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