Pesach: Selling Yosef and the Geula Shelema

This Torah class is brought to you by tora anytime.com. Okay. Every year, every year when Pes comes and we begin the Sedar, get together with our families and we're sitting around the table and we begin to say their we say this is the bread of affliction that we ate in Mim and our hearts are a flame. We're yearning for the gul. We say this year we're here is next year in Jerusalem. Every year as we recount the as we recount the redemption from Egypt. So we're we inspire ourselves to yearn for the gulma we were redeemed in. We're destined to be redeemed in. And yet year after year even though we say every year we say And nevertheless of our like the noi says of our gula hasn't come yet. Mhm. Gula hasn't come yet. And on the one hand we're yearning and on the other hand we ask ourselves you know what's going on? What's taking so long? What's taking so long? Exactly. So we think perhaps it's because we're not yearning enough. We don't want it enough. However, the tells us something very important and tells us that in the generation of the second B mikdash after all were suffering the destruction of the second B mikdash till today people were learning Torah they were doing mitzvah and the B mikdash was destroyed because of the sin of sin baseless hatred and therefore it's quite obvious that if these sins were able to destroy the bdash Certainly they're strong enough to make sure that it will it's not going to be rebuilt until we rectify these aos. So writes in number two three lines from the bottom if we need to strengthen ourselves to rectify this sin to be careful not to stumble in the sins of hatred and the sins of tells us four frightening words. He says How long do we have to be in Galas for? How long? Yeah, but you have to understand, you know, you expect us to be not human. You know, you and talk and gossip and and nothing going to happen. It's like it's not going to disappear no matter what unless comes and change everything. Look, um we have to do our um we have to do whatever we can. And points out that even though the garra says the garra doesn't say it's impossible to be careful from lash and har the garra just says in general it's something that most people do but it is within our ability to correct. We have the ability and the proof we have the ability otherwise Hashem would never tell us not to do it. The fact that hashem he created us if he created us he it means he knows we could rectify it. We could fix it. A clear question. Yeah. uh the Sheena never rested on the second B of Mikdash. So we're still yearning in some ways from the first. Correct. And even though the Gumar says in Yuma that the was not present in the second B mikdash, nevertheless there are other sources that there there was in the second B mikdash. So the concept of is very hard to define. There are many levels of one gumar says you need 10 Jews bring down the one gar says you need 22,000 Jews. One gumar says you need 600,000 Jews. So there many different levels of so there some level of was not existent in the second B mikdash. Okay fine. So what are we seeing from here is that for the gula to come for the redemption to come it's not enough to want it to come. It's not enough. You have to do something about what caused the destruction. I mean until we rectify the causes, it's not coming. How long going to be in gy time until we rectify it? Till we rectify it. And he points out even further. Imagine if we get an announcement. Messiah is here and all the Jews have to make donations to build the third temple. So everybody would take out their wallet, their checkbook, credit card, you know, whatever. charge it to the max, right? Everyone would be very willing to make donations. So says we don't need donations. God doesn't want our donations. He wants us to fix the problem. the problem of lashhara, the problem of baseless hatred, the the problem of and therefore you would expect the night of pes where we're yearning for the gula where we want to we want to recount how redeemed us from that exile and we're praying that God bring us back to we would think there would be some mention somewhere in the hagada about at least to waken up our minds waken up our hearts to rectify the problems of of you think there'd be something we do the night of Pes to make us think, hey, what are we still doing in Galos? Why are we still here? Why hasn't the temple been built? And yet, looking superficially at the the Sedar and all the different services we do and all the different mitzvos we do, it would seem superficially that there's nothing that really awakens up us to think what we're still doing in the gullus. But we're going to try to take a more careful look, a more analytical look. And if we look very carefully, we'll see that the seder is full of mitzvah, full of items to really make us think why we're still here. But why are we still sto still in galas? We begin with aic issue that is during um the when machines were invented when the industrial revolution and machines were invented. So the question arose you know until that po until that point obviously all matzah was made by hand. People would sift the flour, knead the dough by hand, bake everything by hand. That's the way it was done. And the question was raised once machines came out, are you allowed to use machine mata for the sedar? Now certainly for the days of pes you could use machine matzah as long as you're sure there's no there but for the sedar you need to use matzah mata mean it was guarded by a Jew. It was it was preserved. It was watched. It was there was some kind of human intention in making it and there was kavana in making it. And the question is these machines obviously don't have any cavana they're programmed they're robotic. So could you use machine matzah for the night for the sedarim and in Germany in Germany they did use machine matzah I believe based on the of the yak of linger and the question was raised to you look at number five was asked are you allowed to use machine for the sedar and he says if you look at number five regarding your question machine. Are you allowed to use bake use that were baked with the machine that was invented in Germany? So says, "Heaven forbid. Heaven forbid for many reasons that I will explain." And he said, "Don't bring any proof what they're doing in Germany to what you should do in Poland and Russia." And the first reason he g gives not to use machine matzah is because what's the if a katan if a minor bakes the matzah could you eat the matzah? No because he doesn't have d he doesn't have kavana. What if you have an adult supervising the katan? Is it good? Is it good matzah? It's not good matzah. So a machine is no better than a katan. Even though you have an adult standing by turning on the switch pressing the button. Not good. Yeah. Not good. says of I'll give you another reason and that is machines cannot produce round matzah they can't because it's too crummy to cut it in a shape of a circle too crummy they need to make it square and the custom in the Jewish people for hundreds of years is to make round matzah not square matzah and using machine matzah would be a breach in the custom it's a little uh strict You know who cares? They That's the only reason. What's the difference? What's the difference? If it's circle, square, triangle, you have to kill them. But was back then the Jewish people the custom not to drive a car. What is a car for the land? It's two different things. This is matzah for and this is car. The same thing you can say on why you eating kala that's machine. Why? Yeah, your wife supposed to make to do it. Okay, look, you know, don't eat kala that machine. There's there is there's somewhat of a difference because look, there's no mitzvah to eat. It's different. Mat says you have a mitzvah to eat matzah, but still you could say uh let's say ammon I have no I'm living in Wyoming. Yeah, they have matzah only the ones. Yeah. you know, to everybody. No, but he's saying he's saying no. He's not saying he's saying you shouldn't do it because this would have be a breach in Minhag. But still, if there's no reason to make it round as opposed to square, we don't say, "Oh, you know, until for hundreds of years, we we've made it uh round." If round being round has no significance, then we don't say, "Well, we've been doing it for hundreds of years at round mata." Look, uh, wow. How do we have a right to use electric lights in a shul for hundreds of years? They didn't use it. And since they didn't use it because they didn't have it, now that they have it, we use it. Yeah, that's two different things when you do a mata with kavana with format in pesto. I didn't have any kavana to make it. It's like you said, I don't know who the person that made the other kavana. I don't know that. Listen, uh, you have a manufacturing after the first product that you're making, you don't think about it anymore. Just make it. Okay, let's see. Perhaps there's a reason why Armatz is around to explain a little bit why he's being right. He's being a stickler for the minhug. He's really being uh very exacting with the minhug. Okay. When did he live? The the I know. I know someone in this neighborhood. Uhhuh. Whose grandmother or great-g grandandmother sat on the lap of um I believe so. But um so okay so we'll try to explain this. So now if we think about it we're going to try to look into the sedar and see is there anything we do the night of the sedar to really stir our heart and stir our mind. What are we still doing in gulas? Why has the gula not come? Okay, we begin with the mention, but still we're yearning for gula, right? We say we're yearning for the gula. We open up the door for we ask, right? Why is that? Why don't we ask for why is that that's the most important thing? That's the that's what Hashem wants. I think people suffer one best thing is fully rest to the guidance. I think they don't come rest. He comes one time a whole year. Sure he comes right first thing he as I hear we have to think about that. You have to think about that. Okay. In the manana we one of the one of the things we point out that we do differently the night of the is all other nights we don't dip even one time the night of pes we dip twice right we dip the kas in the salt water we dip the the kosas and the beneskai Beneskai says that these two dippings are not just minhug that we do to get the kids to ask questions. Why are we doing different things? There's a very specific reason why we dip two times. The first dipping represents why we went into galas. The second dipping explains why we left galas. The first dip dipping the carropas in salt water reminds us of a dipping that caused us to go into galas. What was that? What what caused us to go into galas in the first place? We sold our brother theatim. Whatever calculations they made, whatever bonus they made, ultimately they were unjustified. And they took their brother's kones, their cloak, they dipped it in the blood, right? And they said to their father, "Tarov, Taraf, Yoseph, your son has been torn apart." Because of that, Yseph was sold down to Egypt. And eventually, it led to all the Jewish people going down to Egypt. There was a famine. We had to go buy food from Yoseph. Ultimately, Yakov and his whole family went down to Why? We sold our brother. How were we redeemed? The night of Pesak, God gave us the mitzvah to take the agasov, the bundle of grass, dip it in the blood of the carbon pesak and sprinkle it on our doorpost. That's when we were redeemed. That's the reason that we are misuza. The one of the reasons muza is to remember that God uh saved jumped over our doorpost. No, but the symbol that we took the and marked the the door that's the reason that we put it on the door. I don't I don't I'm not not necessarily not necessarily by the by the okay it was promised that that they would be exiled but the reason the direct cause ultimately what brought us down to which act did Hashem allow it not was a famine not there was a road no it the it was because of the sale of y because of the first dipping brought us into the galas the second dipping brought us out of the galas Okay, very nice. So, at least there's something in the sedar that makes us think about what brought us down to mit. What brought us into this terrible gul in the first place by we take the we begin the sedar with the kas. We dip it in salt water and we recall we remember that why did we go down to Mitsim? Because we took our brother, we didn't have Rahmanas on him. We were cruel to him. We took his cloak. We dipped it in blood. We told our father he's dead. Very interesting. There are many many reasons given for why is it called ka many different many different reasons you ever hear that right stands for sak 600,000 people worked with hard labor some say the definitive reason for kass you know why we start to say there was kass look one of the commentaries on the raam look what he writes number seven we have a custom to to recall the colorful garment that Jacob made for Yseph. It was because of that garment the matters revolved and developed and we eventually went down to In other words, what caused us to go down to made a beautiful code for Yoseph? His brothers were jealous and they wanted to kill him and they took the cloak they dipped it in the blood. So very interesting even before we start to relate about how bad things were in the first thing we do in the sedar is take the car right we dip it in salt water why so that we realize why we went down in the first place what caused us to go down we hated our brother we didn't treat him properly so even though we started off saying it would seem the whole night of the sed we don't we have nothing to remind us why we mashiah hasn't But actually the very first thing we do in the sedar we remind ourselves exactly how we got into that mess. Now you'll ask me karpass. What does that have to do with pim? Okay, it sounds like it right. First of all, what do we have in what does the word kass mean? We have in miguel the word karpass can mean fine wool, right? And spread out white wool. Karpass is fine wool. So karpass is not just a name of a vegetable. It's a name of a fine wool. But the benes I just found this afternoon right before this went to print explains this even better. He says, look at what he says. This first dipping, you dip the carropas in the vinegar reminds us of the difficulty of the labor that it was because we sold our brother shalom and we dipped his cloak in blood and we sold him. We caused distress to now look what he says. This is alluded to in the wordio. The last two letters of me is interesting, right? Very good. That's that's for you. If it is, you know, what does mean is a sale is a is a reference. Okay. Fine. So again the first thing we do the night of the sedar is what is uh we dip the carpass in salt water very interesting and this also theim do even though it's brought down by the marshal by the way the marshall what was his last name his name was Schlommo Laura who else's name was Lauria the Arizal Ashkanazim claimed that the Arizal I'm sorry claimed that the Arizal was Ashkanazi right yeah they said Ashkanazi but they said that because his he was a descendant of Marshall but Ashkenazi but he was he was a Yasum actually his probably his father was Ashkanazi his mother was but he grew up with his mother but look what the Marshall says now this is a custom that Ashkanazim no longer do but do do it but it's interesting it's brought down by the Marshall he says like this you take the after you eat the matmon You take out the treasure, the hidden thing. The way it's wrapped up in its napkin, in its sheet, you sling it over your shoulder. You walk in your house. You walk about four. This is how what our forefathers did. They took their package, bundled on their shoulder. You do that. You do that. Yeah, also I heard about it. I never did. I never did it. Yeah, you do that. Okay. Where are you coming from? Everybody says they come from Egypt and going to you do that. You take the a over your shoulder. You walk around with it. You heard about that? You heard about such a thing? there was to give the kid away. So I don't know if you have to give so in his in his a different safer he says the marshall there not enough things to that you have to do that the marshall says another thing you have to do but he's inventing something new this is not it's not doesn't say see does it say anywhere in the you have to take the and swing it over your shoulder and walk around doesn't say that so what they're not enough things to do the night of the seder he has to come up with another one right there they're there dozens of mitzvah we do but they're not enough he had to invent another mitzvah wants to know what what's the source of such a thing and why why he said every single thing they did when they left we do right says um right their shoes were all the it says that they were wear they had their sticks you know anybody who walks around with the with their staff on the night of pes to remember that when we left m we had our sticks in our hands what every little thing they did we do we don't do everything so why specifically this thing very interesting the says in that when when it came time to bring the carbon number 11, every individual who brought the carbon would take the pes in its skin sling it over his shoulder said what are tios says says look at number 12 says You know why we take the car and pass look like this? This is the way Arabs carry their bundles. Also, it's related to your tis. This is the way Arabs carry the I need to I need to my seder do things the way the Arabs do it. What do the Arabs have to do with anything? If the Arabs do it, then that's something I don't want to be doing the night of the seda. Right. They sold it to Very good. You had your waties today. Says his whole life he wanted to know what is teaching you by saying that we carry the carbon pes over our shoulder like Arabs. What in the world is trying to come? What's his secret? Obviously he's conveying to us something important otherwise it wouldn't be in the garra. Why is telling us that you should carry the pesak over your shoulder like Arabs? So Gabi was when Yoseph was sold to Mitim, who was he sold to? A band of a band of merchant Arabs. Right? So since the night of the Sedar says, not only do we want to recall the redemption, not only do we want to recall the slavery, we want to recall how we got into the slavery in the first place. How do we get into the slavery? Karass. Kas represents the konas. But more than that, we take the afon, we sling it over our shoulder and we recall to what kind of people did we sell our brother down to. We sold we look how little mercy we had on our brother. Not only did we sell him, we sold him to a bunch of Arabs who took their who would carry their bags over their shoulder. That's that's the secret of tios that the garra says in they would carry what the who you're going to sell it to actually it says there different they're different bands but but specifically the gar says we would carry the over our shoulder to recall the now listen to this we have a rule that there's a concept that for the sin of the aal whenever hashem punishes us, there's always some punishment mixed into it from the sin of the ego, right? He doesn't just punish us. Whenever he has the opportunity to punish us, he hashem throws in some of the sin of the ego. So the meshma wants to know that we have a concept. We're not responsible for our forefather sins. So why are we responsible for the sin of the ego? And brings up something very interesting also because there's another statement in that whenever God punishes us, he always punishes us for the sin of selling Yseph. So how do we understand all this? So says it depends it depends what we're doing wrong. When we sin between us and God, when we don't serve Hashem properly, then God throws in some punishment for the sin of the ago was an a of idol worship. So or some semblance of it. So whenever we sin, God punishes us for the sin of the but whenever we sin whenever there's whenever there's baseless hatred whenever there's whenever there's God punishes us for what so these are the two greatest sins the greatest historical sins theel and when we sin God punishes us for the when we sin God punishes us from and that's what we say on we say right you remember that in the we say God forgive us for Israel what's they made the said is so first we ask God to forgive us for and then we say forgive us for the tribes of what does that refer who that's these the sin that the tribes of Israel um committed. Okay. So, we're learning over here that theel is not the only sin that's preserved for all generations to punish the Jewish people for, but the sin of Ysef is also preserved for all generations. Rabbi, yes. Say that punishes measure for measure. So, isn't this like adding more than just normal measure that you would expect? Okay. So, Part of the reason why God will punish us for the sin of our forefathers if we commit the same sin is because not only are we sinning but we're not learning the lesson from their mistakes. So in event in essence when we sin of and we don't learn a lesson from what what uh our forefathers were punished for their sins our sin is magnified. So it's not really more than we're doing. It's our sin is magnified because we haven't learned the lesson from our forefathers. But very interesting there's a concept that besides the fact that all generations are responsible for the mak specifically specifically if you remember at the end of paras mik when yose meets his brothers for the first time so right and and they're caught stealing the goblets so Yseph strikes a deal with them he says you all go home I'm I'm going to keep uh I'm going to keep here you go up in peace peace to your fathers brings down he says we have a cababalistic tradition he's also brought down in number 15 from that the the 10 brothers who are responsible for selling Yoseph not only were they punished but they were ncgal the 10 the 10 mus who were they rais Rabi the 10 the 10 martyrs in the times of the Romans were the gilgal of the 10im and they came back to rectify the sin of okay so this is a concept that we see from very early sources that the 10 martyrs the 10 m came and were the gilgal of the brothers who sold Yoseph and they were responsible they were responsible to be punished for their sin. In fact, if you look at the that we say on on tishab and yum kipper, the hegmon asks, right, the the Roman officer says that because you sold your brother for for shoes, right? It it's clear it's clear that even the Roman officer who killed that these 10 gdollim recognized that they were being murdered for the the rectification of the sale of Yoseph. Very interesting. And points out even that in the para para mikes instead of calling them a 10 instances they're called anosim anosim. Why? Because to correspond that these 10 brothers were they were reincarnated to the 10 the 10 martyrs. Very interesting. The schla brings down that's very confused to understand. Well, hopefully one day we'll discuss just that. But this we're just bringing this in for the concept that the sin of Yoseph is not just over and done with. But why would you mention now um in the context of because they mention in the No, no. Why am I bringing that? I'm just showing as an illustration that these was not a one-time punishment. It's something that we had to pay the price for at a later point in history. And you'll see why I'm bringing it in a moment. Okay. And I'll just tell you something very interesting. The schlub brings down and paresv that y really only nine of the brothers were responsible for selling yse right. Ruvane wasn't there that day. So you had shimon lei yhuda zulan dan afali god ashar binyamin wasn't there either but ysef was there. So in a sense he was part of it. He he incited their jealousy. Who is the guille of Yoseph? The schlah says Rabbi Aka. What's Rabika called in the garra? Aka Ben. Ben. Yseph. Ysef. His father's name wasn't Yseph. So theam say we see on there he was a gilgal of Yoseph himself. You knew that when he was alive that he I don't know. I can't tell you. But it comes out something very interesting. What was Akiva's most well-known teaching? Why? Because he suffered the price of it. Yseph suffered the price of okay says something was the the primary disciple of right. He was somebody he came to this country. He fundraised in the United States of America in the early 1900s. Says something frightening. He wants to know, we discussed on Shabas about blood liels and wants to know it doesn't make sense how God could allow blood liels to occur. Usually we have an idea that falsehood Shakar only has basis if there's a kernel of truth. It's only able to last. People are not able to come up with complete fabrications against the Jewish people. There has to be some kernel of truth. And yet throughout history, the Jewish people have been accused of blood liels that have no basis in reality. They cannot be the furthest thing from the truth. If a Jew sees a speck of blood in an egg, he throws out everything, right? And the Jews are being accused of taking blood and baking it in the matos or putting in the wine. I mean, why would God allow that to happen? And we know like Orin mentioned before, everything is mida, measure for measure. says Raban he is certain that the reason why God allows blood liables to happen is because the brothers took Yoseph's cloak dipped it in the blood of an animal and fooled their father and said to Tara Yoseph your son has been killed they tricked their father with blood they how cruel could you get not only to sell your brother but to make your father think that his son has been murdered measure for measure says God allows blood liable to occur as a punishment for says and if I'm if I'm mistaken God should forgive me for saying this he ends off if I'm mistaken God should forgive me says yeshiva is there any wonder And that when do blood labels come to their most frightening climax? Pes time. Why pes time? Pes time is a time we're supposed to think to ourselves. Here we're sitting at the table. We really should be saying to ourselves, why are we still in this mess? Why haven't we gotten out of this mess? And we're supposed to be thinking about the fact what got us into it in the first place. We sold our brother. And we should be working on ourselves to overcome the hatred we have to our friends, hatred we have to our neighbors, hatred we have to other people for no reason. And our actions sometimes on pes then are very hypocritical because we're yearning for the msiach but we're not doing anything about it. So God reminds us, let me remind you why you got into this mess. And that's why says Solomon, if the blood liables are a punishment for the sale of Yoseph, then it's quite quite appropriate why Hashem allows it to happen, why it it exerts itself in its most frightful state in the times of PES. It's very powerful concept, very powerful idea. Last week we had a a number of nice gamatri. So, you know, we don't we don't see hope here. We have I I'll tell you one thing. We'll end off with one thing. Very interesting. Jacob Ainu foresaw that somehow his 10 sons are going to do something to cause them to go down to Mitra. He didn't know exactly what. He didn't know it's they were going to sell him to sell Yoseph down to Mr. But he knew somehow that the 10 sons of Yoseph are going to the 10 sons of his 10 sons are going to somehow cause the Jewish people to go down to Egypt. And therefore he was unsure that what their sin would accomplish, what destruction would their sin cause. In other words, in other words, if you have 10 sons of Yoseph, 10 sons of Yakov, and they sin, and they're being poga, they're being pogame, they're causing a deficiency in God's name. Jacob of wasn't sure which of God's name are they being pogame in. Is it the yud, right? Yke is what? 26. And in that case, it would have to go down to Matar for 260 years. 10 time 26. Or is it going to be a pagan alfa and which is 21 alf and then they would be in mit 210 years. So remember he sends out yoseph to search for his brothers. The says may right says the ya ruini. Well, we have to have a maybe on a different occasion we'll explain who the Ruveni was. Says the Yakui Yakov was unsure are they going to be in Mitzim Amech is 70 40 100 200 and 10 years or are they going to be invulfilled why? Because from the brisbar, give us five more minutes. From the brisar, how long was it from the bris until the Jews left? Remember? [Music] 430. 430. And then until they went into Israel, another 40. So altogether, how many years? 470. 210 plus 260. They're both right. It was Mayamech and it was 210 260. 470 in total. What is mitim called theoral? The iron furnace. Why? Numerical value of koral is 470 a total from the abs until they left the midbar was 470 years. Mosherenu comes to shalom and God reveals himself to Moshe and and Hashem says Moshe it's time to go. You're going to leave Egypt. The Pik says hashemisara. God saw that Moshe was trying to see. In other words, Moshe could not understand. What do you mean it's time to go? We need to be in Egypt years. Sar is 260. Moshe thought because Moshe understood nine of theatim sold Yseph plus either you're going to include Yoseph as number 10 or you include Hashem as number 10 which is a separate discussion. So a total of 260 10 * 26. So Hashem says, Hashem, Mosha says to Hashem, what name should I tell them? I thought your name is Yud Mash. When they asked him what your name is, what name should I tell them? Moshe thought Hashem's name is Yud. So 10* 26 is 260. Hashem said no that's not the name that they were pogame in. They were naming. Tell them that they were pogame in the al of and the y and the he they were pogame in the in the in the the name of 21 21 and therefore they only have to be in 210 years. Very interesting. But but but that means that Moshabenu thought there was some kind of pagam in the yke also 260 and 210 a total of a total of 210 and 260 470. In other words, Moshe thought they they needed to be in mit another 50 years, right? Moshe thought it has to be but really they were only there 210. So that means there another 50 years that they really have to make up. So what does Hashem say? You will you will work on yourselves 50 for those 50 days between and those are those 50 days made up the 50 years that that they they missing out on. Okay, there's the Ramos says something incredible. The Ramos saysash the night of Pes always falls out the same night of the year as tishabove. If you want to know what night tishab is the first night of pes this year is Monday night. Tishabove you could be sure is Monday night. Why? What's the connection? What's the connection between the first night of pes and tish? Because on Pes we're supposed to be asking ourselves why are we still fasting on tishab why are we still why are we still commemorating the destruction of the b mikdash we're supposed to be arousing ourselves why are we dipping the karpass in the salt water to remember the sale of y are we having why are we having throwing the the af over our shoulders to remember the yose on the night of pes when we ask ourselves what are we still doing commemorating the destruction of the mikdash and that's why the night of pes is always the same night of the year as tishab we'll end with one one last thing says the night of the seda we don't use machine matzah why what do we say tradition right tradition the matzah has to be round why does the matzah have to be round the rama says that there's a custom to put an egg on the seder plate why symbol of OS what what's the since the night of pes is the same night as we're mourning over the mikdash so the says that's the same reason why the matzah is round why is an egg a symbol of aos because it's a gel it's a cycle of life that's why the matzah specifically has to be round why the same reason it's a it reminds us of the mikdash it reminds us to rectify the and others suggest look at number 25 there's another suggestion that matzah specifically has to be round because what brought us into the galos our hatred for our brother together. They don't go together. You have two squares. They go together. The the circles represent the fact that there was vavos between us, between our brothers, between and that's what brought us down that brought us into Mitsim. And therefore the night of Pes we bur our hearts. We bestow our minds that if we don't want to fast this and we don't want to continue to commemorate the destruction of the B mikdash, we need to do something. We need to take clear and concrete measures to rectify the problem of to rectify the problem that caused us to go down to in the first place. That's why we have the karpass. That's why we we have the min of throwing it over our shoulders to recall to remember why we went down to hopefully if we do something about it this year. We won't be we won't be commemorating the destruction of the B mikdash will be the Israel. [Music] You've just experienced another Torah class brought to you by tora anytime.com.