Parsha Perspectives for Today (Va'eira 5784/2024) - Protest and Object Out of Ahavas Yisroel

okay good morning BTO it should be a good morning it's a very very difficult day yesterday difficult day already today for CLA we should hear B toos should hear only good news our soldiers should be home our hostages should be brought back we should have only sweeping Victory and strength and comfort want to thank our par series sponsors for the year Becky and AI cats it was wonderful to see the other night at a wedding sponsored the series in memory of Becky's Father David grman D we remain very very grateful to the cats family this morning also has several sponsors sh DN Dr lass in commemoration of the 11th year of sh beloved father by the family Bernard site is today thank you so much for your generosity by Rosenfeld R Mor palik and Merill and Jeremy Strauss in honor of their parents Susan and Robert Rosenfeld on today where are they I believe is their 60th wedding anniversary a very happy anniversary many more in good health and H they're clapping because you made it to 60 years and that's not so common today so six years is not so common today 60 years 60 years is borderline a miracle so mazov maslov to you and many many more with your beautiful family and good health and happiness have tremendous NAS from them by Siri Newman and family from Montreal commemoration of the fourth year at side of her father Galia and by Sarah gordas father Ros crite and for from MOS should have a speedy painless and complete thank you to all of the generous sponsors as you see construction on our campus has finally begun that's why we need so many sponsors for every class so that we'll be able to continue to learn and grow together very briefly before we begin Pas page 318 the Arts Stone Kish just to remind you bring to your attention quickly incredible upcoming opportunities here at poone synagogue this Thursday night we're continuing our series on Mental Health Dr Andrew shat who is a worldwide expert on resilience will be speaking on navigating challenges building resilience in ourselves and our children it's open to everybody 8 o'clock on Thursday night you can find it in the weekly on your way out and he is an expert on resilience which of us do not need to grow and build our resilience during this difficult time this MO shabas we are hosting the president of Israel former president Ruan rivlin at 8:15 p.m. there are many many many who've already registered if you're coming and we hope you are please make sure to register and lastly next week our annual incredible evening with of mosha Weinberger music incredible fa and Tish with r wiberg 7:30 on Monday night take a weekly details are all in there page 318 the Aral Stone our par continues last week we were introduced as we transition from the formation of our family into the birth of our people how we began to come together as a nation and that story line continues to unfold this week Hashem speaks to M and what's his message I amem I appear to but with my name Hashem I did not make myself known to them and so on and so forth so he reintroduces himself to Moshe as if they haven't had a conversation as if hasem did not recruit or solic solicit Moshe to be a leader in last week's so what's going on over here so says the following this is brought down by God spoke to Moshe and he said to him but we're using two different words synonyms for God speaking to Moshe first we began and then quickly we switch from to V love what's the difference between debor and between and V clearly there's a difference they meant the same thing we would have used the same word the fact that we use two different words means that there are two different meanings and we're trying to communicate two different things what is it that we are trying to communicate and moreover there's another difference first of all we switch from to and secondly we switch from Elohim the name of hm which is Justice judgment Elohim to Anem to the name of Hashem which reflects and represents compassion soash God began to speak to Moshe harshly strongly first and then he switches to Raa he begins harshly strongly aggressively and then he switches to softly and gently he begins with Elohim just and then he switches to Anem a loving compassionate affectionate parent what was he addressing so Rashi tells us Hashem is responding to Moshe challenging why why are you bringing such difficulty such pain such wickedness such evil such suffering such loss yesterday we lost nine more precious soldiers beautiful young men in the prime of their lives incredible incredible B Torah tragic horrific Kusa two who learned in gush together they wereas in the Yesa and they went off to war ASAS and they fought for the Jewish people ASAS and the and Sh together how could it be so if it's in fact true that mosha was challenging Hashem where are you how could you why would you how much more suffering can we take how many more levas can we watch or attend how many more shiv calls how many more headlines and news and alerts how much more L why so why does Hashem then show compassion why does he switch from mosha as if litigated mosha as if challenged he threw it out AEM where are you and how could you so who and how could Moshe have challenged God and if indeed Moshe challenged God seemingly he crossed the line in challenging God in holding God accountable putting God on trial then why did God change to start showing him compassion why didn't he continue to react and resp respond strictly and harshly what's going on over here so listen to the no you talk about a par perspective for today everything the Pasha is screaming at us speaking to us each and every week it is relevant each and every week to what's going on in our lives and the lives of sheo Moshe crying out and screaming out was simply a reflection of his obvious is mosha was the greater M greatest m in Hashem moshe's belief in Hashem was unwavering unconditional he was his loyal servant he was faithful reliable dependent mosha wasn't challenging Hashem mosha was in pain mosha was looking at his brothers and sisters he was seeing their suffering he was seeing that loss he was seeing families sitting shiva he was seeing widows and orphans he was seeing parents buried children and because of his obvious s he couldn't take it he just couldn't take it so he challenges because he couldn't take the pain and the suffering of CLA Hashem as a loving parent understood mosha is not rebelling and mosha is not reflecting heresy and mosha is not challenging hashem's existence or his Providence or a sense of justice he was simply screaming out in pain where does that abas Isel come from it comes from an AAS Hashem why did Moshe love hashem's children because Moshe loved Hashem he loved Hashem and he loved his children and is crying out and screaming at yelling and protesting and objecting to Hashem was in fact an expression of loving Hashem it's a bizarre expression it's a bizarre expression but sometimes when you scream when you yell when you say where are you you're actually communicating incredible Faith profound faith I know you're in charge I know you're responsible I know you run the world I know this is your world I know these are your children I am among them these are my siblings we are your children where are you and what can come across as a harsh Andi is actually a communication an expression of profound profound amuna and faith and that's how Hashem took it and understood it so at first he begins he has to mosha is objecting protesting challenging the almighty Theon the he begins by harshly elim justice but then quickly pivots in recognition that where it's coming from is moshe's is he simply loves his fellow Jew and he can't bear he can't bear to watch and to experience the headlines and the news and the alerts and what's happening is saying mhe I really need to put you in time out mosha you really need to be in trouble Moshe I really have to hold you accountable who are you how dare you speak to me in that way but because I realized that the only thing driving you to scream and to yell and to protest and to object and to bang against my chest and to sayem where are you is because of your instead of hem therefore yelling at him punishing him throwing consequences at him Hashem says come here come here Moshe let me hold you come here cry fall in my arms let me hold you so he switches them from elim because when it comes from AAS is we can say almost anything to Hashem when it comes toas is so where are we and what are we saying to Hashem have we told them Guk have we told them it's enough it's enough it's not getting old we're not fatigued we're not distracted we're not turning away we're not failing to look are we like Moshe it's enough it's enough days like yesterday it's enough we're done we're finished it's enough we're done we're done if it comes from is we can turn to hem and say almost anything and we need to invites us to he wants us to a protests when it comes to sto and Moshe says mosha says why you do bad things to good people explain to me har ask show me your way we have a rich tradition we have precedent of great people who turn to Hashem they object and they protest and they say where are you and how could you and Hashem says I understand when it comes from an AAS is and aasem when it comes from a loyal love and a loyalty to our brothers and sisters and it comes from a desire to go closer to him then he says I understand not only I understand I welcome I want I want when our children when our children appeal to us on behalf of their sibling even if they speak in a little bit of AIC manner do you not get a little bit ofas you're fighting for your sibling your brother or sister coming at me because you're standing up for your brother or sister you don't want them to suffer okay you know what we'll turn away and we'll Overlook some of the way it's said some of the that's exhibited because we appreciate the Loyalty The Love siblings have for one another that they're willing to react with a a little bit of says is inviting and waiting for us to scream with with it's enough it's enough it's enough we don't want anymore we can't take anymore it's enough it's enough parag moving along soem reintroduces your forefathers you wonder who I am ask around ab and yob they know who I am I introduced though I didn't tell them my name and I have a bris we made a covenant a contract and I've heard the cries I've heard the call of the Jewish people that the MIT are persecuting and it caused me to remember it caused me to remember my Covenant we've spoken about this in the past we won't review it now but the notion of hasem invoking memory Hashem the is omnip infinite he's all perfect he's all knowing he doesn't forget you need to remember when you could forget right before we started Talia said don't forget to announce the different programs we have I said there's two minutes to go there's an excellent chance I'm G to forget I remembered but when you are vulnerable to forgetting you need to be reminded and you need to remember but if you're AEM what does it mean what does it mean to remember and you see this whenever the people are in a very vulnerable position and a is offered on our behalf Hashem invokes he remembers you know where else you see this whenever Yar is recited what are the opening two words we know the opening word of Yar Yar Yar is Yar being said it's time for yizar shs packed put extra chairs it's yizar Yar don't forget to put out the appeal cards it's yizar what's the second word how does Yar begin yor Yar is not let us remember we should should remember elim it begins Hashem remember as if he could forget we have to remind him remember whenever you find the word Z with Hashem soem here turns to Moshe and he says I heard the cries and I have a covenant with these people and I remember and now I am choosing to remember what's that all about we spoken about it in the past but I call your attention to it again so he tells mosha tell the Jewish people I am and nowm delivers what we all know what is well known the of the four languages not four synonyms but four languages of four steps four stages the NV we shared before the NV says they're not synonyms they're not four descriptions of the same thing they are four stages four steps for increment incremental advances in that process G as much as we wish and want and dream and hope that Redemption is all or nothing that it's binary that it's linear we want to go from exile to Redemption but that's not the way it works it happens in stages it happens incrementally we're living in a time of it's a glorious time of the Jewish people for 2,000 years they tried to kill us and we had nowhere to go and nowhere to hide and no sovereignty and no self no no autonomy and no ability to fight for ourselves and it's horrific at these days are they are the G and yet we're very far from being there at the G we're not done we're very far too far from the finish line which is why we call out there are dollar there are four steps it's not just four synonyms for the same thing it's not four words that mean the same thing they represent four steps stages four progress towards that Redemption we have to understand what each one is offering what each one in fact means and there's a fifth which is the fifth L of G it's and I will bring you to the land we've spoken about this too the fifth do we invoke the fifth language of gula so the fourth the four the shonas of G brings down this corresponds with the Doos the four cups of wine we'll get to in one moment why do we commemorate or memorialize or celebrate the four stages of redemption through wine specifically why not with four pieces of matah four pieces of geila fish for shakery boards for colors of The Gila fish I don't know today what the four whatever four vintages of wine why why wine why wine we'll get to in a moment so we correspond the do Kos the four cups rabic obligation at the Seder was instituted corresponding with the dollar of G there's a fifth cup the fifth cup we pour but don't drink and that fifth cup is called the coast ofio the says the co ofio the fifth cup of Elo corresponds with this fifth one and isma after surviving the Nazis and describing in his introduction to the torma andos that they were living in times that were worse than than the genocide of MIT then says we shouldn't just poor we should drink the fifth cup because we've merited to live it we were taken to the land and we are living in the land and we should drink it and his suggestion his proposal was rejected we know but the fifth cup also makes its way to our seder we pour it but we don't drink it through the coast of elio the ran writes the first step is says I will take you out from under c mitos means the suffering the suffrage the bondage the pain of MIT says he will take them out from the burden from the weight of the persecution of the oppression of the suffering he's promising them shot to emancipate to liberate to free them from that sovereignty that persecution of others CRA Dr if you ask and they will send tremendous sent me of his new we've been through the now he's coming in February to our community is going to give a Shear we'll give you the the up we keep you very busy at BRS you can't go a day let alone a week without in addition to our normal Shum but the people that were Z to host of kuger Tonight my backyard for men those who want to be last night a program there wasn't a seat in the house what is this expression wonders says means to Bear the suffering to Bear the weight says let me expand and let me further elucidate we say smote all the firstborn of Egypt I just like using that word he took us out to the freedom of emancipation of the world if you ever pay attention you did you took us out come from them and where did you bring us out into an eternal and permanent freedom freedom to quote to paraphrase and expression how can you call what we have Syria Iran still the president of MIT we we've got enemies everywhere we've got enemies everywhere so how can you say it's a are we truly liberated and free do we not have persecution enemies anti-Semitism our has not been rebuilt we still live under growing anti-Semitism so how could you say this it's a permanent quing his father the the to the suffering we experienced in Egypt MIT was not just backbreaking physical labor we weren't just in bondage and enslaved physically but Also spiritually metaphysically emotionally our very identity who we were how we saw ourselves a real slave is not just somebody who is imprisoned who is Shackled who doesn't have the freedom of ility of the freedom of choice that's not the only definition of a prisoner a prisoner is the one who has a slave mentality a prisoner is one who's slaved in their mind people are familiar with Victor frankl's great work and how Victor Frankle survived was by describing that he might have been physically imprisoned but mentally and emotionally he was free because he wouldn't let anyone decide or determine how he saw himself how he saw himself man searched for meaning someone is a real slave doesn't know how to think what to choose how to identify how to see themselves what to dream about what ambition they should have right from wrong the slave who's lost not only their physical freedom but their emotional and mental Freedom thinks only one thing whatever their Master tells them what to think where to be what to do how to be they're an extension of their master with no independent identity we don't understand we don't see this type of slavery he says today the people who are incarcerated or people who are enslaved or physically enslaved we had so lost our own autonomy our own identity our own ambition and drive so much so that when mosha comes and he says great news I'm here to take you out I'm here to set you free I'm here to carve and chart a brighter future you know what we said get lost who are you we don't believe it it's not possible this is our destiny this is our lives this is all there ISU they didn't and we went from there a slavery which was not just physical slavery but spiritual and emotional and mental slavery and from there who gave us he gifted us what's a in contrast if a slavery was not just physical slavery but was a complete and utter slavery then what's the inverse what's the opposite what is a utter and complete Freedom now we understand twice in these two apart the Torah tells us that hem took us out from first and then and you will know I'm taking you why twice because there were two stages to our freedom and emancipation first he freed us physically and then he liberated us from his slave mentality from the mentality of fatalism of believing it's just the way it is it's who we are it's what's programs it's what's designed it's the destiny that we're destined to live to realize we have free will we have choice we have autonomy we can mold and shape our future to understand this cvos to c the greatest burden that you could be under that hm had take us out from was to Forfeit our very identity to Forfeit our very ability to be able to have a better and a brighter future how many people think this is just who I am it's my DNA it's my background it's my socioeconomic status it's my circumstance or condition in life it is what it is I can't change it it just is what it is this is my lot in life this is my spouse these are my children this is my career this is my job this is my health this is my condition that's cvos that's cvos to feel stuck to feel stuck in that circumstance to feel subject to that condition that's cvos Moshe grows up and he goes out in the Torah last week's para tells us he saw the he saw he saw you know what the C that we suffer from is was worth coming today just for this it's a new TI a new definition of cvos do you know when you're living under cvos the greatest suffering you can have when you're not even a person when you don't choose when you don't have freedom to even elect autonomy free will when you're not choosing your own path when you think you have no choice V when you look at your life and you say a is there's no one home there's no one there there are no options there are no choices I have no ability to choose MH there's nobody there who protests you know why they just accepted it they accepted everything for what it is we refuse to accept gave us was and the he gave us was to go from being slaves to par to his slaves and when you are subject when you surrender to hasem now you are sort of paradoxically but empowered now you have freedom the ability to choose to express that free will to chart our course to choose our destiny to be a people not of Fate but a people of Destiny in the R's words this is A's promise to as well he continues in the next piece the Torah tells us when do we come to know that it's hem not after the first language of G we said that there are four and only after now now you'll know why does it take till now after the first three we don't come to know after the plagues after we see what happens to the Egyptians after we get our first taste of some Freedom after the first experiences of and Al we don't know he's God we only come to know he's God after V why why does it take V to know he's God and he says the following what does correspond with go back to the where was fulfilled only when we got where is and I will bring you to t you know when only through Torah you can know Hashem through nature and you can know Hashem through history but when do you know Hashem most authentically most sincerely when do you know Hashem most intensely when we know Hashem most and best most intimately is only Viti is only when after it's only after we stood at har and we were given his D we were given his Torah and it's only when we immerse ourselves in it and that's why the that we want that freedom that we desperately long for is only when our lives are informed inspired by Torah they can't just live a casual Jewish life they can't just check went to daving check I keep shabas check I put fill and check I let candles are you engaged in Toral learning I'm preaching to the choir who are here today and learn regularly but it's only when we immerse ourselves in Torah when we open ourselves up to Torah when we are informed and guided by Torah when we interpret everything happening in our lives through Torah when it's when we have our har which is every time we open a safer we're back at with hasem t only then VI can we really know Hashem that is the most intimate that is the most authentic way and then in the third piece explains why V what does the word y mean we translate the word vi to mean what does it mean knowledge Yos our kids have tests in school those are miserable nights in every Jewish Home the night before the test on yudas CL which is basically memorize memorize memorize memorize every book of T memorize every day every person memorize every memorize memorize memorize memorize you could talk about I'm not challenging it I'm not an educator the virtue of it I just suffer from the persecution C Yos so we talk about y y we translate as knowledge but that's not what yida means what does y mean a means a connection how do you know means a connection not any connection y means an intimate connection when the Torah wants to describe a moment of intimacy between a husband and wife moment of conception what word does the Torah use to describe intimacy an intimate knowledge an intimate knowledge to be exposed not only physically that is the very definition of intimacy and that's why emotional intimacy physical intimacy go together and we're living in a world suffering from both intimacy means access exposure connection trust physical intimacy what it's supposed to be in marriage is an act that is reserved from one person in One context in one relationship in a singular relationship in a modest setting and it's something that's not shared widely it's not shared with anyone else other than that person and because it is exclusive and singular and shared only with that one person in that one context called marriage it yields and it creates a sense of intimacy you let someone know you in a way that no one else in the world knows you you know them in a way nobody else knows them and when people walk around where there's nothing left to the imagination and there's nothing that the whole world doesn't have access to see and there are behaviors and actions that are performed in public so that there's nothing that's singular exclusive modest there's nothing reserved so then it's no surprise that relationships suffer from an inability to have intimacy emotional intimacy is the parallel of that physical intimacy emotional intimacy means I trust you and feel close enough to you and connected with you I am letting you in in a way that nobody else has access my thoughts my dreams my fears my hopes my failures I am letting you in I am giving you access I am talking about things things I'm sharing with you emotionally in a way I don't with anyone else in the world but when you go and you spend time with your friends and you tell them everything and your own spouse in fact you reserved and there's a wall up and you don't talk about those things and you don't let them in then there's a failure of emotional intimacy because our understanding our very definition you thought you were coming to the par class welcome to Shalom Bas uh well we'll go back to the para right now but yida does not mean knowledge Yia means because a knowledge that carries intimacy a knowledge that carries access exposure trust to be in to be available to confide that's we don't have another word to describe a physical intimacy and a physical connection the word that we have is yida yida and Adam knew his wife knew her in the biblical sense as we say so what is is the Torah how do you come to knowem intimately you only get to the level of intimacy with Hashem after says first you have to know him you have to know him if you don't know Hashem how could you have intimacy with him how could you be an intimate Confidant of his how could you be intimately connected to him how can you intimately confide in him you have to know him you have to know him as a prerequisite a precursor to an intimate connection so first is and only then that's it's only after can you really have can you really cling to where else do we see that word at some point stop confiding in Mommy and Daddy stop leaning on and relying on Mommy and Daddy and have doesn't just mean physically it doesn't mean physically only come together means like glue attach yourself connect with connect with so there's a parallel the MIT of [Applause] and the same word is used to describe the relationship we're supposed to have with and the relationship that we have with our spouse and cling to your spouse and cling to what's the connection between the two it means come to know them be intimately connected with them let there be romance and electricity with with Let It Be an electric relationship with both with both so how do you come to fulfill this puly how do you love and cling to him says you know how cling to Torah and those who know Torah and learn Torah first you have to stand at you have to be invested in learning Torah only then can you be intimately connected with Torah fourth piece in on this p and then I promise you we will move on the fourth piece why wine I alluded to I told you we'll come back to Wine the four cups of wine that we drink at the Seder table now we're giving you we give you and now One Stop Shop why are the of specifically connected to drinking of wine and he quotes here the the whole Merit that we had to be redeemed from Egypt was we all know what are the three reasons what did we hold on to why were we redeemed we said one last week remember he didn't become he didn't go by Joe he didn't change his name use his English name Julie he went with his Hebrew name why y he remained Y in MIT what did we cling to what did we hold on to name dress y an upat and number three language spoke Hebrew may beish we spoke our own language so says we know it's in the Merit of those things we redeemed and what do those things have in common we did not assimilate we didn't disappear we didn't integrate socially we remained separate and apart we had a havalah we remained apart that's the mission and the challenge of a Jew in every Exile the mission and the challenge of a Jew Even in our own Homeland how do we participate in and take the best from society but also see ourselves as different how can we take part in and yet be aart from simultaneously and in different parts of our history we have failed in One Direction or the other sometimes we may be too far far apart from sometimes we take too much part in but we have to find that balance it's the balance that began all the way without says when is negotiating with when is buying how is he introduced I am a resident and a stranger together with you I am a resident and a stranger both I live among you I'm a citizen I'm a resident but lest you think I'm just like you simultaneously I'm also a stranger so the M comes back and he says in what Merit were we redeemed what did we stubborn ly cling to and hold on to that we were willing to take part in to some degree but we also stubbornly remained apart from we practiced havdalah we D dressed differently we spoke differently and we had different names just like the Jewish women did not integrate did not give in did not mix with the Egyptian men it wasn't just that technically our genetics didn't mix it's not that we didn't intermar or crossbreed with our host nation physically it's more than just physically our genetics didn't get intertwined and mixed up with non-jewish children or non-ivy children being born much more than it's much more than that spiritually so these four languages of G and the whole G only happen because we refuse to assimilate we stubbornly stayed apart and what symbolizes staying apart more than Wine why why wine the tells us now you'll have your just starting we get to too H when he wanted to slander the Jewish people to what did he tell how did he get on the kish's good side in his nefarious plan to exterminate the Jewish people what's going on over here you know that if a fly falls into a cup of wine of these Jews you know what they do they throw out the fly and they drink the wine but you know what happens if you touch their wine they have to Spill the whole thing out because you lowly contaminated impure idolatrous non-jew if you touch the wine they spill it out so a fly goes into their wine they'll sift out the fly and still drink the wine you just can't eat the fly but if you remove it you could still drink the wine they'll drink the wine but a non-jew touches our wine what do we call that means if wine is used in a libation in idolatrous practice you say where do that happen today I'll tell you where Washington Heights New York I went to Yeshiva there they do all kinds of pagan rituals there chickens walking down the street there's wine being poured towards Pagan it's still going on there so if wine is used in Pagan worship it's biblically prohibited the rabbis came along and they said if there's a non-jew pouring wine how do we know what they're thinking about while they pour that wine maybe they're pouring it towards their Idol how do we know the wine and the wafer and the practice and the how do you know what they have in mind so the rabbis prohibited Stam nonew touches wine according to summary shown him if a non-jew even just looks at wine do you know that do you know that um no K km follows that strict opinion among Theon it's not brought down but it's a so if there's a nonu in the factory when they're ready before their grape juice is pasteurized and bottled NWS leave the factory has to be there's some opinions the non even looks at wine before it's pasteurized or brought to a boil Mel why does m help because wine that's boiled is now is now disqualified for idolatrous practice turns out we learned from the idolators they only do idolatry with wine that was never boiled or pasteurized so if we pasteurize or boil the wine now we can be confident it's no longer subject to idolatry and that's why yush if the non Jew pours or lifts or uncorks the the y m you're okay but before it's m or if it's not m touches it and according to some ofan who even just looks at it now you got to pour it out so tell this people you know what they think of you you know what they think of you if a if an iguana crawls into their vat of wine if a lizard crawls into their glass of wine they'll just remove the lizard and sip the wine but if you touch it if you so much as look at their wine they're gonna pour it out says that's what they think of me Off With Their Heads that's how ham goes about it even ham understood that wine is the symbol of differentiation wine is the symbol of distinction between the Jew and the non-jew why why are the rabbis so concerned Why is the Torah so concerned with wine because wine wine is what you get together socially let's meet for a glass of wine let's have dinner with wine let's drink to it to our relationship to our friendship to to our merger to our business to our connection to our assimilation to our integration and Kaz came and said no no no no no no when it comes to wine that's where you draw the line we don't drink together we don't toast together and thisas by the wayas about a bar Jews in an establishment where they pour alcohol there there's that people are not as familiar with as they should be but the M says it is specifically in theas that surround wine that we are reminded of Our obligation to makeala to makeala what does it mean to make what do we say in shabas and the other six days of the week and why did our rabbis prohibit drinking wine drinking going to a place where alcohol is poured with a non-jew because lest we social and integrate and interm Dr based on this maybe now we know whyos were established why because the the sh us of G there are four descriptions of redemption and in what Merit will be redeemed we stayed apart we stayed separate and therefore and what is the greatest symbol of our staying apart and staying separate it is it is wine he goes on explains this is also the paragraph of we lift the cup of wine when we say the sometimes we lift the matah we uncover the matah we cover the matah all the calisthetics that we're doing throughout the Seder so the children will ask so we'll stay awake to work off the mat we're about to eat why are we lifting the cup when we sing says he doesn't quote but this is based on and he says this as well what's the in this thing is what stood the test of time that even we know that well right now in every generation including ours including today while we're learning they rise against us trying to destroy us but save us this thing it has stood the test of time it stood for our forefathers and it stands for us what's some say it's the what's in his new you know what the is the is that we what kept us is that every generation they rise up against us to kill us had they not Rose against us to kill us in every generation we would disappear we' assimilate we'd integrate we disappear we disappear you know when it's anti semitism is on the rise when we forget we're Jewish they remind us it has been said when a Jew forgets to make kidish the non-jews make havdalah when we don't say KES they say havdalah they make havdalah if we're not madesh ourselves with kadas is if we're not living as Jews with Torah Torah lives Torah priorities Torah World Views if we're not living with the kadha of a Jew the non-jew comes along and makes havdalah with their anti-Semitism the it was said in Europe they killed us with hate in America they're killing us with love we see this in when yob is reunited with his brother as he says says why does he say both because there are two ways a non-jew could try to kill us and have genocide against us one October 7th that's M October 7th they rise up against us they try to kill us pums persecution hostage taking murder you know how else they can kill us when they say you're my brother come live among us marry into US be just like us disappear assimilate you're invited you're welcome that also is an incredible threat a threat that looms large over us and if I may be so bold to tell you as much as anti-Semitism is on the rise and as great a threat as it poses and as much work as there is to do and as hard as we have to fight against it statistically the danger of anti-Semitism right now in America is nothing is negligible pales in comparison to the impact of assimilation 75% of non-orthodox Jews are intermarrying we are disappearing at a faster clip than anti-semites ever could accomplish we're bringing about our own own disappearance the much greater threat than anti-Semitism is assimilation sometimes maybe sends a rise of anti-Semitism to stop that assimilation what will stop are making ourselves disappear is when they say nope you can no longer marry in you can no longer join you can no longer be part that doesn't mean should welcome it or want it or celebrate it or be okay with it we have to fight it but it does give a perspective to it and it goes all the way back toov yov was worried how is going to come how is he going to appear as a or as an and goes on and on he extends this further this is the theme of the that we say shabas but anyway this is why the this is the Theos of G and the doos and the do Havas that we make in havala all connect I'll leave you that as homework the four parts of havala and mo shabas how do they connect to the four languages of gula and the four cups of wine because they all revolve around the same thing says RR so beautifully but let's move along let's go turn the page turn two pages in fact page 322 Torah here interrupts the whole story of the mission because once mosha and Aon are sent to begin the mission the Torah interrupts to remind us where they came from how do we know them it was on this day I sent them hem spoke to MOS he said I am hem go speak to them and this is these are the ones these were the ones who spoke to power king of Egypt take the children out of the land this was Moshe andam I don't understand one now you're telling me don't I know that we you just said that sa foros we had the whole Lage given to us it concluded with Moshe and Aon so we know where they come from we know their background so why does it need to be repeated right now why is it repeated again who mosha that's Moshe and that's Aon that's Moshe and that's AR we were already told this in the end of the last para listen to what R writes he says the following the Torah wants to tell us who MOS is they're about to begin this prestigious prominent role to tell us that the anonymous mosan Aron the private citizens mosan Aron and The prominent and the popular and the influencer mo Aron were exactly the same people no difference no difference between the mosha and Aon who were world famous and the mosha and Aon who no one ever heard of the righteousness was exactly the same was exactly the same says says you see this also with says RBA to have the same reputation to be righteous from beginning to end no matter how popular no matter how prominent no matter how many followers no matter how many friends no matter how much influence to be the same person in public and in private to never let anything go to your head to never waver to never slow down to never compromise to never become corrupt who Moshe to stay that same person W what an accomplishment ysf also the Torah testifies who Ys was true about yob true for let me be the same person and it's not simple it's not simple do you know the tells us do you know how long he served as the long time 80 years that must have been some dinner when he retired 80 years sh but you know how he retired what happened with him in the end saduki he became a saduki he became an apate do you know that about he made it 80 years in his career and when he retired he gave it up when he retired he turned it in not only the Rabin it professionally but Al together all together we learned from him and he played a role but but he didn't make it all the way to the end he didn't make it all the way to the end no one knows where life will take us ysf set out to inquire about his brothers the next thing you know he's in a pit and he's a slave the next thing you know he's on his own living as the second most powerful man in Egypt but he never gave up who he was he never forgot where he came from he never forgot to whom he reported he never let any of it get to his head and that's what the Torah is telling us and this message says is so important it was worth repeating the whole lineage just to remind us who MOS they were unchanged of course they grew and they improved but they never gave up and Revol himself this was the biography of his life he was learning in the M Yeshiva in Poland before World War II the Polish government forced him to leave the Yeshiva because he had a German citizenship and where did Rola end up in Switzerland and while he was there for the next eight years I'm sorry in Sweden there wasn't even a minion of shabas in Sweden with him so did rolba take a step backwards take off his y stop going stop giving he became it doesn't matter where you are it doesn't matter what's happening doesn't matter where life puts us who MOS unlike y who didn't make it to the end who 80 years but in the end turned it all in and how how so he quotes he quotes his re quotes his re of he says the following just he's referring to would say a person changes in accordance with his clothing in other words one's behavior is very much dependent on his surroundings you can maintain a serious demeanor when you're alone when you're in company then you become laded you make fun you are cynical just moving from one room to the other just changing your clothing you take off your tie and you put on a t-shirt are you like a chameleon your personality and your righteousness changes with your outfit a beautiful was Justus n a beautiful teaching from Solomon where did I say it is Page six's heart is stubborn he's refusing to send the people go to par in the morning he goes out to the water that's where you'll find him at the river at the water stand opposite him at the river's bank and the staff that was turned into a snake take it in your hand and you'll sayem sent you Aron does this first one and so on and so forth Rashi tells us why is power to be found at the water why power is at the water because he is going to the bathroom he's using the river to eliminate and why did he go out to the river to eliminate there were no closer bathrooms because he made himself out to a God and do you know what reveals our Humanity you know what is the great equalizer for all the ashkanazi intestines or ashkanazi genetics and gastrointestinal diseases doesn't matter who you are doesn't matter how much fame or Fortune but as the saying goes when you got to go you got to go so parro didn't want to show his Humanity his fallibility that that he wasn't a God so he was never no one ever heard he never excused himself he was never no one ever knocked on the door and it was occupied because par was in there so how did he take care of business he went to the river he would wake up before anyone else woke up and he would go down to the N River and he would do what he needed to do says in the midst of his parro going to the water was not just where you could find him why was the first plague carried out against parro at the river not just because that's where you could find him we got a tracker on him got an apple little thing we put on him and you could track him he's at the river that's not the only reason he was found there this is the introduction to the of the plague of because when the river turned to blood and the fish there died went home and he didn't pay attention to it and the translates did his business and then he went back into his house also suffered from the Mak you know how because once the river turned red and something outstanding extraordinaries happening with the river par couldn't do at the river what he needed to do and you know what he had to do instead he had to hold it in so he was suffering from this plague too why is it that after turns he pivots and he goes home why was he running home he wasn't running home he was running funny home why why because he had to go he had to go and why did he have to go because it wasn't available at the or why isn't available the air because of the D so right away says to sh nice to meet you you think I'm fooled that you're in charge you're inol you think I'm competing with you who's the God I'm going to make it that you got to go you're going to have to go do that run that funny run you're going to have to go big me and make all kinds of deals with me those who have that gastrointestinal ashkanazi Gene know exactly what I'm talking about all the negotiating all the vows hasem I'll never speak russan her again I'll never I'll be so patient and kind again I'll never make fun of anyone again just open the traffic let me get off the exit let the bathroom be available let me everybody knows what I'm talking about let's be honest for a moment so's doing that Dance's having that conversation's doing that negotiation and says Shalom nice to meet you now we all know who's in charge now we know who's in control this is the introduction to the m the introduction to the 10 plagues knows it all and this is exactly the the mentality this is what established and ordained I can't believe we're ending with this because I had rather has a whole essay remember last week I shocked you when I told you how long was mosha floating in the river not for months or weeks or days 15 minutes how long did the river stay red how long did D last and did it really turned into blood or just looked like blood you know a couple years ago there was a winery that the vat broke and the wine like gillions of gallons of wine flooded a river and the whole river turned red Cabernet saon by the way in case you're curious that River so he says here he says and him say it only lasted an hour enough that all the fish inside died and then it turned back to water here's a whole discussion here but we don't have time if I had time I would tell you about all this great stuff was it only and did it happen once did it happen on and on any any water that was in metal container didn't turn why being in a metal container why did that protect it from turning to dump here's a whole discussion absolutely fantastic but we'll end with this says Z he said you know the feeling that par had in the introduction to maros we all are meant to have it too to Humble the humility to Humble ourselves to Hashem the humility to realize that kibua I'm going out and I'm trying to kill this world I'm Conquering the world I'm trying to kill the day taking my initiative but in the end of the day you're in charge you're in control I surrender to you and how do we imitate power and realizing coming to that realization because every time we make every it is revealed and known before because if anything any of our orices are sealed or closed if our digestive system is not working we're unable to eliminate properly we can't exist here here not down by the river not in the bathroom not anywhere in between so every time we come out of the bathroom and we make this bra a that we're supposed to say while standing still it's not you're not supposed to be walking away from the bathroom while you say it say it while standing still with a little Cav will take just a few seconds and that exercise of saying that braa is an exercise of humility it's an exercise of surrender it's an exercise of submission it's an exercise that says Hashem I'm not competing with with you I know you're in charge I know you're in control don't visit any mcos upon me as a curriculum to educate me I don't need it I got it I know you're in charge I know you're in control I believe it I got it and I got all of PES year next year prepared already now okay join us tonight men are invited tonight for of kuger Thursday night mental health Mo shabas president rivlin Monday night with Moshe Weinberger we got a lot going on M should he toos please remain to Hill we're going to complete all of sa to if you're not staying please leave quietly everyone is urged and encouraged to please stand