The Mitzvah to Hunt Down your Yetzer Hora on Pesach

Going back to what we spoke about two dafin ago. And that is the Indian of column and is this matzah. Which we said according to some of you showing them is very much related to the Indian that on Pesach we have a mitzvah to eat matzah and we're very much prohibited from eating chametz. We said that really in order to fully appreciate the connection between column and this matzah and the chametz and matzah on Pesach we have to have a better understanding of the of chametz and matzah. And in the first ray by we went through understanding a little bit better matzah and matzah. I think that for today's share we should shift a little bit and discuss chametz and matzah. Why is it that a year is not allowed to eat chametz on Pesach? So if you ask the man on the street, why not allowed to eat chametz on Pesach? What's he going to say? What's he going to say? He might actually stump him a little bit cuz it's not right. Pesach, matzah, maror that we know. That's chametz and matzah and matzah. Say always say not the Indian of chametz and matzah, right? So you're not allowed not to eat chametz. Why is it that you're not allowed to eat chametz? I think the partial partial partial is it's part and parcel. It's the flip side of the same coin of why you're supposed to eat matzah. You're supposed to eat matzah on Pesach. And that's matzah and matzah. That we know what the reason is. It's because the Indian didn't have a chance to allow the dough to rise cuz they were forced to leave try and so quickly. And it's because of that that we eat matzah. And part and parcel of making this very strong Indian to that Indian and of matzah is we say not only should you eat a kazayis of matzah, you're not going to eat chametz u'matzah, halaila zeh matzah, kulai matzah. You're only going to eat matzah. And the Indian is is because we want to enforce the zecher of matzah. So, really the issur chametz, what is it a zecher for something specific? Yeah, it's the it's a zecher for the matzah. So, part and parcel of the matzah zu sh'on lechem oni u'shuma is this Indian of also not even chametz. I think that's the pashut shita. Demise is, if you think about the issur chametz, it's mamash a dover palua. It's a dover palua. Think about how chomer chametz on Pesach is. For starters, chametz on Pesach is a lo sa'aseh, right? Not only chametz on Pesach, if somebody eats chametz on Pesach, he's chayiv kareis. Not only not only eat chametz on Pesach, you're not allowed to have chametz in your possession on Pesach. By the way, not only not allowed to have chametz in your possession on Pesach, if someone does, he's over two lavin, right? There's a chomer of two lavin. Tosafos and the Rishonim always discuss, I say it's like a lo sa'aseh, can a sa'aseh be docheh two lavin? It's a shmuzz, two lavin is more serious than only one lav. You have the lav by your by your matzah. On top of that, there's also an assei, that assei of tashbisu. So, think about how many yichus in every meyuchasdigah sugiyah, chametz gets a shoutout, right? It's uh it's in the sugiyah of assei being docheh two lavin, it's in the sugiyah of ein assei docheh lo sa'aseh v'assei, it's in the sugiyah of kareis, right? It has mamash every yichus you can have, this has, right? Think about how chomer it is. It's it's an incredible incredible thing. On top of that, the Rabbanon went, and the Rabbanon were even moises. The Rabbanon said that chametz is assur b'hana'ah. Not only is chametz assur b'hana'ah, chametz she'avar alav Pesach is also assur b'hana'ah. Right, it's August now. Yeah, but if you had scotch sitting in in house, and you didn't sell it, you're not allowed to a lechaim with that now in shabbos nachamu. It's chametz all over pesach. That's something that's going to be ossur b'hana'ah. In the world of bitul, when you have a taruvos of chametz and a davar hamutar, chametz we know is b'mashehu. So, if you think about it, it's almost irrationally prohibitive. And it's very very tzarich biur. What's the reason for this? Why would chametz be so so chamur? You know who discusses this shaila? The Radvaz. The Radvaz. In Shailos u'Tshuvos Radvaz, in uh tshuva, there's a lot of tshuvos from the Radvaz kidua, taf taf kuf ayin zayin. This is 977. The Radvaz was asked this question. Someone asked him, "Ma nishtana chametz b'pesach mikol issurim sh'ba'Torah?" Why is it that chametz in pesach is so different than all the other issurei Torah? And he went on and mentioned everything that we just spoke out and more, by the way. The fact that in order not to be able to buy your own by your own chametz, so you're supposed to do bitul chametz and hamavatel tzarich sheyivda. Right? It's it's mind-boggling, the amount of things that we do. And the Radvaz goes through and explains the shaila of the shaila very nicely and he tells him there's zero precedent. Not only is there no precedent, he says even avoda zara, where it says "V'lo ye'aveid ba'yotecha umma min acherim." Which avoda zara is shakul k'neged kol ha'Torah kulah. It is not as chamur to have an avoda zara sandwich in your refrigerator as it is to have chametz b'pesach. And he says, "It's a pellah in the shaila asked to the Radvaz and he takke no hava amina." And the Radvaz says, "I have two mahalchim how I can answer this question." The first mahalch, which he spends the majority of the tshuva discussing, is a mahalch that at the end of the day he says, "I don't prefer cuz I feel it has holes in it." So, as a result, ayin sham. Take a look at Tshuvos Radvaz, tshuva 997. 977. But then the Radvaz says, "Me, I'm going to tell you the pshat that I think is the shot and that is I'm not sure I don't know I'm relying on what I said in the mattress it's a to the it is the proverbial the sourdough of the dough for looking it's for that reason the person has to make sure that he's going to get rid of it from himself and he has to search every crevice of his master voice and you have to make sure that you eradicate it completely and you don't even leave over a culture I think it's what I'm telling you now is it says the I was in the comments the fact that you know that you eat it and if you eat it you have and you can't even have it in your resource and if you do you have two love in and in a say and the fact that it's also how much all about it's also and the fact that even if you you're not over by but I feel you have to do a and even if you have a master left over in a I feel the bottle so I was and the only rationale the only explanation I can come up with is I can understand how much all about that the the is the source of the and it's for that reason you have to get rid of it you have to eradicate every trace of it and if there's one trace you never know what that can ultimately lead to and it's for that reason I feel a master you have to have a perfectly bill of health because if there's a little bit there that in and of itself could be very very dangerous now what's this mattress that the advisor is referring to so the madras that he's referring to is the Zohar Hakodesh. It's in Raya Mehemna. It's in Parshas Bo, on daf mem alef bet. So, the Raya Mehemna goes through all the different issurim that you have on Pesach. Vayiso am matzah terem yit- yechmatz. Zot the Raya Mehemna, "Pikudei d'ola var chametz." This pasuk is teaching us the mitzvah to do biur chametz. And he goes on to explain, Because we know the Chaverim said on the pasuk, "Sor lo yimatzei b'vateichem." That the chilluk you always find between chametz and matzah is do yetzer ra and do yetzer tov. That the matzah is the yetzer tov and the chametz is the yetzer ra. So, "Sor lo yimatzei b'vateichem" and "Vayiso am matzah terem yit- yechmatz" and the issur d'oraisa by "Rabbi yimatzei" and the mitzvah d'rabbonan of bedikas chametz is all related to the inyan that the chametz is the yetzer hara. And it's for that reason on Pesach you have to get rid of the yetzer hara. This is the madras that the advisor's referring to. And he said, "Al kein ani someach al divrei Rav Zalman Medrashos." This must be what's going on over here and this must be why it's so chomer, the inyan of chametz on Pesach. Now, the truth is, the fact that the yetzer hara is referred to as the sar shel Eisav, everybody knows that. Where do you think the term sar shel Eisav comes from? Right, it comes from that inyan. It's in Maseches Brachos, daf yud zayin amud alef. The Gemara says Rav Alexandri blessed the matzliach omer hachi. When he finished davening, he would say the following tefillah, "Ribbono shel Olam, Galei v'yadua lifanecha she'veteinu la'asos retzonecha. U'mima'akev sar shel Eisav, v'shibud malchiyos. See, he writes in the front of it, "She'tatzileinu miyad v'noshe la'asos chukrei retzonecha." So, Rav Alexandri said a tefillah and he would say that, "Ribbono shel Olam, you know how badly Yidden want to serve you. But, you know what gets in the way? The sar shel Eisav gets in the way. Who's the sar shel Eisav? It's the yetzer hara shel krasha. So, you see already Rav Alexandri referred to the yetzer hara as the sar it's more foolish and so you have to that's the union of beer and it's and it's for that reason so the only way I can make sense of this in here. Truth is I saw that Barbanel often are here by this is why is it so serious? Why is it so common? The Barbanel the ultimate pastor. A Barbanel who learns right we know this from the saying animal but I don't know what exactly like he says the shot has to be because the represents the eight Sahara and there's an avoid of the year on Pesach he has to get rid of the eight heart. Now truth is you have to think about this for one second on Pesach there's an avoid of getting rid of that's what the whole business is and this this is what this is all about and this is what it's about. Yeah it's a it's a matter but come on it doesn't explain it. How can it be so much more than that if it's like a safe cotton and that's all right. The terror says no it's represents the eight Sahara and on Pesach there's an avoid of getting rid of the eight Sahara eradicating every little trace because any little that a person has in his even could one day become a very very big problem. What's it to do with Pesach? What's it to do with Pesach? Pesach is I would think that this is an I would think that this is something you do I seriously I would think don't eat that sounds like a good idea right? Thou shall not eat on your that would make a lot of sense because on Yom Kippur don't even have it in your house that's what you would think would be a perfect Indian. Because it's a matter of and it's a matter of you have to fight that's what you have to do so you have to have so you should do is you should take an you should be and this is going to be you very very much to understand with what you're really trying to do and by you going ahead and by you doing that like this, you're going to be able to get rid of the What's the What's What's the correlation? What's the connection between this and with the of the of the of the of the of the of the of the of And again, you know, sometimes you learn a you learn a Okay, this is a Maybe it doesn't have to be so much to do with the But the is telling you this is the only way I could learn the I have no understanding of the of the unless you tell me the represents the And by us getting rid of we're somehow internalizing the this idea that we're getting rid of our And the said the same exact thing. So, if you have two 16th century that are telling you the same exact thing and that thing is the only way we can give with the That means there has to be something very, very strongly correlating this and because I don't think there's anything that screams from the rooftops more than or the lack thereof. So, what exactly is the connection? And there has to be a answer to this. If the answer is not you're wrong. You can't come up with a You can't tell me a It has to be a answer. But I think the answer is I think it's it's so that that's why we overlook it a little bit. And that is Before the left the the the the the the the the the the the the the the the They brought a of the of the of the of the of the Why did they bring the of the of the of the of the of the When we learned the we spoke about the and you know, some interesting Egyptology raid about how the Egyptians were notorious of the and one of the primary that they used to worship was the constellation of Nissan, which is the And it's for that reason the were told take their and slaughter it and give it up to who? To the real creator of the world. Give it to our Kodesh Baruchu. Before the Yidden left Mitzrayim, they were told, "Listen, have her we're leaving. We're going to go away from 430, 400 to 10, 116, 86. You're getting rid of that whole terrible, traumatic chapter in your lives. But before you leave, you need to detach yourself from the culture of the Egyptians." That was the carbon Pesach. And it started with taking the carbon on the 10th day. And they had to do beaker for 4 days. It was a tremendous avodah. But before the Yidden left Mitzrayim, they needed to detach themselves on some level from the culture of Mitzrayim. And that meant mishchuyat chameirah avodah zarah. And then afterwards, u'chlu chametz u'matzah. That was the avodah of the carbon Pesach. It would seem that the avodah of chametz is very much related to the avodah of the carbon Pesach. The Yidden were told, "You're going to leave, but in order for you to leave, you have to detach yourself from avodah zarah." Beseder. And that's going to be done with this one incredible pe'ulah. And that is take avodah zarah, the Egyptians' suicide mission, and bring it as a carbon literally to our Kodesh Baruchu. But in addition to that, every single person was told that he has to go ahead, he has to be meva'er the chametz from his house. Which meant, don't have any chametz inside your neshama. Take the chametz out of your guf, out of your machshavah. That's part and parcel of the avodah. This is not some gishmaka inyan that you find in Sifrei Machshavah that relate to the avodah of a No, the Yidden left Mitzrayim after they brought the carbon Pesach. Because the first thing they had to do was mishchu kulchem tzain. So, they had to first detach themselves from the avodah zarah. Part and parcel of detaching themselves from the avodah zarah, part of this avodah was was to go not just to the symptom, go to the source. Right, avodah zarah is the symptom. What's the source of these problems? It's all the like the source of the me back of the source of the So if you can get rid of the the taiva comes from the yates order. So if you get rid of the yates order you knock out the taiva the gaiva the kin everything goes along with it, right? So what they were told was is you have to go to the shores and that's why every year Pesach when they avoid the to Hebrew again yet with the soda. Get rid of the and understand amuna understand bitochen understand that Baruch Hu. So the avoid is we go we get rid of the because we understand that the represents the source of the and being that the represents the source of the that's the avoid of the year on Pesach. This is not some of the think about what you didn't do when they left first they got rid of the and then they left that's what we need to do. That's what it means to prepare for Pesach. Prepare for Pesach means it means what just make sure you don't have a crumb in your house. Yeah, that's what it means in in the sir. But let's be honest if somebody figures out a way to get rid of every crumb but he never thought about the source of the was looking in the according to their advice according to the he missed the whole he almost missed the whole point. He missed the whole point it's very hard to prepare for Pesach. Again we have to do it these are but at the same time you got for doing it. But in terms of the of the understanding the of the Dr. Dr. This is the I cannot I have no other way. So again when you hear the source of the the next time it's not sure. This is out of the Dr. Dr. That's what we miss out on with a matter of the floor that I found. But as he I stand this in the from the door. So the what I got is called in the beginning of the I got that as a he has what he refers to as says there's three of them three that you can take out of the seder and he writes a beautiful pill pill on these really mood and that you could take out. The first limud is related to Kol Chamira the the the the lift of the talks about the Indian of combats and he says as follows. He says the initial advisor to voice of the voice of me out of a similar tough tough find out above. Says the advice was already asked such an obvious question. He was asked that why is on Pesach so Chametz? Manisch kind of Chametz the Pesach Mishary Mishary Torah. Koresh, you can't even have it to love in and I say also Chametz of all the Pesach is even also a no. It's the mashu, you have to bitterly have to do bedika. And the Hidda brings the Mahalach of the Radvaz. He said that I can show me I'll give you all the madroshas and that is that the Chametz represents the social of and when you understand that it represents the social of represents the you know how serious it is if a person has a little bit of inside of him. You have to get rid of it. You can't have a dot of so you're right if you think of it Chametz as a crumb then I hear this feels a little right maybe we're overdoing it a little bit like we're over playing our hand. It's the horror a little bit of horror of a mensch that could take the whole person down. One day that can creep up and it's over. So that's a very common to have your mission says right the horror is very very dangerous and that's why when you fight the horror it's been mashu. You did I don't care. You better do too. It's in the what do you mean it's in the I don't care if it's in the that mashu can always come and rear its ugly head and it's for that reason it's also come. See the brings the kasha that the shoyel asked the Radvaz this beautiful beautiful question and he brings the teretz of the Radvaz and says the Hidda the of a nechelium bito." He says, "Your eyes are now seeing very, very clearly." Shaharav, zikhrono livrakha, referring to the Red Guards, pishpesh v'lo matza tam l'khumtz khometz asher khimera d'Raza. He said he went, he was pishpesh v'lo matza, right? This is uh pun intended. He searched and he tried looking this way and looking that way and he could not find any mahalakh al pi avshat vadin. He had no eitza v'hutzrakh litzmakh atzmi al ha remez. And he was forced to come to the remez, the Red Guards, writing a t'shuva. He doesn't mean the Rabbeinu Tam, but we said we found it in the Rabbeinu Tam also. He said he had absolutely no mahalakh how to do it. D'nimtza shahar remez shel ha khometz hu avshat l'shonei Azov shel ha Hida. The remez of khometz is the avshat. Ki kol ha khumrei soein lo oir Adam she'tzorekh l'histarekh m'oid m'oid min ha yetzer hara. Ul'khapes b'kheirei v'sitrei khadrei libo. Im shemet davar nimtza bo l'maher l'vaer ul'soref. This is what the yet has to do. Ul'zarev m'oid b'vaer uv'vaer matzei kulei avon ulai einakhtzeil mimenu. And then, k'darko, w- in a poetic way that only the Hida was able to write in. He goes and he talks about this Indian. How beautiful is that? D'nimtza shahar remez shel ha khometz hu avshat. Pushit boktzin. Har remez shel ha khometz hu avshat. Hida says a lot of things in that L'vav Alaf. It's my most beautiful ein sham, but I'll just tell you one and we'll end with this. And that is, we know one of the most basic halakhas of bittul khometz is ein bittul khometz ela b'sreifa. It's makhlik sh'biyn u'vein ha khakhamim haim m'kaymin mitzvas tashbisu. Aber, we do it with sreifa. He says, "Why does it have to be with sreifa?" Ein bittul khometz ela b'sreifa. So, he says that if the whole Indian of khometz is really just a remez to the yetzer hara, that means what the Torah is telling you is that the way you get rid of the yetzer hara is with sreifa. You have to burn the yetzer hara. So, how do you burn the eight Sahara? What does that even mean? He says the Gamorah says in Maseches Kedushin Barasi Yetzer Hara Ubarasi Torah Tavlin, which means the one way for a Yid to overcome the Yetzer Hara there's one way and one way only and that is it's through Torah. Torah is nimshal la'aish. You know how you sear the chametz? You know how you burn the Sorshei Eisav? It's with the fire of Torah Zachar Kidah. And the Kidah says that I want to tell you. He says I've seen a lot of people they try to be ma'avir people the chuva. Some people do it with nice shmoozing and some people do it this way and some people do it that way. It's all gevaldig. It's all gevaldig. But he says at the end of the day the only thing that has staying power, the only way a Yid can actually get rid of his Yetzer Hara ain bitul chametz ela b'sreifa chazal said. It's the only way you can be mekayem the mitzvah of tashbisu is by burning it. It's through Torah. And it's the first chazal Barasi Yetzer Hara Barasi Torah Tavlin says Sham says right in the beginning of the safer that the Torah told you this is the only thing that works. And if the Torah is telling you it's the only thing that works, the doctor told you this is all that works. So, now what are you going to do? You're going to fight with the doctor? There's nothing else that works. The only eitzah is the Torah. But it's not just the Torah, it's the fire of the Torah. That's the eitzah. You know you overcome the Yetzer Hara? It's with the fire of the Torah. Person can learn Torah and it's not fire, it's fire. So, when we say fire, it's fire. This is the takeaway. You want to know what the lesson is? We fight the Yetzer Hara, we fight the Yetzer Hara this way, that way and the other way. But at the end of the day Barasi Yetzer Hara Barasi Torah Tavlin and the Yom Tov of Pesach from all places, who would have thunk it? The Yom Tov of Pesach teaches us this incredible mussar haskel and that is the pashut shat of the chametz is the Sorshei Eisav. It's the Gamorah Brochos It's the Rambam in Parshas Bo Daf Mem Amud Beis. We have to manage this is something and this is coming as news to me. So, it's something that we all need to get at after process a little bit and try to make sense of it. Ten l'chacham v'yachkim od. But at the end of the day, the end of the day, the way we overcome the midst of is by destroying we throw into the fire. It's the fire of Torah. When a person engages himself in the passion of learning, he immerses himself in the age of Torah, he realizes there are things that are more and sweeter and more fiery than all the that's the way to overcome the heart of Satan. Through the age of Torah, age of Torah, but we should be to have some level of over the age of heart.