of was is not neither receipt of sign to the receipt of was hacker from the entire of the chronic volume of the other receipt of sign to the of the slimer China of the door machine to the volume of the okay. I read a lot right there. So, be by being involved with all four sons and even the fifth son will merit the future redemption like we conclude right before we drink the second cup we say we're going to sing a sheer hadash like we said that's masculine that refers to the future redemption which is permanent. And that will that permanent redemption will be enjoyed by all the categories of sons. And on his own the wicked son would not merit being redeemed from Egypt. But because of Torah, because of Torah the effect of Martin Torah even the Russia and in fact even more so even the fifth son will be involved in the future redemption which is even loftier than yet see us Mitra. And that is through proceeding together all as one will merit the complete redemption which will not be followed by any other future exile and it will be led by Messiah speedily in our day. Summary the four sons why is the next to the Russia? Um so the can work on the Russia. Also as a reminder to the to remain vigilant. Um and also the important like I call it the biggie that the disenfranchised feeling son should be told yes in in Mitra before the Torah was given such people were not included in redemption after the Torah was given all Jews even the Russia and in fact even the fifth son the one who's not even at the seder arguing he's just completely off the grid so to speak. Every year it will be included in the future redemption through Messiah. Okay, so those are the secrets from the secrets 11. And we will conclude here and those who are watching live we're going to start a new stream in a minute for after those who are watching it in uh future years. Um a kosher and happy Passover.