Pharoah Defeated: A Pope Perishes Shall We Rejoice in the Downfall of Our Enemies?

Heat. Heat. [Music] He [Music] burnes wish a wonderful wonderful kesh er to everyone although it's still a 30th of Nissan and that's exactly the point of this year we're going to talk about the nexus between an incredible month of Nissan that just transpired. truly truly miraculous earthshattering events and uh both the standard Pesak that we all experience usually and the special Yahashem that has emerged in these dramatic times and we'll transition from that to which is the month of healing. We need a little break from all the excitement both tragedy and trauma but also some wonderful wonderful developments but we need a little transition. Okay. So today's lammed lammed Nissan the last day officially to make the braha on the tree and on the heels of Shabis. So we're going to explore the end of Nissan, the final week of Nissan from Pes till Roesh leaves us incredible incredible amount of material to study and ponder and take into our vote. So let's begin which was a shabas we read about and ostensibly the death of parro. Now according to the midrashian parro did not die. He went on to become the ruler of the city of Ninva and that's of course captured in the Master Yona Yam Kipper. Power learned his lesson and when a messenger came telling him that God was going to strike Ninva down he lost no time hastening himself and his people to go into sackloth and ashes even the animals because he remembered how much damage Hashem did to the animals in specifically. So he even dressed the horses and everything else in sackcloth and ashes say no we've had enough hashem we will repent. So that's the end story of parro but there's a major major and philosophical issue with pess and really with the entire week of the end of p of pes. It starts with the question of whether we recite a full hal on of course the joyous first night of of uh pes we actually recite three hals. one full hollow lens and two half halves as part of the seder. But Salvich and his teachings pointed out that there's different reasons why a person says hallel and we're going to go back to that a little bit later. There's hal. The Ron says there's hallel based on crea and hal based on shira. And we're going to explore how the threepart hollow of the seder night is relevant to the hollow that we said the rest of yamto particular in pesak which we only recite what's known as half hal. We skip to kapitl toim and it's a reduced hal. Why is it reduced? What's wrong? So two two answers are given in the literature. The first one is does anybody know why do we reduce the halal and since we reduce it on pes we have to reduce it starting the second day of pes and that's really a shame that on this joyous holiday we can't go full in on hal why not two reasons were offered okay the first is there's no carbonos there's nothing new unlike in sukus where there's a progression although it's a downward progression in the number of Pim that are given 70 total and the how should I say the the um decrease in the number of carbonas offered is a special aspect which invokes hollow what are what are we celebrating we're decreasing we're not increasing the answer is we're decreasing the suffering and the pain that we that the 70 nations sometimes inflict upon us or more positively we're we're reducing the evil of the 70 nations and bringing them closer to Hashem whichever way it's it's an additional experience and in fact according to the Bill Nagon which is very very incredible he says the 70 nations are clearly divided into two halves in the modern era you know but he was talking about in the in the 18th century but looking back he said there's only two uh major major segments of mankind that have some sort of impression of of serving Hashem based on principles of the Torah I'm not talking about pagans I'm not talking about Africans and Chinese and people who are still in the realm of desur which are unfortunately in the billions of people which is truly shocking and not including atheists etc but of those who believe that God gave laws to man okay uh at Sinai and then they went off in their various directions but of that group there's only Ben is and Ben Asav there are the Muslims and the Christians essentially according to the view of the rishonim and And he said if you look carefully in the 70 carbonus of sukus sometimes it says eim and sometimes it just says and it splits exactly down the middle 35 and 35. If you count the number of on the day where it says and the days where it says you will come out with 35 each. That's how it goes. And therefore it's an even split between asab and completely amazing. So you could logically understand that there's stuff going on in me lot of messages that affect our interaction with the non-Jewish world and non-Jewish world of record of consequence as it were and uh there's a reason for adding hal because many many tikunim many many yeshuos salvations reduction of evil etc. But what about ampes? A pesak is just us Jews. You know, you don't there's a big big in haka literature. You don't invite you don't invite a non-Jew to a seder according to many because he was never allowed to partake in a carbon pesak. And since the seder is a recreation of the eating carbon pesak, what's a non-Jew doing there? That's a big problem because a lot of times there's a tremendous interest in the non-Jewish world about a seder. In fact, unfortunately, there are many, many, many Christians of the Protestant nature who are evangelists, etc. They take on two holidays like nothing. Pum and Pesak. That's their favorite holidays of the year. And they make saders and they apply to it their own unfortunately twisted concepts uh that re rob any truth out of the the meaning of the Torah. But that's you know fl what did they say the best flattery is imitation is the greatest flattery. They they imitate our our our perm and our pesak and are incredibly interested in it. So they would love to come to the seder but we don't necessarily allow them to okay but there was not always that way for kiff purposes ku or friendly you know survive gullis purposes many Jews invited their friends and made friendships with non-Jews for their own protection and for keshashem and as way back as the sixth century do you believe this in Spain there were laws by the visothic kings which were the catholic kings that took over right saying They were Christians and they said people living in Spain are not allowed to go to the Jews for the seder. Can you imagine? This goes back to the year 500, 550. And you're also not allowed to go to ask a Jew to bless your field because go always know one thing. Aadic is a sadic. I'm sorry if there anybody's a real sadic. It doesn't matter who you are, what you are. there is an understanding and a recognition that that person can help me. If you ever went to the graveside of the Babies and you'll see many many non-Jews there and particularly black pastors of all kinds of all these Protestant denominations coming with long lists of names that they're praying for their whole congregation. It's like, "Hello, what are you doing here?" "Oh, everybody knows that this is where you come to pray. Everybody knows." And I'm like, "Everybody knows? Yeah, I'm sure they come from all over. All these pastors and whatever they call themselves, prophets, they have all kinds of creative names, but they're serious. They said this is where holiness resides. And they're not wrong. And there you know based the place of of is is a place of holiness and miracles which I'm going to mention something very very important that's been discussed widely today in Syria which is bad news and always has been for the Jewish people going back to the days of Lavan and Usher. I mean our our biggest our biggest uh destructions have come from there and today it's okay it's the bastion of what is a uh thinly veiled ISIS ruling that incredibly decimated war torn country which has been literally um a gehenn on earth and continues to be so there's one great sodic buried in Damascus among many and that is h vital the essential student of the Arizal who without the vital who spent the Arizal's short two-year period where he taught Kabala in the city of Savat and his ex his most excellent student was Rahim Vital who became the person who recorded his sh in note form hid them from the world because he thought that these ideas are so powerful we're going to get to that later about a story about the bumptov hold on that's relevant to the seventh day of Pes and he hid them and until they outed him. They they they b they bribed his wife uh with money so they could they could get the the writings of him his handwritten notes of the Arizal's shurim and uh and that's how it went out into the world a little bit. His burial place is in Damascus. It was just desecrated. one of the holiest people in the history of the modern era. I call modern era, anything post expulsion, anything after 1492 is already going to be considered the you know the beginning of of the mo the modern era. Okay. and he was one of the early members of that early 1500s. Died in the late 1500s after the ariz passed but and um buried in Damascus and his grave was desecrated. How terrible is that? So what will Hashem and what will the nishama of the Arizal and his primary student react to this act of desecration? And why is it coming now? Okay, so that's part of what we have to talk about. It's a pitched battle right now between Hashem Cl Israel and the nations of the world. And if you don't see it as a pitched battle, it's all out. It's all out. There's no hiding. There's no mysteries. Hmon is not whispering to he's writing his letters to the entire world. Okay? And we'll talk about letters. a letter that senators sent to President Trump and President Trump's kaval to the cotel. Okay, we're going to get to all these exciting things, but first let's get to the meat and potatoes. The halafa is that we recite half hollow on the seventh day of Pes because either there are no as we just said there's no new carbonos but the other opinion is based on a puk in Mish that we include in the seder and let's read that little piece. So the idea is we say This was a day of destruction. They laid waste to the mikdash. That's a tie. Let Hashem pour your anger and destruction upon them. Your your burning anger should they should be caught in those the flames of your burning anger. Teardo chase them with great anger. This is not a typical Jewish thing. We don't really, you know, no it's all right. Okay. Even in the face of the worst tragedies, it's our our our great people, they don't react with anger. They don't react with flaming anger. It's kind of not our style. Even Eliawa Novi kind of got fired because he was just because he used fire to prove Hashem and the battle between him and the Nvie Bal and the fiery carbon that he brought. Not necessarily our style. Okay, for the most part more of a calm demeanor, more more of a and controlled, logical, but here we ask passionate destruction with rage. We're asking for rage utter destruction ado and that is a from asking nama vengeance. There are many stories about in the holocaust how as Jews were being shephered into the gas chambers sometimes they cried out to their fellows nikama nikama take vengeance. and many did after the war. But this statement of is in direct contrast to a piece of wisdom from the book of Mish. So in other words, it was a day of rage. Hashem raged against his enemies. The fire went into the Yamsu to destroy the wheels of the horses. They were drowned and they they died deaths commensurate to the amount of suffering that they that theyel that they themselves imposed on the Jewish people as taskmasters as evil rulers. So there was a day of comeence we we we said you know that's it but at the same time which is quoted peros we began this week it's so exciting this is just such an exciting time I mean we had we have prios we had pes and of course the somber dedications of yama shawah reflections on the sha yon ym it's all falling on this week. What a week. What a turbulent up and down of emotions. On the one hand, the kama on the other hand says um in the third paricavos which according to our scrolls Mishna 24 there's many different ways of dividing bin he doesn't say anything himself. He quotes a ina in Mishdal 24th chapter of Mish and 1718. The 24th chapter of Mish words of the wisest man of all when your enemies fall do not rejoice. Do not be happy. And as they stumble, don't have gila. Don't have outright full joy. Why paying hashem? Maybe Hashem will see it and he won't like that you are rejoicing this way. He will disapprove and he'll stop what he was doing. He'll stop the punishment of the enemies because he's upset at us for rejoicing. When your enemy is going down, it is not the Jewish way to be same or beila. Now, this brings up a sensitive point. A lot of very big wonderful intention people post a lot of the carnage that got that the Islamists the kamasnik and anybody all of those various terrorists uh getting their comeuppants and it's a of like yeah let's watch him let's watch them let's get bombed but on the other hand this puk here doesn't seem to support that kind of voyurorism I will call it because that's not the emotion. We don't rejoice. Yeah, we got him. Yet at the same time, we call for vengeance. This is confusing. So the second reason given why we don't say ones and therefore not for the entire is because of a similar idea. Hashem told him, "What? My handwork, my my my created human beings, these mitzvah, as wicked as they are, they're my handiwork. They're humans and they're drowning." And he he rebukes the angels from saying Shira. Notice he doesn't rebuke the Jews from saying Shira Miriam did a Shira. So what's going on over here? We're getting what we call very mixed signals. Either we are to rejoice and sing a hashem or no altis or remain how shall I say subdued troubled at the carnage and yet at the same time grateful of hashem's justice. So what is it very very confusing? So in order to answer this question, I'd like to suggest what is a what I believe is a kush and it's based on the understanding of the of anal analyzing the words very carefully. There's a because there's another puk that seems to advocate for rejoicing at the end of evil and this is a Mishna in Sanhedrin in Perk Nigar Hadin where they discuss the death penalty and it's talking about the obligation of witnesses and to bring forward and bring a a mazed murderer a murderer who kills with warning and does it anyway. You remember uh that guy, what was his name that stabbed Nebuch? The health the health officer, the chief health officer of a big health care company, just walked up to him and stabbed him in broad daylight. That was beazed. Had somebody gone to him and said, "Don't do it because you're liable under Jewish law to be executed." And he says, "I don't care." And he kills him anyway out of his whatever warp thinking he he had. It's a mitzvah to be made on this person and bring him to trial and bring him to capital punishment under the Torah. Now I'm not getting into the debate of the tanoyan whether death penalty was relevant even in the time of the end beta you know and bas mikdash period by cheni may maybe since bay cheni with exceptions of regions in Europe where Jews were given so much autonomy by paying their taxes by local rulers that they did actually execute death penalties and all sorts of even golim even reonim shocking because they were acting as servants of the king. They were enforcing the Noahide law. You understand? They weren't enforcing Jewish law. They were enforcing noahhide law which allowed death penalties for various offenses even if they were not necessarily uh what a Jew would be put to death for. Okay, point is the PK the the Mishnas there quotes a Puk another P which says Reena when the wicked pass from the world there is joy reena is one of the Reena there you go Reena is right up there right up there with the Gila Gila and Reena so if it says on the one hand That's how you That's how it's pronounced. Don't be joyous. Al the next word after Vel is guilina. On the other hand, it says there is a certain measure of joy. How do we understand? So you have just to recap, you have the Mishna says, Reena, there is a certain measure of Reena that is an expression of the loss of evil of the of the of the um downfall of evil. And at the same time, we're told alism. So we say a half shir, we say a halfish. We don't cancel the hal, but we do reduce the hal. And that seems to be the the the idea that Hashem said, there is joy here. It is what to be joy. I'm not going to stop the Jewish people from singing, but you be quiet. And we have to understand this. And and what is the deep and profound message of this seeming paradox? It looks like a complete paradox, complete self-contradiction. Okay. I'll add to it by saying when the sons of Aon died tragically, right? Or they brought a fire of Ktoes. I mean, there could be nothing more exciting. It's like the mo it was like the it was the moment that was the peak moment for the Jewish people since ever since the downer of ago occurred. Now nearly a year later on Rosh Kodesh Nissan again one month before today when the base when the Mishkan was being dedicated on that very same day the Shina came down and accepted their sacrifices after much in after much delay because Aaron was complaining it's not coming it's not happening the fire is not coming from Shamayam he slept Mosha they go in and talk to Hashem and they say listen I must be I'm still unforgiven for the for embarrassing me says Aon Mosha Davin's with him and finally finally finally it looks like forgiveness is granted all the the various parts of the sacrifices and the sacrifices themselves what was their reaction varu they sang It says it doesn't say it doesn't say villu. It doesn't say vitu. It doesn't say I'm not even going to try that one. Okay. It says vironu. Why? What? What is that? Why was that the word of the of the pantheon of the array of of uh musical expressions of joy? That's the word reena. Ham. And then the immediate next thing from that ecstatic moment, ecstatic moment of great relief actually to and came down from. We're going to bring an a from below and join the two aes together. Big mistake. This was not what Hashem commanded. So what happens to the fire? It turns from joy to tragedy. What does that fire do? Okay, big mistake. So the yayaronu was the proper response the ecstatic response of bringing ktozes which I would say is more of an expression of sima and gila follow me it's complete joy in Vegas. Hashem saidh not today and not maybe ever. I command you to be when I command you to be happy. Be happy. When I command you to be reserved, be reserved. How could be be silent in the face of this tragedy? And the answer is because that's what Hashem commanded. hard lesson to learn, but I'm speaking from a personal level to be such a great person that your emot your very emotions are based on what Hashem commands you to feel and do. Wow, what a person is that stop. No, but don't cut it. You can just hold for a second. But let's see if it can resolve this issue. I'd like to propose the following. I think it's a but it's I think medyak also it's it's supported by the language of the bukim this is not a matter of degree oh little bit happy more happy less happy 50% happy 80% happy that's not what's going on over here it's a different type of happiness a different response and what is that response reena versus simha and gila. Simka and Gila is a joy which is based on pure sim pure a marriage right everything is good we're connected to Hashem everything is the metal and I want to dedicate this year because it's coming after to everybody that needs Because in order to have a kasha yams is like yamsu can be tough and then you need the my wife baked a table long I think she's trying to tell me something like get to work big key come on let's get moving big key 12oot key okay I get the message get moving Don't be asher. So, but at the same time, so to all the and to everybody who needs to all the parents that are worried about to all the individuals that need to all the people that are struggling in their relationships, come see me. I'm a therapist. I'll be happy to work with you or my wife. Yeah, we have a lot to say about that, but the point being that that's pure unadulterated joy. But arena is something else. Look at where we speak about use the term arena. Think about sher malos that we sing before benching on shabas and yontiffish like today. Say shalo and then we say boar. You're walking back and forth. You're planting seeds. You're crying because you have nothing. The last few seeds that you have in your hand, you have to put back into the ground. The last food security that you had is gone. And you're putting all your trust in Hashem and you're crying and you're hoping that maybe something will good will come out of this tragic moment you just don't have. And Reena why is that why is Reena chosen there and why is so I like to suggest the following reena means a joy that comes when there's a relief from oppression and evil from a circumstance which is deeply troubling and is resolved at that moment of resolution. See how it differs from once they're engaged it's all happy. Okay. Getting to the engagement is the hard part. Fine. So there's arena at the moment of engagement. But at the moment of the it's you follow me. It's all pure joy. Reena means we're saved. That's what that means. The nightmare is over. Barak the period of conflict despair and anger is over. That's what happened in Mishka. Hashem was so angry. He wanted to destroy Clal Israel. It was the most grievous break between the kesher of Hashem and the Jewish people that had ever existed since their inception. And now when the Mishka and flame came down and the carbon was accepted, what a sigh of relief. And I think that's what it means. Man, you fall on your face. It's not. How many people fall on their fla faces at weddings? Excuse me. Maybe for dancing sticktick, but usually if you're happy, you don't fall on your face. You're relieved. Oh my god. Thank God. You bow down. You bow down with thanks. The the says you praise Hashem who has ended your suffering. Reina does not mean that you're happy that this rogue, this infidel, this scoundrel has been punished and got what he's just deserves. That's not it at all. It's just thank God we got through this and thank God he she can no they can no longer torment us, right? That's what it is. That's what Reena is. But althina means you have a a wicked wicked person in the world and shem does away with them. You you breathe a sigh of relief and you thank Hashem. That's what Reena is. And that's a toyic response. But to watch with glee and at the combustion of bodies of babies, no matter if they're, you know, goofa terrorists families and so on and so forth, is not is ghoulish, not Jewish in my personal opinion. I can't say wrong. And I certainly can't speak about anybody who's who went through a loss or suffering because who am I to talk to them, let them be miss all they want. But I don't think that that's what the Torah is is indicating to us. We do bring the halal downward when it's a shak. We do acknowledge the fact that there's no great sima in seeing people punished. But at the same time, there is reason to sing and there's reason for Shira because you were personally saved and that even allows you to do sh you survived. The Jewish people survived. Mortal danger. The mitz were coming. Death was at hand. It was going to be mama or drowning or whatever it was. But life as they knew it was thought it's over. He went in up to his nose and said, "I'm going to go down. I'm going to go down this way. A free man." And that moment when the relief comes that is entitles you to sing praises because the mortal danger has passed. This is the assode of carbona and this is the assode of giving of berkas right that's what that is reena is a kind of berkas go when you survive an illness or or a trip or this and that are you dancing with joy and glee that's not a gleeful moment that's a thankful moment and if you just got out of it you're shaken up and you can sing praises to Hashem thank God like kind of like President Trump's ear, you know, one more inch and be gone. Okay. So, let's go on to some contemporary applications of this. All right. The Pope died. Is that a simpler? Let's understand a little bit about this pope. This pope was not such a bad guy in his outset. Very left-wing. True. But in his native, I think is Argentina, he um he wrote a book together with a Jewish rabbi. He was open-minded, you know, he was like he was not into pomp and circumstance. He was a fr he was from the order of of St. Francis, which is vows of poverty. You know, a lot of the things about the pope throughout the ages has been the celebration of Malfus. Of course, we call it Malus Rashaw. They al they have six million items of Jewish interest archived in in the Vatican probably including a paroquest from the Basa Mikdash and who knows maybe even the manura that's emlazed on the arch of Titus. They got so much stuff of ours, right? And they claim the malfus. They say Rome is the capital. Rome is the capital of Hashem's world. Not true. It's your and Roman have been in this dance for 2,000 years. And most of the time we've been sitting and they've been dancing. Okay? Particularly in our generation. So that's the case. When the Malfus falls, is that not is that when the Mel, their quote unquote prince, falls, isn't that a wonderful thing? Doesn't that mean Jerusalem is rising? I certainly hope so. I really, really believe I truly truly believe that everything that's going on right now in this past epic period is about Yeshua. It's all about and it's all about Malus sovereignty of And if you think opposite you're not looking at you're not looking at the at at the sim this year um with the Pope's death what was what where did he go wrong where did he sour he soured on the issue of the of kamas and the Palestinians that's where he fell he went from a pretty decent guy he made two and he and you know what He fell dramatically at the end of his at the end of his life. He crashed and burned. He did shameful things. He prayed by the separation wall as if it shouldn't be there to let at that time, you know, saying come on in. There's no separation wall when the pope came here to die to pray and so on. That was bad. The criticism of Israel calling them to genocide that bad. It was the last year of his life. Maybe it cost him his life. Who knows? But there was another really bad thing that he did in this past year, which was sanction homosexuality, which is blatantly against Hashem. Oh, baby. This guy turned whatever was nassently inside. He came he became, how shall I say, all out evil, especially this last year. may be a cost him his life but certainly put him in the category of Rashim where we can say Rashimina thank god he's gone and thank God he you know he took another step backwards which was so important and this is something that most people don't know around the time of the Iman trial when Israel was when the world was finally coming to its senses after the Holocaust and realizing the great crimes that were committed against the Jewish people and there was a sense of support for Israel that was the complete opposite of what it is today. And even the Catholic Church, La Havdil from us, they came out with a statement which was earthshattering for their religion. And it was called no estee ate our belief in which Pope John at that time said the Jewish people are not to blame for killing our Messiah, which was of course the blood liel throughout the ages. They are legitimate pathway to God and they're our our, you know, our brethren, our holy brothers. It set straight 2,000 years of hate, oppression. And this guy and this pope went back on it. One of the other evil things that he did is he said, "No, Judaism will not bring you to heaven." Whoa. that goes back on a church doctrine. Doctrine that is close to right now, you know, is is 60 years old. Where did you go backwards? So, this guy cast the church in such a bad direction that he he could have been much more positive. Pope John Paul II was probably the most pro-Jewish pope, the most pro-Israel po pope who was probably murdered because he he was too good a guy and was too pro-Jewish and too pro Israel. And he asked people and even this last pope Benedict who was noic, he he asked rabbis to come pray for him, pray for them. They believed they believed in the validity of of Yiddish kite and Torah and they wanted to see they saw it as a blessing. Not this guy. Not this guy. So, I'm not rejoicing, but I'm also very relieved that he's gone. And I'm praying and hoping that whoever comes there is much more in the spirit of the the previous guys who will lead towards recognition of Israel, recognition of the Jewish people as the chosen ones of Hashem, recognition of our special role in the world, and recognition of Yeshua as the eternal capital of the Jewish people. That's what we want. So someone more in that direction. That's where we're diving for. A couple of other important points and I'm going to end and after that I'm going to end with a story. How are we doing timewise? 15 minutes. 15 minutes. Okay. Great. So another thing I wanted to link today is in terms of our perspective. Two more things. Number one, there were letters that were sent by Jewish senators. I I want to reflect back on some of the incredible events of this pesa. Let's let's use them to bring our awareness of Hashem and closeness to Hashem closer. Seder night, there was a bombing of a Jewish governor's mansion in in in Philadelphia in not in Philadelphia in uh Pennsylvania. Yeah. Um a governor who was u touted as a choice to be vice president of the United States and some of firebombed his house trying to kill them all on sad night. It was mamaish like a pagrum. And why anger over the Palestinians? You see what this anger is? This anger is has become that every nut job with half a brain can sense the fire that's burning. The ash, right? They want us. They literally want to devour us. That's how he says I would if he would appear in front of me, I would have killed in my own hands. Where's this hatred coming from? It's coming from Hashem. Hashem always turns up the flames of anti-semitism when he wants the world to change and get moving in other directions. Another thing, so here the the Jewish dream of America, a Jewish governor. Wow. The American dream. Young man, only 50 years old, bright, accomplished, openly Jewish. Okay. doesn't believe in went to a Jewish day school, but still was a big thing for transvestites and and transsexuals. And I was just tragic, but he made it. He made it to the top. No, he didn't. Your end is that this where this is all going. That dream is only a match away. Is only one little Molotov cocktail away from disintegrated. and the hatred of you what we have reached is not something you could ignore. Next, Harvard, Yale, and Princeton. The dream of every Jewish mother, my son, the doctor, you know, and and even lots of from kids. I myself was supposed to go to I league school and I said, "No, I'm not going to go." Thank God. But look what has happened to them. Harvard steps forward and says, "We refuse to censure anti-semitism. We refuse to stop the shameful um genocidal uh terrorists that are calling us terrorists and provoking and preventing Jewish students from even getting to their classrooms. And even when they gather off campus, they're being tormented." That was your dream, right? That was the Jewish dream. be from be, you know, get a base medish going in Harvard. That's what's going on. UFP packed with students learning Torah. It's not going to work. It's just not going to work. In in essence, the university positions itself anti-Hashem, anti- Torah, poor old. This goes all the way back to the to the sages of Athens and Rebi Rebi, Rebe Yeshua, who were sent by his uh emperor Hadrien, no less, no big fan of the Jewish people to debate the sages of Athens. And he proved them to be fools and murderers and hateful people. And all their wisdom was just selfish. and they would kill anybody who would even try to get into the big academic university. And there is no difference between the Gammorra's description of the behavior of the sages of Athens and any university today. And they model themselves among sages of Athens. We have to understand that Hashem is actually destroying the the [Music] uh revealing, excuse me, the evil that's latent in the university world and how it cannot be uh compatible under the way it is now under under uh any circumstances. Harvard made that declaration over Pesah. uh Yale had uh Israeli uh speaker and there was violence. I mean can't believe this. The the American dream for the Jewish American dream even the Jewish Orthodox American dream has shattered has just plain shattered from the anti-semit. You know that there was a demonstration on Ocean Parkway yesterday. I think uh minister from Israel was speaking right and the Arabs showed up on Ocean Parkway. I mean, I I went to Yeshiva Tvadas. It's right around the corner from Ocean Parkway, Toima, all these places. Young Israel, Flappish, you name it. And you can't stand out there as a Jew and hear an Israeli speaker without getting attacked by people in kafias violently. So, the police have to be called in, taken away. That's Brooklyn. I mean, that's our Brooklyn. There's no go there. There are no kafias over there. Oh, now there is. So things have dramatically changed when Hashem ups the fire of anti-semitism. He wants change. He wants the truth to be out. And it seems to me that he sent a very powerful message over Pesak. Look at the message. And and you know the saddest message of all and you have to have to focus on this side. Five Jewish senators again the apex of the American Jewish dream. a senator, a Jewish senator reaches the point of he's I I think he's a Senate majority leader which is like second in line from is right after the vice president in the line of command two heartbeats away from becoming president of the United States and they write a letter to the president of the United States who's tackling anti-semitism on the campuses and prosecuting them and hold withholding billions of dollars. He's completely at war with the with the with the anti-semitic corruption and and basically uh apostasy that goes on on the campuses. And they wrote him a letter saying, "Go soft on Harvard." What? So what's a little anti-semitism? You're using it. We're weaponizing it. No, please. So Jews can't walk to their classes. You can't take money away from Harvard. If you destroy Harvard, our dreams are destroyed. five, Jackie Rosen, Chuck Schumer, you name it. All the Jewish senators, it was the lowest point I believe this pesak, one of the lowest points for American Jews have gone really. I mean, maybe since the Holocaust, but that's another story. And then, and I don't mean to be critical. I understand where they're coming from. I get it. The American dream, they don't want to give up the American dream. For them, being a senator is the is the Jewish dream. being a governor is a Jewish dream. Hashem says, "I don't think so. I don't think so. That's not where it's at. That's not where it's going to be. Your dream is based on false premonitions." Okay. So, and then Trump sent a to the hotel, which uh I didn't take it I not necessarily take it in a positive way. He said, what did he send to the cotel? A letter peace for Israel. Well, you could learn it in a positive way and say uh and it was the kotel that's where the bas mdish goes and who knows again anybody who supports Israeli sovereignty over Harabas is agreeing with Hashem that's all but was he saying I'm the peacemaker on my terms with my ideas with Iran and the gods I'm going to do it my way and if that's the case, he's making a huge mistake because only Hashem makes shalom say shalom. Not you, President Trump. Sorry. It's only going to be as the Gomorrah says, anybody who tackles the problems of Jerusalem and thinks that they have the solutions, it'll be a thorn in your eye. He already got a bullet in your ear. So, he should be should wake up and listen. I did not take that kit positively personally, and I'm worried. And I think he's going down a track where he's he's committed to making a deal as opposed to eradicating evil. And that is a mistake because Marina, God bless and help us from that. Okay. And I want to just I have two very wonderful things to to do with you. One, okay, I I have like five minutes. What do I have? Three minutes. Okay. So next time I'm going to tell you the story that's relevant for the end of PES. It's a very very important story. But for right now I'm just going to mention about the if you look in the safer very very essential safer beautiful safer with theic orientation that explains the various minhagen we keep. So on the he gave two reasons for the first reason was we read it on the first shabas after pes because we just read hashirim and is the kala get it kala kala of hashem and all of the gates of of heavens open up with the kala and the we we describe the wife as a person's leim his daily bread meaning source of his life, the happiness of his life, his security of his life, a wife is is it. So, so says the all the gates were open. Everything could be achieved spiritually. But then the gates closed. So we have to reopen it. That's the we have to reopen those gates that were opened seder night so wide and therefore we impress the kalas in in the shape of in the with the shape of a key um and hashem should open up his oats of goodness and blessings for us. Um and the mun came down which which came down that you know shabas in er in er the mun come down in in 16th of year then we've already counted and so on and so forth says it's the key to um hashem's relationship with Israel that relationship and then and just like the zar tells us and the tells us a woman's nishama brings parasa so when the woman is in good state and is in good state with hashem as we are now coming through pesa that the parnosa is imminent and all the gates of should open. But the last thing that's brought down here is actually also very interesting. We start we speak about the mun right when the Jewish people finally entered the land of Israel in the 40th year. The mun had stopped on the seventh day of Adar and the Jews ate that mun until they crossed over the yard on the 10th of Nissan preparing they similarly when the Jews left Egypt they ate the matzah for an entire month and it says the ma the mum was 40 years so where's the 40 years we're short on both ends we're 30 days short at the beginning because it didn't start falling until 17th till the 16th of E and we're short at the ending because it stopped falling really on Zod. And the answer is those were bridges. The matzos were like the mun and Mosha's matzah was even greater. Mosha's mun was even greater than the matas of and it got them into it's a tremendous tremendous thing and therefore therefore this is the time of the and we have to understand is from Hashem. I'll end with a story. So, it's one of one of the books I think of Ashir Ashir's books about Muna. He says there was a guy who sold a certain um vegetable and he invested millions to buy a vegetable cost $3 each and um his competitor gathered all other vegetables and started selling them for 250 and knocked him out of business and caused him to head to almost bankruptcy. A fellow Jew and what happened? He had all these contracts. He was going to make millions. the crops failed. And when the crops failed, the his enemy had to come to him and buy his stock at $3. You understand? Because he didn't have any money to any any stock to deliver to his was his his attempts were foiled. If they tried it, he tried it again a few years later and the same thing happened. The crops failed and the guy who tried to knock him out of business was himself the biggest paying customer that he ever had. It's in Hashem's hands. Please open up the shar parnasa. We can say marina. Goodbye pope. Goodbye the port of Iran. Goodbye those crazy protesters at Harvard. Goodbye Shimina will enter month of Yeshua for Israel and the month of Aniasha. Have a great week. My name is [Music] my sh