The Haggadah (8) - The Fifth Question: What Is the Secret of His Immortality?

Today's limud is Haggadah shel Pesach and we are Hashem holding at the eighth sheer on Haggadah shel Pesach mitzvah of the avoid the Zohar are you obviously So we've mentioned already several times that one of the unique details in the mitzvah of is that it's not enough to tell the story of the actual Yitzchak but rather one has to be goodness. The mission in paragraph that the mission says master big nose and Messiah the Schwab We also mentioned that there's Robin Schmo in the Gamora what the definition of goodness is my goodness says the Gamora Robin says my if they avoid the Zohar are you obviously the Schmo one I wanted my own we also mentioned that the mini stroll is that we are both the sheet of Rob and the sheet of Schmo and although usually when there's a is Robin Schmo we don't do both rather there's very clearly defined guidelines in terms of how we go about being like us if it's a question of the like Schmo if it's a question of anything else the like Rob but when it comes to the we make sure between Robin Schmo and we're Schmo When the the master big nose of Rob and when the the master big nose of Schmo now ironically first when the master big nose of Schmo the reason it's ironic is because based on clearly you would think this is not Schmo but we're not learning about about about about so you would think the Halacha would be like Rob so even if you want to be mekayem shnayim, but Rav lo mishpat ba'chayav, but that's not what we do. First, we start with the maskil big nos of Shmuel, avadim hayinu l'Pharaoh b'Mitzrayim, and it's only after we complete the narrative in the world of Shmuel, we shift and we then focus on the narrative according to Rav, "Fanging unfin unfang." Starting with mit'chila ivdei avoda zara hayinu l'Pharaoh. Which means that really, if you're going to do this properly, when you come to this part of the Seder, when you come to mit'chila ivdei avoda zara hayinu l'Pharaoh, the way you're supposed to preface it is the same exact way the Tatta prefaces avadim hayinu l'Pharaoh b'Mitzrayim, and that is "In the Tairitz is." Everybody starts the Seder, everyone that speaks Yiddish, starts the Seder, the avadim hayinu part with "In the Tairitz is." Really, you're supposed to insert the words "In the Tairitz is" right here, mit'chila ivdei avoda zara hayinu l'Pharaoh. There's really no connection with mit'chila ivdei avoda zara hayinu l'Pharaoh and Darba Bonim and Yacham Rish Chodesh and Baruch Hamakom and avadim hayinu. In fact, this is a new beginning. We start the process of telling our children the story of yetzias Mitzrayim twice. The first time, avadim hayinu, which ends with the bracha Yacham Rish Chodesh. The second time is mit'chila ivdei avoda zara hayinu l'Pharaoh. So, when we started the maskil big nos, a little bit of Shmuel, avadim hayinu l'Pharaoh b'Mitzrayim, we prefaced it with a little bit of an introduction, some terish about peh, so to speak. Think it's kedai to follow that pattern, and really before we dive in to the words of the Bala Goda, mit'chila ivdei avoda zara hayinu l'Pharaoh, just to set it up a little bit, about peh, so that [snorts] we have a better feel for what exactly we're going to say, what exactly the objective of starting from this point really is. The Rambam in the beginning of Hilchos Avodah Zarah, this Rambam is in the conversation of the most famous Rambam of all time. Talks about the history of Avodah Zarah. The Rambam says that when Hakadosh Baruch Hu created the world, Adam and Hava, and the very first generations of Bnei Adam, everyone understood that there was one creator of the world. Everybody understood that a person's tachlis was to serve and to thank that creator. However, Bnei Enosh, the Rambam says, there was a tremendous to'us that the people made. People looked up and they saw celestial beings. They saw a sun, they saw a moon, they saw stars, they saw constellations, different astronomical and astrological phenomena. And in their minds, these were very, very great beings. So great that they must be ministers of some sorts to Hakadosh Baruch Hu. And if that's the case, they felt that the logical thing to do is to serve them and to worship them. The Rambam gives a mashal. Every king wants that the people in his kingdom give kavod not only to him, but to his high-ranking officials. The Rishonim say that's why there's a mitzvah to be mechabed Avicha v'Imecha, because every father wants that his bechor should get kavod. And in that vein, the people in the generation of Enosh started worshipping and they started being meshabeach and started saying thank you to all these different beings that were really not Hakadosh Baruch Hu. What happened b'meishach hazman, says the Rambam, people continue to worship these celestial beings, but they forgot why they were worshipping them. They forgot that the reason they were worshipping them was because of some nexus that they had to the real creator of the world. In fact, they started thinking that they have powers, powers that are organic. In other words, they themselves are godly, and it's they that brought themselves into existence. And in fact, the reason we have to worship them is not because of who it is that they report to, but rather we have to worship them cuz they themselves are gods." That, says the Rambam, was the ultimate of Avodah Zarah, and that is how, pardon the pun, Avodah Zarah evolved during the early generations of when Hakadosh Baruchu had created the world. The Rambam says that Avodah Zarah was so pervasive, it was something that had caught such fire that every single person in the world was being Avodah Zarah. In fact, the only ones that knew the truth, that knew what Adam and Hava knew, that knew what Kayin and Hevel and Sheth knew, the only ones that knew the real real emes were Yechidim. And the Rambam even lists them by name. Going back to Noach, to Methuselah, to Noach, to Shem and Ever. The world continued going down this path where there were literally schools that knew the emes, but everybody else was being Avodah Zarah until there was one person that came into this world. And this person would go down as the pillar of the world. She who Avraham Avinu, and he's none other than Avraham Avinu. The Rambam goes on and says that Avraham Avinu was born into a family of Avodah Zarah. For all of the emes, for all of them, and everybody around him, all of his neighbors, his cousins, his every single person was over Zarah. not just that was annoyed with them. He was brought up in this society and from birth really didn't know anything different. However, however, he [snorts] was a very very curious person was believe his mind used to always wonder and used to always start thinking about why this and why that until he came to a point where he realized that doesn't make any sense. It doesn't make any sense that a son would be able to bring itself into existence and that a moon would be able to bring itself into existence and there must be one God that brought everything into existence. The and he must be the only God in the entire world. As soon as came to that says the he decided to go and he decided to spread the wealth and he wanted to share his big discovery with everybody around him. But it didn't go over very very well. In fact, he was forced to publicly debate people. In fact, the says it reached the point where the king of or at the time ordered and decreed that he be thrown into a the and miraculously was able to make it out alive, but he became a fugitive because of the disruptive philosophy and theology that he was going and he was preaching to the point where he was forced to run away from his mother country and he had a start wandering around the lands and wherever he went says the he would go and he would teach this message a message says the that the world once knew but that the world had forgotten and he was going and he would tell people he says you've been you're silly you're a fool monotheism this one God who created everything. And he would give these incredible lectures in Emunah and Bitachon and in science. And it was through that that he started really picking up a a tremendous following. What the Torah describes as the Vayanefesh Asher Osah B'Charan. >> [snorts] >> Rashi says eventually Avraham Avinu was to have a son Yitzchak and he brought Yitzchak into the family business. And everything that Avraham Avinu did, Yitzchak also did. And then Yitzchak had a son Yaakov and Yaakov too came into the family business. Yaakov didn't just have one son, but Yaakov had 12 sons. Ve'Yaakov Avinu Lomad Bnei Kulah. And he went ahead and he taught all his sons. In fact, the Rambam says that because Yaakov Avinu had so many sons and they were all in this Gesheft, so now all of a sudden this is a publicly traded company. They're opening up divisions on the East Coast and the West Coast, the Far East, right? Everywhere you go, all of a sudden boom, there's another division and another subsidiary of this great enterprise. Ve'Yaakov Omer Hu Melech Hu Miskabeid B'Vnei Yaakov U'Vnei Bnei Aliyah. Ve'Nasis, listen to this Loshon, B'Olam. And all of a sudden in the world there was an Uma, an entire nation, a folk. She'Yodahs Es Hashem. They knew Hakadosh Baruchu. Believe it or not, there was a Jewish people before there was a Jewish people. In the times of Yaakov Avinu, Avraham Avinu's Avodah had picked up with such great intensity that the Rambam says there was an Uma in the world that was Yodahs Es Hashem. Says the Rambam, Ad She'Orchu Ha'Yamim L'Yisrael. But then time passed and the Yidden ended up spending many many days where, here's the punchline, the next word, B'Mitzrayim. In the land of Egypt. And when did that happen? We know when that happened, after Yosef was sold and he ended up in the house of Potiphar. He ended up in a Beis Assur and Paroh had a dream and there was a Rav Orez and Yaakov was forced to to to Shechem Nefesh. And for the first 100 years it was pretty good, but then things started getting bad, and not just bad physically, but bad spiritually as well. The And this that was hashem started regressing, regressing rather rapidly. And they started learning from the ways of the Egyptians, of the Mitzrim, who they were living amongst. The And they started being exactly like them. The David says to Mitzva service. But that's parenthetic. Who can not says the Rambam cut. The situation devolved so much that it was at a point where everything that had implanted into this was gone. It was hanging on for dear life. There was almost nothing there. The Jacob with the Jacob became just just integrated amongst all the other nations. When we have but because loved us when we and because of the fact that he swore to that one day he was going to take his descendants out of and he was going to make them his >> [snorts] >> also the made interesting and he made him into the and he sent them to to save them. He mentioned this to him. The situation started saying who hashem be Israel and hashem chose Israel to be his special nation. He had mitzvahs. He crowned them with mitzvahs but he didn't and he taught them exactly how you're supposed to be you're not supposed to be the Zara. You're supposed to be the Zara. In fact, he taught them how the Zara is what the Zara what the laws and how we're going to deal with any person that's with the desire and this concludes the first part of the Rambam in the desire. Every time you go through this Rambam, you pick up another few this is how the cool of the bottom line is the Rambam like only the Rambam can describes [laughter] how the world began with an incredible by the island. It then spiraled into where almost every single person with the exception of a few of them were being with the desire. There was one person that was master of the of the ocean and that was and he did it through incredible incredible effort and at one point the movement of the world was so strong, it was so robust that literally there was in the world and almost all of us are the same and it was all of us that was led by descendants of the world you know, specifically Jacob and his 12 sons, but there was also all of the nation the whole all the people the whole of the new world all the people that had come together. But then what happened was this nation this nation ended up in the trial started off good, but the mission has been the situation completely spiraled out of control until it got to the point where we cannot cut all of the nation >> [laughter] >> because of the world you know, the whole of the nation and it was because of the nation it was because of the fact that all of the nation had come together after that reason we were able to get ourselves out of this situation. One of the things that the Rambam brings out so clearly is that when the world you know, the world you know, were all of the nation. They went back to the way the world was pre of the world you know truth is we know this from the world you know, say that when the world you know, came to the the world you know, didn't want to split the world you know, said I don't understand. I'm going to split for the world you know, and I'm going to drown the world you know, what's the difference between the two of the world you know, from the world you know, hello hello if they have a desire everybody knows has all say all the machine bring it in that when the unit were commanded to bring the carbon pass out they were told mish cool mish cool yet may I wait a desire or cool hands on to midstream the unit were able to wait a desire. The novel has gone in paragraph if you go through it inside talks in detail about how much the unit were over that reason was a lot because that there are 50 shower of Toma and the unit when they were in midstream at those final moments they were in the men test of shower Toma they had spiral so low the point is this is an ending that we're very familiar with that when the unit were living in midstream they were able to wait a desire and it's very clear that the reason the unit came to to be able to wait a desire is because they were influenced by the by the midstream. The number of says very clearly the midstream because we will live with my saying the love of the way to desire come with some the fact that the unit became over the way to desire wasn't in a vacuum it's because they were never going to go they were living in midstream they were living in a place that was stupid I wait a desire and as a result a person is mush bar from his to be there and that's exactly what happened to the Jewish people. Now when we learned when we learned the year and the most for a robot we talked a lot about that we desire of the midstream Egyptology how they worship the way to desire known as raw and how they worship the constellation of the set and different details related to the way to desire and how a lot of what the unit were commanded to do specifically with the carbon pass out was to be okay the Russian of the desire that was very very much embedded in their conscience but here's the point the point is that when the unit were in midstream the unit were in a physical galus. The Yidden were avodah mayim l'paroh Mitzrayim, but the Yidden were also in a spiritual galus. This avodah, this ummah that was as Hashem had become completely assimilated together with the Egyptians, and they came to the point where it was the Yidden were like Avraham Avinu. The Torah says Avraham Avinu they literally came to the point where they were just they were just another nation. Truth is, there's a little bit of an oimek to the fact that the Yidden when they were in Mitzrayim were in this very low spiritual state. The Ramban in his hakdamah to Sefer Shemot, which by the way, if this Rambam is in the conversation for maybe the most famous Rambam in Mishneh Torah, that Ramban is in the conversation for maybe the most famous Ramban in all of Torah. But the Ramban in his hakdamah to Sefer Shemot says that the whole Sefer of Shemot tells the story of the galus of Klal Yisrael in Mitzrayim and the geulah mi Mitzrayim. And the Ramban says, "Well, if that's the case, I have a little bit of a kasha because when you go through Sefer Shemot, so through the beginning, Shemot, Va'eira, Bo, Beshalach, you want to argue even Yisro Mishpatim, maybe you can get away with it. Maybe that's all related to the story of galus and geulah Mitzrayim. But what about Terumah, Tetzaveh, Ki Sisa, Vayakhel, Pekudei? That's all the story of the Mishkan. And the Ramban goes and the Ramban says that the Yidden were in galus in Mitzrayim. And when the Yidden were in galus in Mitzrayim, they were in a physical galus, but they were also a spiritual galus. Because as a result of the Yidden being in Mitzrayim, they had dropped so many madregos spiritually, and the madregos of Avraham, Yitzchak, and Yaakov was something that they had lost. Says the Ramban, the Ramban, "Behinay, hagolus einenu nishlam." That galus cannot be completed, meaning the Yidden cannot be considered os galusized ad yom shuvam l'mekomam until they go back to their promised land where they're supposed to be. Then my loss of voice on your show for which he also means that the Ram even though they had left a lot of they were still considered because they weren't in their promised land yet. The book of they will in the mid bar when they came to our scene. They also going to they built the Michigan here's the punchline this return the history of and he again was matched with amongst the of show then they returned to the mail of a voice on the and it was then and only then that they were considered them. The fact that the in the shrine >> [clears throat] >> came to a point after part and parcel of the shrine goes with shrine the of the was a two prong it was a physical and it was a spiritual and the is not until the were taken physically out of the shrine but also until spiritually until spiritually they were returned to the that was supposed to be at truth is we say in by my behavior every single day. The is not only the reason the were taken out of the shrine it's part and parcel of the shrine and without the as in the words of the we would still be considered you know when we're when we leave Mitzrayim leaving or we're not of them anymore. We're not in the sphere of that bad but at the same time until we were until ready to be until felt we're again that that's worthy of being as a sham. We're going to be the nation amongst the nations until that point we weren't necessarily considered but the point is again in the simplest form when the year there was two things going on. Number one there was a physical number two there was a spiritual I think it's that the master are you supposed to be master of are you supposed to be master with is what's the when we talk about the story of are we focusing on the physical or are we focusing on the spiritual they're both true but where's the and where you start if the is we once slaves and then we were free of but we shall be that's the whole story that's the shortest version of it but if we're focusing on the spiritual we're focusing on the fact that we were and I could have spoken to us out so then a more appropriate place to start would be and then came and he was and then we went back to being away and then I could have spoken who was came I could have spoken who went and he brought us back where master big nose or Messiah in the Schwab and she does small that's a dog that's a focus on the physical we're master big nose or Messiah in the Schwab like master of the or carbon or carbon or that's 100% spiritual. The masculine and the Messiah in the part and it could be that's the why we both the sheet of Robin small. It could be if these were just two different starting points, but really with the same objective, so we would pick the one that we liked the most. I think we'd probably pass him like grab it maybe not. I don't know, but that's would be a reasonable way of approaching this. But really there's two different going on over here. There's an of this the physical there's an of the spiritual and being that they're both true. There was a physical and there was a could it be Robin small what's the but at the end of the days there's an that's screaming from the rooftops and that's exactly what we do. When we get over I voted for you to say to me to say to say to me to say to you we were slaves, we were freed from slavery. There was a physical and then a physical redemption. The they say to me to say to me to say to me to say to me to say to me we were spiritually devoid and then brought us close to him. He made us his that's the spiritual and me these are the two things that we do and without further ado just going to read a little bit from the in the terrace in the beginning of time our were but but now because of I am I could just took us out he showed us flies but he gave us the so they say to me to say to me to say to me to say to me to to the God of the Jews but you I be saying to me Your ancestors come from Avram Nahor. So, what's Avram Nahor? This is something we spoke a lot about on the Chumash show. We keep on giving shout-outs to the Chumash show, but the truth is we went through a lot of these inyanim very, very recently, this winter. But, the story of the Jewish people, which begins, of course, with Avraham Avinu, starts with Avram Nahor, which literally means on the eastern side of the Euphrates River. The area of Avram Nahor was considered anything to the east of the Euphrates River. Now, where exactly in Avram Nahor >> [snorts] >> does our story start? That's a huge machlokes Rishonim when you learn Chumash. Some say that Avraham Avinu was born in Ur Kasdim, which would be modern-day Iraq. Others say that he was born in Charan, also known as Aram Naharaim, which would be modern-day Turkey. But, at Avraham Avinu came from the east of the Euphrates. Either way. So, Yeshua ben Nun says that Avram Nahor Yoshev Av Terach, who was the father of Avram, Av He was the father of Nahor. By the way, he was also the father of Haran, who does not get a shout-out in this pasuk. Vayavdu Avodah Zara u But, they were For I, says Hakadosh Baruch Hu, took your uh Zayda, Avraham Avinu, from Avram Nahor. Va'elech b'chol Eretz Kena'an. And I literally led him through the land of Kena'an. Now, when was this? What does it mean by b'chol Eretz Kena'an? So, there's many p'sukim in the Torah, but the one that jumps out is Kumi u'v'a'ari b'Eretz lo rakha. Ki lo Avraham Avinu was Yesh Rebbe Eliezer Eretz Yisrael with So, and I multiplied his descendants. I even gave him a son, Yitzchak. Va'eten Yitzchak et Yaakov v'Etav. And I gave Yitzchak Yaakov and Esav. Va'eten Esav et Se'ir I gave Esav et Se'ir Morasha. that would be his land for Jacob of one of the other of Israel and Jacob and his descendants they went to Israel. Now it sounds a little bit like who got the better end of the deal? Esau, right? Esau got Har Seir and Jacob went to Israel. But we know the truth. The truth is Jacob was really going to get Eretz Canaan. But Eretz Canaan came with an invoice. The invoice was that you have to first go to the land of Mitrayim. So Esau gets Har Seir, looks like Esau won. It's always the way it looks in oil and water. Jacob is yard of Mitrayim but the truth is Jacob is going to Mitrayim so that ultimately he's going to be able to get ultimately he's going to be able to get the land of Canaan. Let's hit the pause button for 1 second. Two very short orders. The first is from Mar Nagris. The Brisker Rav said "Mitrayim if they have a desert or you have a sayer." So who is the a sayer that the Balagada is saying was even a way to say or Mitrayim. So you would think it's probably Abraham that's the whole point, right? But to read the passage by the issue of Canaan and the Canaan of Israel by Abraham or you have a sayer of Mitrayim Terah of the Abraham of the issue of the Abraham of the Canaan. It sounds like we're focusing a little bit more on Terah. But the Brisker Rav said for sure it's Abraham and the reason is cuz when you grew up with the issue of Canaan. Terah is not considered our sayer which means that when the Balagada says Mitrayim if they have a desert or you have a sayer it has to mean Abraham. It can't mean Terah cuz when I mean you have to say it nobody says the sayer of Terah, right? You know the the hill is the sayer of the garden of No no one says that, right? You say it about Abraham, Yitzhak, Jacob because they are our others which means said the Brisker Rav Mitrayim if they have a desert or you have a sayer can't be referring to Terah. >> [laughter] >> Now the passage seems to be saying that Terah was even a way to say or but the Rav said if you look carefully it says by you have to have a sayer right? Again Terah of the Abraham of the Canaan of the sayer of the land acherim. Yaldus lashon rabim. Who are the rabim? You're only talking about Terah. Must be Terah, Avram, and Nachor. So, Terah is the father of Avram, he's also the father of Nachor, and they're the vayaldu aleihem acherim. But, said the Brisker Rav, here's the punch line. If that's the case and acherim is poshut, this is the mekor to the Rambam. The Rambam that we just mentioned before, where the Rambam famously says about Avram Avinu who oyved avodah zarah. Where did the Rambam get that from? How did the Rambam know that Avram Avinu was an oyved avodah zarah? It's mefurash in the Haggadah. Mitzchilo oyved avodah zarah hayah Aviseinu. It has to be referring to Avram Avinu cuz Terah is not called Aviseinu. We say it by the leil haSeder always. This is the mekor to the fact that Avram Avinu was an oyved avodah zarah. The second order, maybe you can say, and that is, if you look at the pasuk, so the pasuk says, "Ba'arba'ah azaroy v'eten lo es Yitzchak." Regarding Avram Avinu, "V'eten lo es Yitzchak es Yaakov es Esav." So, bothered me a little bit. Why by Yitzchak do we mention Yaakov and but by Avram we don't mention Yishmael? So, poshut you would say, "Why we're not mentioning Yishmael? Cuz everybody knows ki biYitzchak yikarei lo zara." It's a Mishnah in Nedarim. "Ha'noydeir mizarei shel Avram is assur biYitzchak, but is mutar biYishmael." The problem is that same exact Mishnah says that "Ha'noydeir mizarei shel Yitzchak is only assur biYaakov, but is mutar biEsav." And the reason is cuz when HaShem told Avram Avinu, "Ki biYitzchak yikarei lo zara," it was biYitzchak v'lo Yitzchak. It was dafka the Yaakov shel shalsheles and not the Esav shel shalsheles. Amud Amud HaShach. If we're going with "Ki biYitzchak yikarei lo zara," and that's why we're not mentioning Yishmael, don't mention Esav. And if we're not being sensitive to that, and that's why we're mentioning Esav, you should mention Yishmael as well. But, I think this might be a rayan l'foel to the shita that Maggid Avram brings in Hilchos Rosh HaShanah in Siman Tav Kuf Tzadik Alef, where the Maggid Avram says that when HaKadosh Baruch Hu told Avram Avinu "Ki biYitzchak yikarei lo zara, biYitzchak v'lo Yitzchak," that was only klappei up from has one son and that son has one son whose name is but clapping there was never ever any limitation in terms of whose his children would or wouldn't be and children include not only but as well who was told to be like call you talk it was it's all clapping to other than again this is a big year has a yacht and he has a so that is could be the is not clapping it's clapping yes it was I could be that's all clapping that's not clapping could be the is a not a working the floor thing to that sheet that's brought down in the way but I have to hustle but I have to go by the way notice we had but I don't know but there's a little uh symmetry here but I would imagine that I would imagine that the way it was once read and I got it was everybody yelled but everybody yelled so I was telling you here too but I have to hustle but I have to go either way I could be the last to do with I don't know to do with I don't know but what he had told him he was going to do but the children could tell you don't have to be you should know that your descendants are going to be strangers in the land that doesn't belong to them. They're think they're They know Islam and they're going to be subject to torture for 400 years. But you should know that the nation that's going to I'm going to bring them I'm going to punish them. And afterwards they are going to leave. After we mention this opening paragraph You know? We then say Baruch Hashem after Israel. What does this mean? It's going to be to the previous paragraph. The previous paragraph which are really and So Jacob went where? They went to Egypt. Okay. Forever? No. At some point they were going to leave Egypt. And that's what happened by you see it's Egypt. orchestrated Egypt. We're praising the fact that he kept his promise which was Now when exactly did that promise take place? It took place by the just to refresh our memory and this is also something that we went through the union in the union The union was one of the many times that he had had promised that he was going to have children and that they were going to Israel. But from all the this is the union with the union where he was told that you're going to see that eventually everything that you're supposed to get you're going to get and it was a union there was a union there was a union and really it's because of that bris and that schvartz that the schvartz ultimately took the Adam and Eve and that's that's partial what's going on over here. What does it mean the schvartz took the Adam and Eve? What's the schvartz took the Adam and Eve? I even took it, right? The Adam and Eve the end what does that even mean? What the schvartz said 400 years so you knew 400 kept score, right? Is that what it means? If you look at the Vilna Gaon's Haggadah the Gaon says a different site. The Gaon says that we know that the Gaon says that it can happen either or it can happen means there's a designated time. What's the Gaon says means it can happen means it can happen even if we deserve it it's going to happen a few years says the Gaon there's a really the Gaon says it can happen at a certain time. There's a certain time of when the Gaon says it can happen. What does the Gaon say? It can happen the Gaon says means that numbers sometimes can be played with. They can be manipulated a little bit. And the Gaon says that it is that the Gaon is going to find a loophole in the system where he's going to say I'm working with this the Gaon says it is a given it is what it is you can't budget but at the same time I'm going to you know play with it a little bit and as a result the time that I want to bring the Gaon I'll be able to retro fit into what really the Gaon says it is supposed to be. Says the Gaon what's exhibit A for this? The Gaon says that the Gaon says 400 years. We weren't there for 400 years 210 116 86 right? We weren't there for 400 years none of us the Gaon says 400 years what was the instead of starting the 400 years from when the Gaon came I'll start it from when the Gaon was born later that's already years I doesn't it say the Gaon that the terrorists that's going to be but the will be part of the four Jews like the speaks this is all in your name that we spoken about by already but here's the point says the guy that is where works with the kids and that's doesn't disregard the kids actually works hand in hand with the kids. We start making with the 400 times this Indian that's exactly how and says the guy in there's a little bit of a pun because if really the was supposed to be for 400 years and how many years did they end up in 210 years so through the how many years was the sentence reduced 190 years that's the of the word Kate. Kate is it's exactly 190 says the guy in his building his on that is tight to the mashma it was an a he Kate he did the math and he reduced the amount of years of Kate of 190 years and instead of being for 400 years we ended up being in only for 210 years and here comes. The next and the last part of the that we're going to read together right now and [snorts] this is definitely a part of the that holds a disproportionate amount of prominence and that is. The year that's supposed to be he's supposed to lift his case and he's supposed to say he shall this is what was saying of alone with this is what's allowed us to live to tell the tale because the truth is it wasn't just Pharaoh that tried killing us. But really the story of Mitzrayim, the story of the story of uh is something that repeats itself in every generation. In the in the same way too. And just like and just like the something that repeats itself in every generation. That and this is the declaration that every single year has been making at his seder for 3,338 years. This Indian of the of the world because the story of Mitzrayim has repeated itself in every generation. I'll tell you what does it mean the he? of the Now in terms of the Torah that said at the seder the stands for this, the he stands for that, the yud stands for a third thing, the aleph is for a fourth thing, the he is the he is the We've heard all the Torahs over the years. But what's the shot? In the spirit of we do what we do. The he, what's the he? The he is referring to something. What's the he of the same of the world? So we spoke about this in the year. We said it over in the name of it's brought down in all the Haggadahs that the said and it's really that the he is referring to the last The same as the world. The world. The world is the same as the world. The world. The world promised at the of the world that he was going to take the of the world and he delivered on that promise. It's that same promise. And the fact that the world is the same as the world. The world. That in every single generation the world is the same as the world. The world. The reason we exist today as an is because of the of the world. The Brisbane absalom is our source of action. It's our his and The heat the Brisbane absalom which was the seba for mitzrayim. It's that exact haftacha and that exact seba that keeps us going, keeps us alive up until this very day. What's the aim in that? Forget about what's the aim. What's the pshat in that? The Brisbane absalom was the yidden would be in mitzrayim for 400 years and at the end of the 400 years that we came yetzu God. But the pshat is pashut cuz if you take a look at Rashi al the term pashas lech lecha and if you take a look at the Ramban in his pirush al the term pashas lech lecha again again in pashas vayetze the rishonim they quote different chazals in different places that say that by the Brisbane absalom God didn't only show avinu galus mitzrayim but he showed him all the different goliyos that the yidden were going to have to endure specifically the four big goliyos. As a matter of fact told avinu that just like I'm going to take the yidden out of the mitzrayim I'm going to take the yidden out of all those goliyos as well. And that's the the rabbos the gam as not only this nation but the gam all the nations that are going to give the yidden tzaros I'm going to go ahead and that I'm going to redeem them from those goliyos as well. So that the haftacha of the Brisbane absalom wasn't only a haftacha of galus mitzrayim it was the gam as it was a haftacha that the yidden are going to survive all the goliyos and being that the yidden are going to survive all the goliyos so them a haftacha as a matter of fact the used to say that the gemara says that remember in shabbos he made tamus office. There's no tamus office there is a kasha tamus then how come in shabbos we say they always who made of the name what's that all about? I thought tamus office says always tamus but the bris was like tamus. When we talk about the office and we tell the office to remember the office, we're not saying anymore remember the office of what we're saying is remember the bris office. Remember you made a covenant with the office. You promised the office. That's what you should remember. So said the bris which bris office the mean? He meant the bris he meant the bris what we're telling the office what we say was who may be what we're saying you promised us that not only are we going to be saved from we're going to be saved from all the nations that are going to try to give us and we're going to be that's what we're trying to bring up and reinvigorate when we talk about the office. It's not the of the office. It's the bris of the office and which one of the bris it's the bris that's the and the what we're referring to is the bris but I just want to end with one bite. One could be I'm not sure but it's it's a very very strong I think and for sure there's some to it and that is it's well known that the very very famous author Mark Twain penned an article in the year 1899 in a very prominent publication known as Harper's Monthly. The purpose of the article was to objectively investigate the story of the Jewish people and to determine whether or not the anti-semitism that the Jews were being subjected to at the time was warranted. There were a lot of people that made the argument that the Jews deserve what's coming to them and he felt, as independent journalist, someone of incredible incredible international prominence, he was going to do a a non-biased analysis. And in a very forensic way, he investigated the story of the Jewish people, and he wrote an article. Mark Twain concluded in his article that what the Jews were being subjected to was completely unfair. He didn't see any reason to think that the Jews have contributed to society in a negative way any more so than whoever else they were living amongst. And in his mind, the source of anti-Semitism was for sure not based on any behavior of the Jews. As a matter of fact, Mark Twain said that if you look at the numbers of the Jewish people, and you look at the influence that they've had to civilization really from the beginning of time, they've contributed disproportionately. And [snorts] had there been no Jews, we'd still be living in the Dark Ages. And that's really the theme of this article [snorts] that he wrote. And then and then at the very very end, Mark Twain concluded with what we would call a heragish. I'm going to read the last paragraph. He has made a marvelous fight in this world. The Jew has been fighting incredibly in all the ages and has done it with his hands tied behind his back. He could be vain of himself, and he could be excused for it. The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream stuff and passed away. The Greek and the Roman followed and made a vast noise, and they are gone. Other peoples have sprung up and held their torch high for a time, but have burned out, and they sit in twilight now or have vanished. The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal, but the Jew. All other forces pass, but he remains. What is the secret of his immortality? This is the way Mark Twain concluded his editorial. The truth is the truth is that what Mark Twain wrote in Harper's Monthly in 1899, lahavdil, was written in the 18th century by the great Reb Yaakov Emden. Reb Yaakov Emden in his Hakdamah to his Seder, he talks about the story of the Jewish people and how they've been able to survive their galus and how all these different nations that have picked fights with the Jews, they've all vanished. They're in What was Mark Twain's lesson? They're in the twilight of something. But somehow the Jew is still able to exhibit no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. He makes that exact exact observation. And then he fears us and he says something incredible. He says chaim nafshi, he says, "I swear, ki b'hispa'alni b'nifla'osav, that when I think about what I believe is an incredible miracle, the fact that the Jew has been able to survive and all the people that were so much stronger than them that tried killing him have vanished, God will etzli yoser, I think about these miracles, they make a bigger impression on me yoser mikol nisim v'nifla'os she'asah Hashem Yisbarach la'aseinu b'Mitzrayim u'v'midbar u'v'Eretz Yisrael. He says, "When I think about the history of the Jew and how they've been able to survive the last 3,338 years, he said, "I'm being honest with you, I'm making a confession. I get a bigger chizuk and emunah from that." So Reb Yaakov Emden, when I then when I think about all the nisim v'nifla'os that took place by yetzi'as Mitzrayim. He said, "He gets a bigger hissek from this than even from the nisei and the floys mitzrayim. So, here's my hergesh. The avoid of the layla seder is the rambam and then the parshas by. It's got to be mitzrayim. It's to be masbish emunah inside the hearts and minds of the yidden. Really, in a perfect world, the way we would get emunah is by talking about nisei and the floys. But, the emes is the meshech deris, 3,338 years. Sometimes a bisl schwer. Sometimes it's a little bit hard. I'll be the emes is there's another way you can come through to emunah. And the way the rebbe akiva emden said in his mind, he even gets a bigger inspiration from that. And that is his point and even a floy say there. When I think about the fact that the Jews have been able to survive the golus. And that all the people that tormented them and tried annihilating them, they're all gone. But, the Jew is still here. And that's something that's mechazek the emunah in a niflediga way. So, at the layla seder, at the layla seder, >> [laughter] >> when we're talking about emunah, what we say is vihisha amdal viyisaynu l'olam, echod bilvad. Amad aleinu l'chalosenu, elo shebichol dor vador omdim aleinu l'chalosenu v'hakadosh baruchu matzilenu miyodom. Why does this get such a prominent? Ties so perfectly into the mission statement of what the entire avoid of the layla seder is. The avoid of the layla seder is to be mechazek emunah. And really from this idea, from shiloy echod bilvad amad aleinu l'chalosenu, elo shebichol dor vador omdim aleinu l'chalosenu v'hakadosh baruchu matzilenu miyodom. Ein l'cha chizuk b'emunah gedolah mizu. The chizuk that we get from that is absolutely tremendous. And I think it's a hergesh that ties the vihisha amdal into the core avoid of what the layla seder is all about. You know, it's interesting by the seder, we said that we make a zecher for the and we make a zecher to the viymoros chaim. We eat matzah because we left mitzrayim b'chipazon. We eat maror because it was viymoros chaim. And kipshuto, the chizuk of emunah doesn't come from the viymoros the comes from the from the but the truth is when you think of Jewish history and you think of all the that the Jews were subjected to I'm just looking around the world now the went and they tried defending themselves and the whole world was riding going on at the universities all over the United States the entire world and then two years later you have right we could talk over and I read that killing tens of thousands of people nobody said a word cuz nobody cares nobody cares it's always the Jews and when you think about that story how we get singled out we're not allowed to do anything it's when we when you internalize that it makes you what's why the Jew what's the story of the Jew what's the and really the city gets a tremendous from that the that shift the him we only that sometimes from the clap and the patch you can get a tremendous and when we survive all the patch and the clap and the front with all the people that have started up with us and have chopped it with us they're all gone and we've somehow we've somehow lived to tell the tale I think the most component of the it ties into the >> [laughter] >> just like the the part of of the ties into the story the most in hindsight after we left is again a riot of flood to and really we say that the we say that the passion it's like a I got to get shout out we mention the you should know in every generation I think it's very very but the truth is it ties so much into what the objective what the mission statement what the of the say there is we say that the to be the we say that the under to clear to declare holding a glass of wine what is the secret of his immortality You know Mark Twain left us with a question a question that in many ways is the fifth question of the Manishtana what is the secret of his immortality and the terrorists that I could just borrow from the land of me Adam that avoid of entering that question what is the secret of his immortality that I could just borrow from the land of me Adam that's what the say there is that's what it's all about it's just keep on coming back from different angles to this idea that I could just borrow from saved us then I could just borrow from me Adam and again our we're waiting for the time where we're going to get again from from the floor is made arrangements on the floor is we don't have to get it anymore from Mark Twain we won't have to get it anymore from the forest that we've had to endure but rather we're going to get it again openly with an incredible or or see the fact that I could just borrow from is from me Adam