Top Ten Insights of the Ben Ish Chai on the Haggadah

Okay, good afternoon everyone. This is our penultimate show before Pesach Alenu L'Shabeach. Today, we're going to speak about Haggadah shel Pesach. Before we do so, some important announcements to make. First of all, the new sefer Birkat HaTzaddik is available. It's in the United States of America. It came here through Jordan and then to Chicago. Make sure you have it for Pesach. It says in the inside it's a segulah to have the sefer in your house. It says segulah Look what it says. It says segulah gedolah for bayit, for kol hadvarim, for whatever you need, whatever you need. You need good electricity, good plumbing, whatever you need in your house. You need zivugim, good health. Just having the sefer cuz look how nice it looks. This is special leather. And also, it's a very big segulah if you have it, you might learn it. You see, if you don't have it, how you going to learn it? But it's a big segulah if you have it, you might learn it. Now, the author says that he decided to pray bli neder for anyone who learns the sefer to be saved from any tzara in this world and the next world. Also, if you learn it Hashem promises orech yamim bimina usmola oisher v'chavod. Okay, that's the first piece of news. Second piece of news is make sure you have the ArtScroll Haggadah. It comes with a nice plastic and you never have to take off the plastic. This way, the sefer always looks nice on your shelf. You could decorate your house with it. You could also get the new ArtScroll leather edition in navy blue or in beige. Look how beautiful they look. Make sure you get Maggid Rakia on Chodesh Nissan and Pesach. Okay, friends, if anybody would like to participate in upcoming publications, we have many that are in the queue both in English and in Lashon Hakodesh. Please contact us if you'd like to participate in any of these publications. We have an amazing topic today. We're going to be speaking about Haggadah shel Pesach. And we're going to be learning what I call 10 amazing chiddushim on the Haggadah from the Ben Ish Hai in his perush on the Haggadah Orech Chaim. The Ben [clears throat] Ish Hai was a prolific author. He wrote many sefarim. In fact, we have a letter that he wrote to a certain wealthy family that he owned a very historic and ancient sefer Torah and he was willing to sell it to be able to procure funds to publish more of his sefarim. Even though he had already published many sefarim, the Ben Ish Hai wrote that more that it pains him that he can't support his family is that he cannot continue to publish his sefarim. The Ben Ish Hai uh writes about the importance of one publishing the sefarim in their in their lifetime. Anyway, we're going to learn today 10 chiddushim ne'urim from the Ben Ish Hai, Rav Yosef Chaim of Baghdad in his perush on the Haggadah Orech Chaim. We're going to begin with the phrase >> [clears throat] >> dafilu kulanu chachamim kulanu nevi'im, kulanu yodim es haTorah mitzvah alenu hi lesaper biyetzias Mitzrayim kol hamarbeh lesaper biyetzias Mitzrayim hareizeh meshubach. Says the Ben Ish Hai an amazing ramaz. >> [clears throat] >> Of the numerous objectives of being in Mitzrayim, one of the reasons why Hashem sent us to Mitzrayim was to be mevarer, to select sparks of kedushah. Okay, there's a concept, a kabbalistic idea that sparks of kedushah were scattered all over the world. And our objective in galus and doing Torah learning Torah and doing mitzvot is gathering the sparks of kedushah. And when Moshe Rabbeinu came and he redeemed us from there he took out every last spark of kedushah. Vayenatzlu es Mitzrayim. He emptied out Egypt. This is one of the the This is the essence of the spiritual wealth that Hashem promised that we will leave Egypt berchush gadol. Okay, now. How many different names does Hashem have? There are three pesukim in Beshalach that each have 72 letters. Vayisa, Vayavo, Vayeit. These three pesukim, each having 72 letters, if you use the following secret formula the formula is yosher, hafuch, yosher, where you take the first pasuk uh the first letter of the first pasuk, the last letter of the second pasuk, the first letter of the third pasuk that creates one name of Hashem. The first name of Hashem is Vahai. Then, you take the second letter of the first pasuk, the second to last of the second, the second of the third, you get a second name of Hashem. By doing this, you could create 72 different names of Hashem. The two fatherheads are Ani, which is the 37th name, Vahai, which is the first name. The 68th name of Hashem the 68th name of Hashem is Ches Beis Vav. It's the rashei teivos of a pasuk in Eiyov, Chayil Bala Vayik'eihu. Each one of the 72 different names of Hashem has a different job. Rav Pinchas Friedman once told me he wants to write a sefer on these 72 names. He's going to call it Av Kal. Av Kal, Ayin Beis Kal. The 68th name of Hashem is Ches Beis Vav. Its job is to extract sparks of kedushah. By the way, these sparks of kedushah were scattered when Adam Harishon, after the sin of the Eitz HaDaas, he separated from Chavah, he emitted zarah for 130 years. So, these 100 These sparks of kedushah These This shame is able to gather in nitzotzei kedushah. This is why the Yom Tov is called Pesach. Pei here Sameach Ches. We use the 68th name of Hashem. The secret of Pesach. Pei here Sameach Ches. We use the 68th name of Hashem. Now. Now, we can understand Vayehi Beshalach Paroh es am. Who said vai? The Midrash says Paroh said vai. Mitzrayim said vai. Vai is gematria 16. Why? Cuz the 68th name of Hashem is Ches Beis Vav, gematria 16. Gematria 16. The name is Ches Beis Vav, 16. That's why the Gemara says in Sukkot, what's a chasa? Hashem was chos on us. He had mercy on us. Ches is the 68th name of Hashem. Ches. By the way, now you know the secret. You ever hear the expression sweet 16? Some people think it has something to do with March Madness. Which I can't be megaleh to you what that is. Mar- I'm not going to be I'm not going to be megaleh. Some say sweet 16 has something to do with the age. No, sweet 16 is the gematria of the 68th name of Hashem, which is able to extract the nitzotzei kedushah, which is the primary function of Pesach. Pei here Sameach Ches, the 68th name of Hashem. Now, this name of Hashem of Ches Beis Vav is rashei teivos Chochmah, Binah, v'Daas. Because through Chochmah, Binah, and Daas, we are able to clear out and sift the sparks of kedushah that got scattered when Adam was motzi zarah levatalah. What does Chochmah, Binah, and Daas have to do with zarah? Listen to this. There's a concept that a person's zarah comes from the brain, from the moach. >> [snorts] >> By the way, scientists today recognize that the zarah is created through the pituitary gland. So, we understand this even biologically. But kabbalistically, the zarah is created in one's moach. By the way, that's why the Avnei Nezer brings in his hakdamah that even though the Zohar says there's no kapparah for being motzi zarah levatalah that's if somebody doesn't learn biyun. But if you learn biyun and you use your moach, you're able to be You're able to be mesaken from its source. Anyway. Now. Since the main objective of yetzias Mitzrayim was to sort out and clean out and be mesaken the nitzotzei kedushah Let me see. Since the the purpose of yetzias Mitzrayim was to be mesaken the nitzotzei kedushah so every year, the night of yetzias Mitzrayim, the koach of Ches Beis Vav, the 68th name of Hashem, reawakens. Therefore, we say afilu kulanu chachamim, chachmah, "Kulo nevu'im, bina. Kulo yodim es haTorah." De'ah da'as. Keneged haMedinah, those are merumos in the Shem Beis Vav. Mitzvah aleinu mesaper haRei zeh meshubach. Meshubach is Shem Ches Beis Vav. Meshubach Shem Ches Beis Vav. That's the name, Ches Beis Vav. Shem Meshubach Shem Ches Beis Vav. So, according to this, even though we have many mitzvos the night of the Seder, eating matzah, eating maror, dalet kosos, achilas Pesach, but yet every mitzvah has a shiur. But, the mitzvah of sippur yetzias Mitzrayim, there's no shiur. Mitzvah aleinu lesaper bi'tzi'as Mitzrayim. Kol hamarbeh lesaper bi'tzi'as Mitzrayim harei zeh meshubach. Now, let's focus on that for a moment. Every mitzvah that we have the night of the Seder has a set time. Matzah, you don't have to eat more than a kaza'yis. Dalet kosos, you don't have to have more than a revi'is. But, when it comes to sippur, there's no shiur. So, therefore, the Ben Ish Chai says, you know, you ever wonder, why do we call this Yom Tov Pesach? Where did we get that name from? In the Torah, it calls it Chag haMatzos. And that makes much more sense. We eat matzah for 7 days. God only jumped over our house one night. Why would we call the whole Yom Tov after speaking, after Hashem jumping over our homes, which only took place the first night, and not after the mitzvah of matzah, which applies for all 7 days? >> [snorts] >> Now, it does say zevach Chag haPesach, but it only says it one time. But, everywhere else Chag haMatzos. In Shemos, es Chag haMatzah yis, tishmar. In Vayikra, Chag haMatzos Hashem. In Devarim, beChag haMatzos. Divrei haYamim, Matzos. Ezra, Matzos. Why do we call it Chag haPesach? In Ezra, Chag haMatzos. The answer is because of all the mitzvos we do on Pesach, there's only one mitzvah that has no shiur. And that's sippur. There's Kol hamarbeh lesaper harei zeh meshubach. The word Pesach is no trikon. Pei sach. On this Yom Tov, we have many things to be grateful for. And we have many mitzvos. So, we call it Chag haMatzos to indicate the many mitzvos. But, demonstrate that the one mitzvah that is endless, that doesn't have any shiur, that has no end, is Pesach. Is the mitzvah of speaking, of sippur. Mitzvah lesaper bi'tzi'as Mitzrayim. Kol hamarbeh lesaper bi'tzi'as Mitzrayim, harei zeh meshubach. Okay, so that's two ideas so far. Number one, Hashem took us out with the his 68th name, Pesach. Pei here, the 68th name. That's the name of Ches Beis Vav, gematria of 16. That's the vai of Mitzrayim. And harei zeh meshubach Shem Ches [snorts] Beis Vav. Shem Ches Beis Vav, which stands for chachamim, nevu'im, um yodim, meaning chachma, bina, va'da'as. Okay. Next. Ma'aseh b'Rabbi Elazar ben Azaryah v'Rabbi Yehoshua v'Rabbi Tarfon. Hayu mesubim biVnei Brak v'hayu mesaprim bi'tzi'as Mitzrayim kol otzei haLaylah. Anyone here ever hear of the following? The It's called Lashon haKodesh. You ever hear you are familiar with that language? In Lashon haKodesh, we have genders. Some words are zachar, some are nekeivah. Laylah is usually the word laylah is ends in a kamatz hei, is nekeivah. Grammatically, we should say, "Hayu mesaprim bi'tzi'as Mitzrayim kol otzei haLaylah." Why do we say kol otzei haLaylah, asks the Ben Ish Chai? He says that in his opinion, it's not going on the night that they were there in Bnei Brak. It's going on the night they left Mitzrayim. They were discussing the supernal secrets and the illuminations of the holy names and the manifestations. Therefore, it's called otzei haLaylah zachar cuz that night illuminated literally like the day. Like the Zohar haKodesh says, "Laylah kaYom ya'ir." The night illuminated like the day. Okay. Next. Amar Rabbi Elazar ben Azaryah, "Harei ani k'ven shiv'im shanah." Rabbi Elazar ben Azaryah said, "I'm like I'm 70 years old." Asks the Ben Ish Chai, that is irrelevant how old Rabbi Elazar ben Azaryah felt. Right? If every rabbi would tell us how old they feel before they started giving the shiur, it would get very boring. It would almost be uh you know, people people are not interested how how many krachs the rabbi needs to give before he gives a shiur, or how much is, you know, how much he's how many muscles are aching him. Nobody cares. Should keep it to himself. Why is Rabbi Elazar ben Azaryah saying, "I feel like I'm 70 years old"? Okay, very nice. We don't care how you feel. Why is he telling us his you know, his health? Why doesn't he tell us, you know, his his how many cavities he has? What difference does it make how he feels? So, the Ben Ish Chai says something very interesting. He says the Gemara says in Berachos that on the day that they appointed Rabbi Elazar ben Azaryah, he was he was actually 18 years old. And a miracle happened, and he grew 18 rows of white hair. That's what Rabbi Elazar ben Azaryah means, "Harei ani k'ven shiv'im shanah." But, he wasn't actually 70 years old. Then the Gemara says on that day, they removed the guard from the door. And they allowed all the students to enter. Cuz Rabban Gamliel used to proclaim, "Any student who is not as genuine on the inside as the outside shall not enter the Beis haMedrash." Rabban Gamliel had a very was very selective. Rabban Gamliel led an elitist yeshivah. Only a student should tocheiach b'chavrei. And then, on the day that he was demoted and Rabbi Elazar ben Azaryah became the nasi, they had an open door policy. So, the Ben Ish Chai quotes the Rebbe of Yonasan Eybeschutz in the Ya'aros Dvash. And Rabbi Yonasan Eybeschutz says, you know, why did they remove the guard of the Beis haMedrash that day? Like, what happened that day that they removed the guard of the door? So, he brings the Gemara in Berachos. And actually, what he's about to say is not in the Gemara in Berachos. And he says something very interesting. There's a pasuk in Daniel, "U'se'ar reishai ka'amar neke." The hair of his head is like a white sheep. Says the Midrash. What does it mean? It's comparing a talmid chacham to a white sheep. Do you think a talmid chacham is like a white sheep? But, the Midrash says there's a certain way that a talmid chacham is like a white sheep. How? Just like a white sheep is white on the inside and the outside, a talmid chacham needs to be genuine not only on the outside, but on the inside also. The Chazal bring another Midrash. V'oid de'ah acheres. Midrash is another peirush that says, "U'se'ar reishai ka'amar neke." That what? Dav de zukei no'ar rosh yeshivah. It's proper that the leader of yeshivah should have white hair. There are two different explanations for u'se'ar reishai ka'amar neke. Either to be tocheiach b'chavrei, or to be look senior, to look elderly. So, when they wanted to appoint Rabbi Elazar ben Azaryah as the nasi, and they saw he didn't have white hair, so they said, "Who cares? Who cares that they didn't have white hair? The pasuk u'se'ar reishai ka'amar neke, it doesn't teach the nasi has to have white hair. It teaches that you have to be tocheiach b'chavrei. Ah, that's why they didn't let any talmidim into the yeshivah until then, cuz they believed that the students have to be tocheiach b'chavrei, but the the leader doesn't have to have white hair. And therefore, they agreed originally with the procedure of Rabban Gamliel. Because if Rabban Gamliel called out, "Mi she'eino tocheiach b'chavrei, if you're not genuine, you can't come in," probably the other rabbis agreed with him. But, now that they saw the miracle that Rabbi Elazar ben Azaryah's hair turned white, so that means you do need to have white hair to lead the yeshivah. That means we don't need to darshan anymore that the students have to be tocheiach b'chavrei. So, once they saw them in Shamayim, they wanted Rabbi Elazar ben Azaryah to look senior, then they no longer had the requirement that you have to be tocheiach b'chavrei. So, that's why they changed their policy and it was an open door policy. That's why it's necessary for a blood of an azaria to say, "Today I feel like I'm 70. I look old." The reason I look old is minashamaim they were saying that it's no longer necessary to be toyche kabare. By the way, I would say like this, the two are mutually exclusive. If you need to be toyche kabare, that means you have to be genuine within and without. And we don't care about your costume and we don't care about the your gray hair. It's all a meritocracy. But once once they appointed Reb Elazar ben Azariah and then minashamaim they had to turn his hair white, which means the costume counts. So, if the costume counts, we don't really care how genuine people are anymore. That's seems to be the logic of this. Okay. Now we're going to talk about the the arba banim. Baruch hamakom baruch hu. Baruch shanas ental may so baruch hu. So, we have four children. We have the chacham. We have the rasha. We have the tam. We have the she'eino yada lishol. One question you could ask is, "We're missing a We're missing a son. We're missing a tzaddik. Where did the tzaddik go?" What happened to him? The answer is there's no such thing. There's no kid who's a tzaddik. You could be smart. You could be bad. You could be simple. You could not be able to formulate a question. And all of them are working toward becoming a tzaddik, but there's no uh no child that's born as a tzaddik. Anyway, in the the the Ben Ish Chai cites the sefer Ma'aseh Hashem who brings something astounding that the arba banim actually referred to two individuals in history, four individuals in history. They are You know who the ben chacham is? Yitzchak. Yitzchak asks his father, "Tatah, hinei ha'eish v'ha'etzim, v'ayeh haselah olah?" He asked the she'eilas chacham. He says, "Tatah, Tata zeh sah." "Behold, I see the fire. I see the wood. Where's the shapsola?" That's a good kasha. It was a good she'eilah. The rasha is Eisav. He saw when they were when this gift was being uh was given to him by Yaakov. He says, "Mi l'cha kol hamachaneh hazeh asher pagashti?" He says, "Who does this belong to?" What do you mean who does it belong to? He knew it was it was going to him. But he was he was doing it to a cheppah. He was asking the question to harass. So, he's the rasha. The tam is Yaakov. Yaakov thought he's marrying Rachel in the morning. It turns out to be Leah. You know what Yaakov says? "Mazois!" That's the kasha of the tam. "Mazois!" Vos geht an? What's going on over here? And Yishmael is the she'eino yada lishol. We say about him he's pera adam. And therefore, because there are four people, there was uh Yitzchak. There was Yaakov. There was Eisav. There was Yishmael. We're grateful Hashem gave us the Torah. Now, the Ben Ish Chai says this is very astounding and surprising that this is the the reference of the arba banim and the sefer Mateh Aharon brings this and he explains the haggadah based on that, but uh and the Ben Ish Chai is somewhat uh incredulous about this pshat, but it is a very interesting interpretation that is cited by the Ben Ish Chai. Now, the Ben Ish Chai asks the question based on the girsah in the haggadah that he had. We don't have this girsah. We say in dayeinu, "Ilu hechnisanu l'eretz Yisrael v'lo yivneh lanu beit hamikdash, dayeinu." Now, our girsah we don't have the word beit hamikdash. We have the word beit habechirah. Yeah? Later on we say, um we say "Al achas kama v'chama tovah kefulah u'mechupeles lamakom aleinu she hotzianu mimitzrayim and we say "U'vanah lanu beit habechirah." So, the Ben Ish Chai wants to know why originally do we refer to the temple as beit hamikdash and then in the next passage we refer to it as beit habechirah. The Ben Ish Chai says there are actually two dimensions of the beit hamikdash. One is the mikdash that's built by basar v'dam and that's called beit hamikdash. And the same the second one is from shamayim and that's the beit habechirah. Bechirah could be broken down to read bachar kah. Bachar kah. Bechirah, bachar kah. So, it's our responsibility to build the earthly temple and then the heavenly temple will come down and fill it. So, the reason why we reference it with different phrases, namely beit hamikdash and beit habechirah, beit hamikdash refers to our contribution and the beit habechirah refers to the descent from heaven of the beit hamikdash shel ma'alah coming down into the beit hamikdash shel matah. So, here we say "V'lo yivneh lanu beit hamikdash, even if he Hashem hadn't given us this little beit hamikdash, it would have been enough." And then we say that um and then we say, "And if Hashem would have built the beit habechirah and he wouldn't have uh to show um that that's what we're we're hoping for that In other words, we refer to it as a beit habechirah in the second passage that uh that Hashem was mezakeh us even in the beit habechirah and that's what we're hoping will come bimheira v'yameinu. Now, we know Rabban Gamliel darshan, "Whoever doesn't expound upon these three things on Pesach is not yozei his chiyuv." Pesach, matzah, and maror. Says the Pirush Orah Chaim, "This is a remez b'siyata d'Shmaya. Half of Pesach, let's split it in half. Half of the letter pei is a mem. Half of 80 is 40. Half of a sameach Half of 60 is 30. Half of eight is four. Lamed. So, Pesach is lamed two times. There are two things you need to learn on Pesach. One sippur yetzi'as Mitzrayim and one is Torah. Actually, this fits in very beautifully with the uh the the chidushei ha'agriz. The chidushei ha'agriz has an amazing chiddush that if you don't speak about the miracles at all the night of yetzi'as Mitzrayim, the night of Pesach, and you just learn hilchos Pesach, you're yozei the mitzvah of sippur yetzi'as Mitzrayim. You're yozei the mitzvah of sippur yetzi'as Mitzrayim. And the logic being, and we once gave a shiur on this, that since the whole tachlis of yetzi'as Mitzrayim was for Hashem to give us the Torah, even if we don't actually relate the narrative, we just talk about the halachos, you're mekayem the mitzvah of sippur yetzi'as Mitzrayim. It's analogous to the opinions that hold you could be mekayem the mitzvah of destroying Amalek by learning hilchos Purim and so on and so forth. So, it comes out there really two chalakim of Torah on Pesach. In other words, and by the way, that's some of the rishonim say that Shibalei Ha'Leket brings the reason why we say "Baruch hamakom baruch hu" is because we're making a birchas ha'Torah the night of the seder on all of the uh pesukim that we darshan. Question is why we're making uh a birchas ha'Torah? We already made birchas ha'Torah in the morning. It seems like there's a special inyan of limud ha'Torah the night of the seder. In other words, the night of the seder, there two things we need to do. There's Okay, the Chasam Sofer's opinion is you could uh you're only yozei properly if you talk about the narrative, but it seems like there's an element of yetzi'as Mitzrayim there's an element of sippur yetzi'as Mitzrayim by speaking about hilchos Pesach. So, there two chalakim of discussion on Pesach. There's the narrative and then there's limud ha'Torah. Also, if you take the word matzah, mem tzadi hei, it's gematria and you spell it out b'milui. Mem mem mem. Tzadi tzadi dalet yud. Hei hei alef is gematria keitz. It's a remez to the keitz that Hakadosh Baruch Hu was uh detracted from the 400 years and he took them out after 210 years. Maror is mem reish vav reish. If you spell it b'milui, mem mem. Reish is reish yud shin. Vav is vav vav. Reish is reish yud shin. gematria 1,112. LF, ya boych. Okay. Now, we say in the Haggadah, b'chol dor va'dor chayav adam l'haros es atzmo, in every generation you have to show yourself as if you yourself left Mitzrayim. Now, there are many people they act as if they're joyous and b'hislavus out of custom. They just do it because that's their practice. It's not genuine. It's not coming from internal resolution. It's not coming because they really feel that way. They're just acting that way. But that's not enough. The purpose is not to act that as if Hashem took you out of Mitzrayim because that's the custom. You're supposed to act that way because you feel that way. It should come from your own heart. Therefore, the Baal Haggadah emphasizes b'chol dor va'dor chayav adam l'haros es atzmo, you need to show your internal self as if you left Mitzrayim. Not just you're following some kind of custom or practice. Okay, number nine. K'ilu hu yatzah mi'Mitzrayim. What is mean k'ilu hu yatzah mi'Mitzrayim? The word hu seems to be extra. Should say k'ilu yatzah, as if he went out. Why k'ilu hu, as if he was the one who went out? So, the Ben Ish Chai says something amazing. If somebody has a difficulty in life, if you know someone else who has the same difficulty, it's already half a consolation. If you think you're the only one who has that difficulty, it's hard to tolerate. If you know someone else who's going through the same thing, that's already chatzi nechama. If you imagine that you went out of Mitzrayim together with 3 million other people, so it's not so joyous because as happy as you are, you know that millions of people underwent the same ordeal. But if you think k'ilu hu yatzah, as you should imagine you were the only one who left, you should be so joyous as if you were the only one who left, so the joy is uh is magnified all that more so. Now, we say in the Haggadah, v'af ikar anachnu chayavim l'hodos l'halel, yeah? And we say seven expressions of gratitude. The seven expressions of gratitude are k'neged the benefit of receiving Eretz Yisrael, who we inherited the seven amamin that Hashem bequeathed to us when we left Mitzrayim. And then Hashem took us out mi'avdei si'charus, u'mi'yagon, we we express we express five l'shonos of salvation. We say Let's see. Hotzianu mi'avdei si'charus, let's see if I can find it. Mhm. Mi'yagon l'simcha, mi'evel l'yom tov, u'me'afela l'orah gedolah, u'mishi'bud l'geulah, these are five expressions, the Ben Ish Chai says, k'neged nefesh, ruach, neshama, chaya, yechida, the five levels of the soul. So, that's the reason why there are five expressions. So, today we saw 10 or 11 different amazing ideas from the Ben Ish Chai in the Haggadah. First of all, that Hashem took us out of Mitzrayim with the shem ches bet vav, which is the shem that cleanses and selects the neshamos, the the excuse me, the sparks of kedusha. It's the 68th name of Hashem, that's why it's called Pesach, pei sach, the 68th name of Hashem. It's ches bet vav, which stands for chochma, bina, v'daas, and v'chol hamarbei b'arba re'os meshubach, shem shem ches bet vav. We also And that's why it's called Pesach. Here we have the 68th name of Hashem, or the focus is on that the mitzvah that has no shiur of all the mitzvos is speaking about yetzi'as Mitzrayim. It's called osei halaila because the night we left Mitzrayim, it illuminated like the day. Rav Elazar ben Azarya tells us his hair turned white because since he saw men in Mitzrayim, his hair turned white, that's the reason they dropped the the closed door policy cuz they no longer needed tochecha kabare. We explained that the four sons could be interpreted as a reference to Yitzchak, and Eisav, and Yaakov, and Yishmael. We learned that the Beit Hamikdash is a reference to the earthly Beit Hamikdash, the Beit Habechirah. Bachar Kai is the heavenly Beit Hamikdash. We saw that the word Pesach is gematria lamed twice. We spoke about the two levels and types of learning on Pesach. We saw how matzah's gematria b'milui ketz, that Hashem took off of how long we're supposed to be there. Maror b'milui is gematria 1,112. L'haros es atzmo, you need to demonstrate not out of rote, but out of internal inspiration. And you should imagine you were the only one who left Mitzrayim. The seven l'shonos of gratitude are for Eretz Yisrael, where we got the land of the sheva amamin, and the five expressions correspond to the five levels of neshamos. Hope to see everybody. Bezras Hashem, we have one more shiur next The arba banim, sure. Yitzchak Avinu asked, "Dad, where's the where's the sa?" Eisav asked, Eisav asked, "Who you giving this gift to? Who is this mincha going to?" Even though he knew Yaakov was sending the gift to him, to Eisav. But Eisav asked a she'eilas rasha. Then the tam is Yaakov. He woke up in the morning, he sees Leah, mazois. And the she'eino yodei'a lishol is Yishmael. Yishmael, Yishmael, he's called pera adam. Big who, why? Adam, and adam is someone who could ask ma, gematria ma, but Yishmael can't ask ma. He doesn't know, he can't even ask. Raboisai, have a great day. Thank you for joining. Bracha v'hatzlacha. I'll see you. Sure, sure. Okay. Kol tuv, everyone. Have a good day. Kol tuv.