To Cook or to Roast—That is the Question - Parsha Bo/Pesach - By Rabbi YY Jacobson

[Music] good evening to cook or to roast that is the question tonight we are going to explore five perspectives on what seems as a strange and enigmatic commandment connected to the holiday of Pisa articulated in the portion of boy at last the night of freedom has arrived after 210 years of living in a foreign country a major part of that time under unbearable and excruciating conditions subjected to torture slave labor barbarism and horrible treatment the Jewish people the young and new Hebrew nation is about to experience Liberty free at last free at last moisture obey no Moses instructs the Jewish people concerning their behavior on that night that faithful night preceding the day when they will finally leave their oppression in Egypt surprisingly the menu and the cuisine of that night's meal occupies a major place in the Torah and in the genesis of the Jewish people as a nation that night Moses told them every family or a few families together had to bring an offering the carbon paste on the Passover offering a sheep a lamb or a kid the goat and instructs them in the name of God on how to prepare that offering let's look inside please bring up source number one in your curriculum you have a PDF document right below the video the Torah says Moses commands the Jewish people God commands Moses to command the Jewish people for a Lewis buzzer bar Leila has its Liege amatis armored Hermes loo they shall eat the meat on this night roasted on fire eat it together with matzah and bitter herbs I'll tell you may men who know do not eat from it roasted in a pot ooh boy shale or cooked in a pot with any other liquid mush album I am or cook boiled in water qiyam silly hu must eat it roast it on fire we shall crevalle kheer by its head roasted its head with its leg with this it with its innards I translated I know some of my friends listening will comment on the translation of na don't eat it know what does not mean I translated according to the rash bomb who says no means to roast it in a pot you put it in a pot on fire and it roasts in the pot in its own liquids and the liquids that are come out from the very meat so don't eat it pot roast it do not eat it cooked in a pot with any liquid or cooked and boiled in water only roast and directly on a fire without a pot a BBQ Rashi translates na as partially cooked there veneza translates na as raw but whatever the translation the bottom line is that they could not prepare this offering this lamb or this kid in a pot boiled sauteed roasted in a pot rather it had to be roasted directly on fire indeed this was the tradition every year on Passover every Jewish family every Jewish household or a few households together would bring a sacrifice on the day before Pesach the 14th day of the Hebrew month of Nisan a lamb were a kid part of it was burnt on the altar in the Temple of Jerusalem they would go home and then roast the carbon paisa the Passover offering was roasted as a complete animal as the Torah says the head the leg the innards with a spit on fire and this became a major staple of the Seder it would be eaten together with matzah and bitter herbs today of course without the sacrifices without the temple and the sanctuary we're missing that part of the Seder table we have the matzah we have the murderer but we don't have the Passover barbeque we do not have the roasted meat of the Passover offering as a memory of it we eat the afikomen a special piece of matzah to commemorate the Passover offering now it's in this Mitzvah that we encounter in a rather moving way a profound and important idea in Judaism namely that God the Creator of heaven and earth is not only interested in abstract philosophical truths in cosmic and existential ideas and issues but rather the grand creator and Orchestrator of the world is interested in your kitchen patterns and how you prepare your dinner whether it's on the microwave in the oven whether you make a barbecue around the grill or in a bonfire directly in the Jewish imagination and the Jewish well time sow and God is concerned with every detail of human existence in human affairs yet the question remains why this commandment why did God care of the Jewish people would prepare their Passover food in another fashion if you want to setae it you want to roast it in a pot you want to boil it you want to cook it why the requirement and the probe that it must be roasted directly on fire not even roasted in a pot sometimes you can roast it in a pot you don't bring in any other liquids it's just roasting on the pot from its own liquids even that was not good it had to be not only can't you use any liquids water or oil or anything else you couldn't even put it directly in a pot on fire and have it roast from its own liquids it had to come directly in contact with the fire itself without any pot separating it from the fire and only then did you fulfill the mitzvot why we don't find this by any other sacrifice usually God does not care how people prepare the food you want a barbecue barbecue cousin - hey do you want a roast you want a boil you want to satay you want a pot roast put in an oven bake whatever way you want to prepare your food including the sacrifices many of the sacrifices were cooked and eaten by the Kohen and by the people how did they prepare it how they wanted they can cook it they can roast it but only by the Passover offering is there a commandment you have to have it Sleater after austen's now don't get me wrong I have nothing against a good barbecue is very nice certainly a barbecue together with the crispy buns we call matzah I guess that would be the modern version of the pace of barbecue together with some spicy of barbecue sauce they called more bitter herbs it's great but why was it a moral and divine obligation for the Seder of the first Passover and for every say there since during the temple and era when they would bring the Passover offering I want to present five perspectives there are more but for this class I think five will suffice let's present first the literal explanation presented by the author of safe version of the Book of Education a brief encyclopedia of all the 613 mitzvot of the Torah with a concise description of each Mitzvah a concise description of its basic laws and a concise description of its reason says decipher happiness open up source number two please Shanah Tovah NOLA helps lead Africa the fish Akash there has been a malacca miss sorry omelette hope starts li if he shall michael Toivo Muto we were commanded to eat roasted food because this is the way of princes of aristocrats to eat roasted meat because it's a very delicious food I wish I remained a mute hilum LaSalle Modbus ER chat a secured em Kiev who shal okay they la Molly bit numb the rest of the nation who are more poor more impoverished cannot afford to eat in this style because they only have a little meat they don't have such large quantities so therefore the little meat that they can afford they eat only in a cooked way in order to be able to satiate their stomachs what he means is when you cook when you boil so then you put in some other substances you put in some other ingredients you put in some vegetables you put on some other food they don't have enough meat to fill to fill them up to satiate them so therefore they need other substances so therefore you cook it in a pot you've appeared in a pattern an oven you roast or bake in an oven or you cook in a pot but but the aristocrats the wealthy princes and kings they can afford endless quantities of meat so therefore they sit and they roast and they barbeque because they can be satisfied from the meat itself so the famous continues my own new cycle on my personal is the conscience on Allah heroes Leo's mom life is kinda mom Kadosh we are eating the Passover offering to commemorate our Liberty our liberation to become a kingdom of princes and a holy nation vada royal on Elysee magma Selassie there are haters Viserys certainly it's appropriate that we eat it in an aristocratic way in a way of liberty and freedom and expansiveness so the night of past even the poorest drew his a prince is a king behave aristocratic elite behave in an expensive wealthy liberated fashion barbecue don't cook and then the shineth adds another reason mill VAD Masha Phyllis that's Lea your ear a logic puzzle shiatsu permits I in vallejo malicious actually is Marshall big day roasting barbecuing takes much faster than cooking as anybody who barbecues knows and they were in a rush there was a symbolism here that there's a rush to get out of this place and therefore do everything swiftly so roasted and fire rather than cook it two explanations in the safer ahead take a look source number three another perspective completely presented by the das gain and Mobilier Tasos in his in its commentary on parshas by on this Mitzvah and it's interesting the das gain and brings it these as Peter Shriver it comes from the Evan Ezra Rubino of Rama Vanessa although and our published Ivan Ezra's and homage this doesn't say perhaps elsewhere but this explanation that we're going to learn here is also found in Zoe Hart in parsha spinjas it's also quoted in some amid Russian that Irish lamer quote that sure have more quotes it's an accepted interpretation and many sources early sources dr. das gained him and source real estate Elvis mitzrayim tis below the Sheep was a deity it was worshipped by the Egyptians so for the Jewish people to slaughter in and Enid was an abomination it was a disgrace Shama time to align its layer called SAR camp in Arusha biome it's true so the Jews might think let's not roast it fully let's eat it when it's still raw so that there shouldn't be any delay of time and the Egyptians will sense what is going on that the Jews are eating their God Talmud Lima Altos looming men are not there for the Torah says don't eat it half cooked have roasted roasted fully let it be well done well done we're not in a rush Shamu Tamra you might say never sled on a casino bidet or a foreign we'll cook it will cook it fully when you cook it you can cover it in the pot so nobody will see Tom with laborer bustling over so by Maya mr. Torres says you can't cook it in water in a pot it has to be out in the open in the fire let everybody see chef more timely you might say okay laughter Horatio a quraían Valley Aikido by cry by Akira Mosley's we'll cut it up in pieces so they won't recognize what it is Talmud lima rice Chakravarti is the torah says no you have to roast it as one complete animal so they can recognize what it is the sower adds another detail when you cook it you cover the pot there's no smell but when you barbecue there are Rome where the fragrance goes all over the place there's no way to hide it this then was a commandment of God that tonight you're going to behave truly as free people free at last liberated you don't belong to the Egyptians anymore you don't have to have any more slave mentality enough with your fear enough with your mediocrity it's time for pride for self-expression don't be scared of the Egyptians embrace your identity and your destiny with passion with zest them with inner confidence and faith this is the first symbol of freedom and therefore let it be exposed what you're doing do it out in the open let them see it let them smell it the zora explains that the reason Ossie says don't break bones they'll afterwards see the bones so this is the third explanation that's kanima Bally Atos was a very relevant idea today now we come to number four number four is the Mahalo the great morale the rabbi of Prague today in Czechoslovakia lived in the 16th century rabbi yehuda lever of Prague he wrote many works including a work dedicated to pay saga Voris Hashem a PI's a commentary on the Haggadah show paisa and we want to focus on the interpretation now of the Maharal of Prague in your curriculum in your PDF I quoted a few lines from a long explanation of their morale so you could look there inside and follow his words but here I'm going to summarize one idea that morale says he says let's understand the physical difference between what happens when you cook boil and what happens when you roast cooking is an act which assimilates roasting is an act which separates rejects when you we cook we draw several other ingredients into the object the food we are boiling these ingredients is assimilate with the object and the object itself absorbs and even adapts itself to the added components it also expands absorbing the other ingredients and the food that's being boiled becomes soft and it begins to disintegrate and the longer it's cooked the softer it becomes and the more it disintegrates roasting however achieves exactly the reverse its main function is to expel to reject not only does it remove all of the blood the present but it also separates all the ingredients --is that are not essential to the meat as such roasting shrinks the meat it makes it tough and impenetrable this then was the reason that on this night the Jewish people had to eat a sacrifice that was roasted on fire and the mahara goes on to explain this in very deep philosophical terms as his style but let me try to deduce one idea call one idea from the remarkable concept amar I was presenting to us at this stage of Jewish history the roasting of the meat rather than the boiling of the meat represented it was symbolic of what type of mindset and identity they had to develop Jewish history would of course bring us in contact with diverse cultures civilizations religions perspectives would forces tend to act with so many different philosophies and ways of looking at the world some barbaric some cultural some aesthetic some deeply spiritual and impressive and some horrifying this is the story of Jewish existence of Jewish history but at the first night at the genesis of Jewish histories of the mahara at this moment Moses is telling them tonight you cannot cook you cannot boil tonight you must roast it on fire you can't cook and boil in which the food dissolves it would to become soft in which it disintegrates in which it expands by absorbing other ingredients rather tonight the focus has to be on complete holistic oneness and unity tonight you have to expel like in a roast expel all the other ingredients us remove the blood reject and separate all the ingredients that are not essential to the meat let them meet shrink become tough and impenetrable tonight the Jewish people have to define themselves completely within anthrax solid foundations not allowing other influences other cultures other ideas of the perspectives to penetrate them and to redefine their identity why because if at the genesis of your identity you allow yourself the influence to be influenced by other ingredients then what can happen is you may dissolve and nothing more remain of you so the genesis of jewish history the genesis of jewish experience must have the model of Slee h you must build solid impenetrable rock strong foundations of who you are your identity as Jews a singular holistic one nation under the rulership and in a covenant with a singular God recognizing that there is oneness and singularity in the cosmos no fragmentation no split the Jewish story is a story of oneness a full commitment that defines the entire person 24 hours a day the Jewish story is a story of oneness that permeates all of existence all of history all of the cosmos all of life all of reality based on the idea that is a oneness at the core of reality at the beginning of Jewish history there is no room for this fragmentation from this for this disintegration later once you roast it once your meat is tough impenetrable you know who it is because you reject other ingredients once the meat expels all the ingredients as that are far into it and therefore it shrinks because everything that was not essential to it is gone now you could call and that's why other sacrifices God doesn't mix into the Jewish menu you want a roast roast you want to cook you can cook now you can navigate the various influences of the world and on the contrary you can be enhanced you can be enriched by genuine ideas and contributions of various civilizations over history fascinating take the there's one exception you know where the Torah does say to cook not a roast you know we're in no tsiyon in the Book of Numbers the nozzle the nozzle right who was a man who commander a woman who consecrated himself completely to God grows the here stays away from impurity stays away from wine from any form of intoxication dedicates a certain period of time to complete spirituality at the end of this stage the Nasser brings a carbon than other right brings an offering a ram and there the Torah says that the forearm of the RAM has to be cooked Roy Abu Salem has to be cooked cooked in water you see the difference when the Jewish people were in Egypt for so many years there about embark on a new journey they're about to develop their identity here the Torah says let the meat be impenetrable let them meat be rock solid let them meat expel any ingredient that is not essential to itself you must first learn who you are you must embrace your identity you must make peace with yourself you must experience life holistically and fully from the vantage point of Torah and Judaism without any other influence because if not you will not have a core and you will dissolve you will disintegrate the Nasser who represents a person who already graduated immense simmer and holiness you cook and hence the wood great thinkers great contributors of Judaism Judaism in general at scholars were never scared of a confrontation of a dialogue of so many different perspectives and philosophies there was no lack of confidence to be able to appreciate different contributions and to be able to understand the differences and also to be able to utilize the genuine gems that exist in various perspectives in the world as something that can only allow us to appreciate the Torah and yet a far deeper richer and more diversified way to be able to see the truths of godliness within so many different aspects of wisdom and culture within the world but if you begin right away with cooking you don't begin with roasting then they'll be very hard for you to weather all of the various influences because they may just confuse you and fragment you rather than enrich you and expand your horizons in a noble job I thought that this explanation explains a fascinating Madras the Madras says look at source number four bring up source number four the measure says am and establish my Sabha partial - suave Shannon Marvin Lewis a boss of Malaya its liege mr. Lavrov its ultimate efficient age you have to eat the meat of the Passover roasted on fire and the merit of Abraham whom I saved from the fire so we have to roast our meat in fire because Abraham was saved from the fire in fact the word Slee is also like the word that homology is like the word hid salt have I saved but what is the meaning of this it's true Abraham the Midrash tells us elsewhere was throwing into a furnace by numerate because he rejected the pagan idolatry of his father and the community and the society and he embraced monotheism ethical monotheism he was thrown into the fire Abraham was miraculously saved from the fire so because Abraham was saved from the fire therefore we have to roast our meat and fire what's the connection that seems like a difficult connection to understand but based on the interpretation of the morale I think it's pretty clear because this is what Abraham represented Abraham had to stand up to a whole world of Rama every who may even after the Harlem culinary record is called the Avery which means this side he was on one side and the world was on another side he had to stand up not just to his father and mother which was hard enough to the entire culture to civilization to the world and he had to scream ie Kushan Bechet mash em kill em he had to scream acid ah got over the veldt that there's a god that there's a moral truth at the core of the universe that we were conceived in love and that our life has purpose he had to begin to pave the road in the jungle of history and to give civilization and existence the dignity of having a purpose he had to shout and the clear that is a oneness to the world that there is duties and responsibilities moral duties and responsibilities and that life essentially is spiritual is defined a revelation and for this he was thrown into firing it to be plucked out miraculously ah come as the medicine says because of that when we were liberated the first night we had to embrace our identity in a singular holistic fashion ously age but if in the beginning of your identity as a Jew you're wishy-washy you're spineless you're trying to match from everybody you know people who go there Tsongas Bor and they don't want to miss one dish that this looks good this is good this looks good and you will not be able they represent what a Jew is supposed to represent in the world what the Jews supposed to represent in the world is to revolutionize the landscape of planet Earth and to reveal that the world essentially is a divine place to be able to generate that kiss between heaven and earth through every thought and word an action and encounter an experience you have to be able to know you are from within and embrace it with solidness and confidence and peace and single-mindedness not because you're naive and not because you close minded or not because you're scared and not because you're not interested and you're not curious and an inquisitive on the contrary it's because you want to be able to be you you don't want to be split you don't want to be fragmented into many pieces you don't want to be cooked and becomes soft then you have one piece a one piece there you want to be salad impenetrable tough not tough in the sense of unkind but tough in the sense that you know who you are and then you can give the world your gift and then you can appreciate the contributions of many people and cultures and nations and civilizations and it will only intensify your own identity in your own commitment and your own beauty rather than confuse you by causing you to live in ambivalence so it's Abraham's readiness to go into the fire that challenges us on the night of pesad to eat roast you see how the Madras is now explained with a new light let's now go to the next fifth perspective this perspective is based on the teachings of Hasidic Jewish mysticism and spirituality particularly based on a based on a private Journal that the lubavitcher rebbe wrote in his younger years published in volumes known as Russia mice these were private writings that he wrote a volume 37 and from an idea that he develops over there we can deduce one of the great perspectives of Hasidism on this mitzvah of eating only roast and briefly we have to understand again the difference between cooking and roasting of course when you cooker your boil you're using fire the fires under the pot but yourself water or if not water or other liquids when you're roasting there's no liquids it is just the meat comes in direct contact with the fire without any other liquids even when you're roasting in a pot without liquids but there's still a separation between the food and the fire the stuff the pot is separating them it's called an halakhah slike der it's roasted in a kadai in a pot but there's still a pot separating the meat from the fire and that's forbidden mom paisa umm pays such there's no pot no Kayle whatsoever no pot no oven directly in the fire spit you put it in the mat lamb you write directly in the fire the real thing what's the difference between fire and water fire of course is never content the flame on a wick is always dancing always swaying always licking the year trying to rise upwards trying to kiss heaven so to speak fires restless fires never calm fire never relaxes water on the other hand can be contained you can contain water in a cup and it will be more or less tranquil in one place in a restful fashion so in the works of Kabbalah and Hasidism fire represents upward striving yearning thirst passion tension restlessness never satisfied with the status quo never make peace with what is you never tell a flame okay calm down you have a nice wig you have lovely oil here you have a good law calm down the fires never come it's always so chuckles and chuckles the Zohar says the reason if you go into a yeshiva you go into a shul you'll see the Jewish students sit and learn Torah and what do they do they sway chuckles back and forth by daven in by learning why so there's oh I says because the Torah says Nayar hashem knishmas Sodom the soul is like a flame and a flame never remains in one place flame always sways water on the other hand symbolizes satiation containment tranquility fulfillment calmness fire embodies tension water represents resolution fire represents the absence of complacency a war against complacency and water represents making peace with what you have complacency it's expressed in another facet the fire and water fire decomposes fire breaks fire shatters fire divides take an object and put it in fire and the fire will challenge it to its core literally no pun intended you put something in the fire and the fire will break it water on the contrary water is a substance that often connects it unites things and integrates things so fire never accepts anything as is you put something in fire it shatters the challenges that it breaks water on the contrary connects now I want to ask you a question what type of life should we strive for should we strive for a life of fire should we strive for a life of water should we yearn for a journey of endless ambition fervor and thirst or for an existence of tranquility and gratification as you know in the Far Eastern disciplines one of the highest states a person can achieve is complete serenity complete tranquility no sense of tension searching for something more that lack of satiation that so many of us have as the meander says aina the mace of a shot see tava sabia die you have it in your curriculum a person doesn't die with even half of his cravings fulfilled the Midrash says Misha Ashley moderate samus I am you have $100 you want 200 now you have 200 I've amazed you want for you have four you won eight the the quest always continues the question is only what the number is but the nature is always there so in the far east one of the highest states a person can reach us trying to get somewhere on the contrary where you are as perfect just melt away in the oneness of the cosmos and the oneness of karma stop your name we would imagine that that's what freedom is freedom is achieving your state in which your psyche is cleansed for finally for all pension just be happy be content be complacent be smug for heaven's sake just as they say chill out take a deep breath close your eyes and say everything is perfect especially here in New York Spring has finally arrived after a very long and excruciating cold winter so go out close your eyes take a deep breath and and enjoy I know my listeners in California don't know what I'm talking about but for that you have to live in New York that's freedom stop with your longing stop pining stop perspiring why is life a battlefield of ideas and emotions show me the heart unfettered by foolish dreams and I'll show you a happy man stop dreaming accept the status quo comes the town but at the end of tracted brothers and the clears ideological war against this notion in the Far East you can look it up in your curriculum tell me they come in a lemon look students of Torah have no rest we're fine in this world but we believe in the next world lloyd Bilaam has eval iba l'm haba not in this world not in the next world come on enough that I have to run and try to catch my tail in this world the next will give me a little bit give me a little rest Zaki digging more in Ain the Talmud says no ain't lemon mocha labellum oz of olive oil Imam why do we want to torture people this is the story of Passover comes the Torah and tells us that on the very night when Israel embraced the blessings of freedom when it embarked on its journey towards autonomy and liberty it simultaneously learned that the Passover freedom offering could not be prepared even with one single drop of water which kebab represents resolution and containment it had to be propelled only through direct contact with fire other offerings you could cook you can boil put in a little water put it in a pot here no water no pot only fire why is this freedom because freedom is the ability to be truly yourself what is freedom freedom is the ability to be fully yourself which means fully human and what does it mean to be human to be human is to be a finite creature who was moved by a sense of infinity human being created in the image of God and God is ain't safe God is infinite senses the presence of endless mystery of endless infinity of limitlessness and therefore to be human to is to be moved by the infinite and therefore to never be completely satisfied with the status quo Adam Lamar you'll odd a leaf as the clears - job a man was born to toil we constantly seek in urine for change and when change comes our celebration is short-lived by the search for yet another change a new void has to be filled and we are now challenged to overcome the new void why are we never satiated this according to the Hasidic masters is not a horrible trait of humanity that were just crazy gluttons who just always want more since we were created in the image of an infinite God so every human being in the core of his or her identity senses that there is always something greater deeper and truer than my present condition to be human as the powerful experience of a finite creature being called being moved by an infinite reality so therefore to leave live a free life means to never be satisfied and complacent with your present state of existence to never be satisfied with your personal growth with your moral achievements with your spiritual accomplishments with your good deeds with your beautiful and noble actions thoughts and words to live in genuine freedom means that you don't allow even one drop of water to slake your thirst and to silence requests you don't even allow it pots to contain and limit your inner fervor and passion to continuously generate the kiss between heaven and earth between soul and body between the infinite and the finite you would think okay I'm not going to mix in water but at least let me put it in a pot what is a pot the pot contains the fire upon channels the fire or barbecued is not even a channel there's not even a container it's pure fire the night of freedom you would think what is freedom freedom is get me in a path put me water let's relax comes the Torah and says that's superficial freedom real freedom is the freedom to be truly you the freedom to express your full deepest self the freedom to know who you are and live it and who are you you're a piece of infinity and therefore your dream of infinity there's a fascinating Meldrick you can look at it in your PDF it's a beautiful meddra Shinkai helis in Ecclesiastes the gamma Hahn officially Tamale the soul never gets filled up diminish Marshall Ahmad over Diamond Leroy Nia no sabes Mela Kimya Vela commissure boy aluminum crusher from a clumsy basmala cakana fish in wave a silicone Madonna aluminum Klum largely he mean alien this is a simple man a peasant married a princess the daughter of the king and he always feels guilty because whenever he brings her all of his gifts are meaningless to her because she grew up in royalty she grew up in the home of a monarch so what is he gonna give her you know he finally gets to the tennis bracelets from which tennis bracelet from which he saved up ten years doesn't mean anything she grew up with it so he's always looking to be able to satisfy her more he this matters for the same thing is with the soul we tried to make ourselves happy so we try to go on vacation and we throw it we try to barbecue and we try to sleep and we try to relax and take bubble baths and nurture ourselves and eat and drink and enjoy and and and we ask ourselves it's not working why is happiness so elusive why is fulfillment so elusive where is the serenity I have everything right summer is coming right so some are some people they develop the perfect the perfect dream they have a place in the Catskill Mountains and they have three trees in front of them which they don't have in Brooklyn and they're all excited to have a tree in front of me in front of my house they would live in another place it wouldn't be a big deal but I'm Brooklyn you have a tree in front of your house and they're all excited and it's Sunday afternoon and they're barbecuing sleeves everything is perfect the right sources and the right juices and the right drinks and the right company there's nothing missing and yet they know that in there there's an inner emptiness there sometimes an inner void why is happiness elusive and the answer is because until we do not acknowledge the existence of our soul we can never discover who we are and we can never discover what we need to be fulfilled that's what the mentor says you have to understand your soul you can give you so all of these delicacies in the world see human hell you're in a soul needs transcendence a soul needs godliness soul needs infinity soul needs truth this is a soul so the night of freedom the Torah says how you going to celebrate your freedom / other nights you call person can just live with pensions you have to live with resolution you have to be able to make peace with what you have you have to be able to be satisfied to be happy if not those of you who are tense people and I never happy you know how difficult life is and the people around you it's very difficult you can't be so obsessive you become obsessive become mature you become fanatic they say the patient the prayer for patients here in New York is God give me patience and give it to me now you have to be able to sit back to embrace but the night of Pesach you want to know what freedom is don't look at this constant your within you as an enslaving factor on the contrary it's because you sense the presence of an affinity and therefore you're moved to grow and increase and increase and increase and the higher you will reach the more you will discover how distant you are from infinity and the greater the passion and the zest will be take a look a quote in there is mister words I want to have a few lines of the words of the rebel abominable source number five rashim miss Kaveri Islamic Sian baskets Li it has to be roast at source number five he'll I'll um be his cigar the madrugada via you should take a commercial my Lamesa here is the principal whenever a person reaches a high level he will yearn for something beyond he big additional ain't safe because in holiness there is infinity but tell me the hakama main lamina alia is adding stuff for us year then there will be Sano arena the verse says in the song of songs go out and see so the represents and ER go out in a caleb go out of your container go out of your path then you'll see the aiming in Mashka Himanshu Clamato there's no liquid that pulls you down words kiai a hollow Maggie mama Drago yes sir well my drag is your eastern eyeless man day I'm shufflin because through elevating yourself yearning upwards you reach much higher than through bringing it downwards and containing it so send on Passover you have to go out of the pot if to go out of your container limiting you we ran and then you'll be able to see the beauty the depth of the endless yearning and a person which is a reflection of his and her oneness with an infinite reality with an infinite God with a knife I want to conclude with a short story there was once a student a secular Jewish student who was beginning to rediscover his Jewish roots and study about his Jewish heritage I heard the story many years ago I'd never verified its source so I can't take accountability for the story I didn't hear it from the student himself I heard it many years ago the student once went into the lava chamber for a private audience and the rebel was was writing sitting and writing it ever would write a lot and he always usually never usually used a pencil there ever would it erase a lot and it would finish writing it right on the sides we would write under the lines on top of the lines upside down it wasn't just you know continuous writing without interruption there ever wrote and erased and rewrote very often this student observed this as he came into the room or at some point when he was there so he turns to their ebony says about him I asked you a question I know you're a brilliant man I'm sure before you write something you think what are you writing so when you write something it must be true it it must be valid but then I see you erase it you erase it so what's happening here if you thought it I mean a brilliant man like you I'm sure it's true so why are you erasing it I never told them when I wrote it it was true but a few moments later I grow and as I grow there is now a deeper truth and the previous word has to be erased in the presence of yet a higher truth and a deeper truth have a good night very happy [Music]