Rabbi Kalman Flaks: “Deeper Meaning of Chad Gadyeh"

Heat. [music] Heat. [singing] [music] [singing] My birthday [music and singing] sh [music and singing] I' been Shalom. Welcome everybody. Excited to be learning Torah once again with everybody. May our Torah as always be dedicated for the of anyone who's sick and for the salah of all of Isel and uh for the protection of the whole world from any of our enemies. Okay. So the best part of Pes is that 30 days before Pes the light of Pes already starts coming down into our souls and all we got to do is create vessels to receive that special light of Pes and keep it with us the whole year. So, we're going to learn for the next couple of weeks, please God, about some of the beautiful teachings of the seder. So, tonight, we're going to learn about one of my favorite songs. I'm sure everybody here uh loves um I'm going to sing it in my, you know, my family's tune. So, I hope that's okay with everybody. You'll forgive me. Yeah, that's the tune that I There's many tunes. There's many beautiful tunes. There's new Israeli versions, but that's what I'm going to go with. Hope that's okay. And um we're going to try to explore a lot many new vistas, new adventures. Who knows, maybe we'll come up with our own new interpretation of the powerful finale of the seder. Okay, so let's just start with a little bit of context, a little bit of history. So where did even come from? Yeah. Look, when you read this this song, one little goat, one little goat that my father sold or bought for two zim, one little goat, and then comes this cat and he eats the goat. And then there's a dog that eats the cat. And then there's a stick that eats. And you're reading this and like, what is going on? Why are we ending the holiest night of the year, Leil Seder, with what seems to be a children's song? It's got to be something deeper going on here. So we'll start with a a shila and a chuva or the you guys know I love the David Azulai the wonderful 18th century um holy rabbi genius who wrote according to some accounts 84 books traveled throughout the whole world rabbi went to many Ashkanazi lands actually died in Italy had an photographic memory and it was just unbelievable. Even if he was traveling from place to place, he would never stop learning, you know, 40 pages of Kabala and 30 pages of Allah and just an unbelievable unbelievable human being. So the also had a shinu's book called [snorts] and in this book he was asked the following question. The story went that there was a guy who was making fun of he's saying those because in some communities they don't say those silly Ashkenazim he was making fun of them. They're they're singing a children's song. So this rabbi heard this chitter chatter. He gets up and he puts that guy in is like a form of says how dare you speak so against that's it. Nobody can do business with you. You can't get an aliyah. It's like a mini form of So they asked the was this appropriate to put him in I mean is it really such a big deal? Maybe it really is just a children's song. Why do we have to get all up tight? Did Did he do the right thing? That was a question asked to the holy. So answers, this is I've had hard. This isn't a hard one. This guy was a scorner. He was making fun. Thousands and thousands and thousands of Jews were have been saying the for so many years and he's making fun of them in Germany and Poland and all the surrounding cities and they're a holy holy man who who who established and and I've been saying this for so many generations the name Russia that's that's the language he's a Russia someone who makes fun of the says it's just a bunch of children's songs not just making fun making fun of the men of Israel men of all these great rabbis so he says absolutely absolutely he was right in putting in someone who speaks disrespectfully about the singing. So be very careful says I heard from uh wise men. MS usually refers to cababalistic scholars. There was a great rabbi who had more than 20 explanations commentaries on alone. So far we're going to learn a lot of his commentaries had also about 20 commentaries on ibashutz wrote a 25page seafair just on that we'll taste from tonight. So so many great scholars are right learning about talking about pardis is meaning. So there's so many secrets in this beautiful song. This is not an empty matter. Okay. So maybe before tonight you thought ah just a cute way to end the seder you know with good fun but I'll tell you the truth when I was a kid after the all the singing and everything of course my my family custom when I was growing up was to sing rock and roll songs you know we would sing the Beatles and the Who and Rolling Stones until we fell asleep and it was very cute. That's that's a custom you can make fun of. No problem. But says the it's not just a children's song. There's something very very deep and powerful going on and that's what we're going to jump into. So what is what what is the deeper meaning behind the little goat? Okay. So um a tiny bit of history. Um this song first appeared in the Prague Hagada in 1569 but it goes back earlier. It seems the story goes that basically he writes that it's written in it was just found it was written of the who's a great cabalistic author writes many many many and that's we're talking about the 1200s So this according to our tradition is at least 800 years old. The the song okay it may have become more popularized only 500 600 years ago but it's not a more a modern song. We remember we spoke about modani. Modani is 300 years. This is 500 to 800 years old. It's quite an ancient song. And um if you ask me, how do you know if it's a holy song or just another cute poem? You have to look what Am does. Amish has accepted this song. The end of the holy night of the seder. Okay? Except a couple don't sing it. and a couple of nickim. I think also ends with uh they don't sing necessarily all of the songs uh that the rest of Israel sings at the end of the near but most of Israel sing these beautiful songs and if that's what is sings and obviously is guiding us that this is a holy song with deep deep holy as the uh taught us. Now the Rashbat who is a rabbi who lived 1361 to 1444 a great rabbi says something very very interesting. He says the rabbis who wrote this specifically wrote it as an enigma not to be easily interpreted like an analogy. So other people should say what is this the sheep and the goat what what's the deeper meaning that way I'll be able to have a sheir at you know or otherwise what am I gonna talk about so he he he specifically made it unclear so that we could all come up with our own interpretation everyone is entitled to make their own interpretation so we too we can make our own interpretation throughout the generations as I mentioned there have been dozens of beautiful interpretations of the deeper meaning behind and that was on purpose actually writes a little similarly the migillous Esther was written unclear so that we could um interpret it and also we find many poems in the Torah which are unclear so that there are shim and we can bring out some of those uh deeper meanings okay so that's a little bit of the history one last interesting note before we jump into the shots It's in Aramaic if you haven't noticed. Why? Why is it in Aramaic? What's going on? So, one interpretation that made a lot of sense to me is how do we begin the sed in Aramaic? We speak in Aramaic in the beginning and we end in Aramaic. Perhaps the idea is that this is to show that we speak in Arabic because we want people to understand. We want this is a song that people should understand. The Shiloh was asked to cipher sofur, you know, there were girls who would interpret it to Yiddish. They would take the and they would, you know, I don't know if they did the whole noises and the fun things that some people do in their houses, but they did they they they brought it to the language they spoke and he said, "Is that appropriate?" By the way, it was originally translated to Yiddish, but the translation to Aramaic was also translated to Yiddish. And he said, "Yes, there's no problem with them translating it into Yiddish." And one of the explanations he gave is because one of the ideas behind is so that the children not will ask but we'll stay up you know because they want to get to the fun part with the songs and animal noises right so we want to do it in a language they understand maybe we'll come full circle to a deeper understanding of that but in simple explanation yes you can do it in English you can do it what if in in Spanish you can do whatever language you want as long as you understand it okay and since Aramaic was a a language that most people spoke Uh that's why they did it in Aramaic. That's one explanation. Perhaps there are other explanations. Okay. Um so let's jump into it. We're going to try to give a bunch. Maybe we'll see if we can get seven, eight interpretations. You know, everyone here is a different. So some people will connect more to this interpretation. Some people will connect to that. And there'll be a test at the end of the and only if you pass the test can you come back next. No, I'm just joking. You probably won't remember all the shots, but that's okay. You'll remember that this is a deep, holy, powerful um um p and that's most important. Okay, let's start with the approach of ravakov. Okay, ravakov. I never heard this shot by I'll tell you the truth. You know how this sheer been uh the beginning of the week uh I went to night sader. I came back from the army and I went to night s and a boy comes up to me at the end of nighter where I teach and he says rabbi do you know what's going on with and I'm in my hand I'm like I know I heard something right all the different nations or like I gave him some sort of like something answer but I really wasn't satisfied with myself and and I know there's something so deep going on so he it propelled me to do way too much research uh many hours of jumping into this beautiful p um not no such thing as waste way too much but uh more than I'll be able to convey and uh maybe one of the most interesting interpretations I saw was ravden probably you're familiar with ravyakov emden because of the controversy between him and rail son Ibashutz um and don't worry we'll give them both interpretations we'll make peace between them they're both going to get a nice interpretation tonight okay so says something very interesting. He says, you know who that little goat is? That's our soul. Our soul is a little sheep. Our soul is compared to a sheep. Okay? And he says not a betraya that that my father bought, but zaz zuzin means that it moved in two reincarnations. Our soul was given by our father Hashem from the world of malikim to the world of reincarnations until it came down into this world. If you don't know exactly know what that means that's okay. Neither do I. I'm not a cabalist. But that's what says okay and we'll quickly run through it. So then he says and then what happens to our soul? It becomes like a cat. And a cat a shunra is similar to a newborn. in that a cat you give it food it'll eat anything it's hungry you know run through the whole fridge and throw everything away it doesn't really care has no that's a cat so the cat is like a soul >> is is like a soul and just like a newborn has no self-control so too uh that is what happens to a soul if we do not train the soul if we you know train our soul so then it can have discipline it can learn to control itself but if not it's just going to go and become like a cat which is not not good in this case we don't want to be like a cat and then what's even worse than being a cat according to vendin a dog because a dog it's already brazen and it's mamish going down a bad path of stubbornness don't worry all you cat and dog lovers we'll give other interpretations but this is yakabdins and then not Not only that, it could become it has no sus. At least a cat has some CS but a dog know it's brazen and then it's going to become this is I like a stick I this is said it's going to become like stuck within you these bad habits or I might say you might even become violent with your bad habits if your soul doesn't go back down the path of connecting to Hashem and then it can become like an ax like a shore muad which is like if it does it three times the the ox is culpable for its actions and it can be very dangerous and then the fire of the Yatesara is going to burn within you and you're going to just you don't care. You got to get your drugs or your alcohol or whatever it is and then your soul is going to feel like drowning. It's like water. It's going to feel afflicted and then you're going to die. The malik is going to you're going to die eventually. You're going to overdose or whatever and ultimately you're going to have to go back to and face the consequences. So there's your intense a little bit muscalistic interpretation of Ravakov emden. Really interesting. Yeah, probably not your mainstream. You could try it at your seder. See if see if it works. Uh very interesting interpretation. But I guess I asked myself when I heard this, but what does that have to do with the seder? I mean, okay, we just finished, you know, singing and you know, all the four cups and everything. Why are we talking about the soul and how we have to be, you know, if we go down the wrong path, our soul is going to have all these trials and tribulations uh right at the end of the seder? What's what's what's what's flowing through of Yakov Em's uh mind? Any uh any thoughts? Why would we be talking about the soul right at the end of the seder and the dangers of letting your soul just go down the wrong path? What's what's Reyakov in thinking? Try to get into the great cabalist's mind. Why would that be an appropriate thing to talk about the end of the cedar? If you don't know, that's okay. I also really wouldn't know. >> Why is saying the very end of the cedar? Okay, let's talk about the soul. And if you go down the path of not following Hashem, it's going to go down more and more destruction. Like why is that an appropriate thing to talk about? Right at the end of the day. Yeah, >> we got to start the ascent to har the 49. >> Great minds think alike. So that's what I was thinking that right after the sed we we we uh are beginning spir and so we're starting the ascent and we're saying okay we finished the seder but it's not over. Now the soul has to start working now. Now the work begins here in Spir and we got to start, you know, not just letting ourselves chill. You know, we had a fun time, four cups of wine, way too much food, but now let's get down to business. Okay, so that's approach. Very interesting. Let's say approach number two. I'm not going to jump into this full force, but there are those who have interpreted this as a pmic against Christianity. is the the goa the sheep you know Christians associate their savior with sheep and we're saying nah they're not the real sheep we're the real sheep etc etc okay interesting interesting interpretation um third interpretation um I like this approach the sofur gives a few approaches this is one of his approaches of course was the rabbi in presser lived in the 18th century in the beginning of the 19th century. Very creative, amazing, genius interpretations of and really everything. Um, and he says, you know what this is really talking about? This whole story is actually a summary of the story of okay, so let's quickly run through it. The two goats actually represents the two journeys of okay the first journey was go to the second journey was when he went down to he should not have gone down to mit says famously because he went down to mitim during the famine he got it was a punishment it was setting the stage for the slavery of the Jewish people so that's why we sing Yeah, we don't sing it once. We sing it twice because there's a good path and there's a bad path. Interesting, right? We were going to do the Mer approach of Yakab, we could say the same thing. You could choose this way, you could choose that way. It's your choice, Mr. Mr. But anyways. Okay. So then he basically says again similar to the Zuz is not the shekel but zoo movements. two movements of a minou one to Israel and one outside of Israel and then because that happened with the the and then the cat comes and eats the goat who's the cat he says the cat is pharaoh why pharaoh >> sinks you have these statues that look like >> of the cat interesting doesn't say that but it's a good shot nonetheless very good shot uh but what he suggests is that a cat. They are a little selfish. Okay, they're a little selfish. They only care about themselves. They don't really care about their owners. They're in their own world. I'm sorry if anyone here is a cat lover. I didn't I don't mean it personally if you guys like Garfield, but that's what the says. So, Pharaoh is compared to a cat and then they comes a dog and a dog barks and that's like the Jewish people. We're compared to a dog like a we have a heart and we're barking because we but we were in pain. We didn't know why we were barking but we were in pain. So we were barking to Hashem. Then comes the staff who's beating the Jews because they're barking the Egyptians with their staff says and then comes the fire. He says the fire is the first nine plagues. That's when the slavery ends. The fire was all destruction. Bad stuff for the Egyptians. Then comes the water. The water has two elements. On the one hand, it's humility. Says that you can only learn Torah if you're humble. Just like water flows down, you can only learn Torah if you're willing to listen to others and open yourselves up to others. So, at first, Pharaoh was humble at times. He said, "Oh," but then he gets all arrogant and he said, "Oh, no. We're going to fight, right? We're going to take those Americans down, right? And then the water turns uh lethal and it goes on Pharaoh. So the water has a dual purpose says it's interesting. Then there's the axe. It drinks up the water. What's the axe? He says, you know, there was a civil war in Israel in Egypt according to the Midash. Remember the Boros? So according to the Midrash, the firstborns read the the New York Times that said that Pharaoh is going to kill that Moshe is going to kill the the firstborns. Firstborns didn't like this. So they rebelled. They had a civil war within Egypt. And so they were fighting the water of the Egyptians because they were fighting Pharaoh, right? What were praying for in Iran. Interesting. Then comes the sheing. Who's the sheing? the Corban Pes where the Jewish people do aita of the gods of the Egyptians. Then the angel of death because the firstborn of the Egyptians die and then Hashem she the Yates and at least uh for a short period of time uh the Jewish people go free and and Ham is leaves Egypt. So that's I think we're up to interpretation number three that basically the whole is a summary in a in a way that a child can understand of the whole okay which I think is a very nice interpretation because it actually relates to the seder like interpretation it's like very like beautiful but it doesn't specifically relate to pes so this one at least fits in a little bit. Okay, nice. Creative for sure. Um, next shot I told you we have to give the the two go their their prime time. So I say writes a whole book just about and he gives what I think is the most let's say intuitive uh natural interpretation which we're going to see some plays on this uh that the whole story of is really a summary of Jewish history of all of Jewish history. Okay. So let's see how he goes through the the story. um view and son Ibishets lived from 1690 to 1764 great rabbi in Prague and a very very interesting character in Jewish history um and he says the two goats well that's the bris and okay two sides that's the beginning of the covenant of the Jewish people where tells Israel Abrao you're beyond nature okay I got you covered now comes the cat and Just like Sofur later interpreted, the cat is Pharaoh. Okay, those selfish sphinx Pharaoh Egyptians and and they are going to eat the the goat. Okay, now comes the dog and he eats the cat. Interestingly here the dog is Amalcch a crunch of units and IT which is even worse than Pharaoh because a cat he says he didn't mean necessarily to rebel but a dog the Midash compares Amalcch to a dog because they know their owner and they still rebel against God. They purposefully rebel against God which is even worse than a cat. So says that's the dog of Amalikch. Then comes the stick is Moenu. He holds up the stick. He holds up his hands and he beats down our enemies. So the stick's not the Egyptian stick is Mosha. You with me? Remember there's a test at the end. Okay. Then comes the fire. What's the fire? The fire is the Mishkan. After we build the beat down the Egyptians, we have the fire of the Shina. And that fire of the Mishkan turns later into the fire of the Ba Mikdash. But unfortunately, the Bamedash fire turns on ourselves. And the fire becomes a fire of the Babylonians. and the and our base of Mash gets destroyed and then comes the water. The water extinguishes the fire. What saves the Jewish people? Water here is in a positive sense at not but the the Jews in the times of Pim when they take water is Torah. I'm sure we've heard this analogy before the Jewish people and Torah is compared to water and we took upon ourselves to we took upon ourselves a toy. So that's the water and that extinguished the fire of the Babylonians. And then comes the axe. Who are the axe? The Greeks according to Kitvuni they they told the Jews alan ashore you're right that you're you're not you don't want to be Jewish on on the axe and these stubborn Syrian hellist Greeks try to erase the water of Torah right and then comes the angel of death and that's Titus according to a son Ibashett who's destroying the base of Magdash and killing you know more than more than a million people were killed built in the time of the second beta mdash. That's Titus and the Romans. But in the end, Hashem will take the Romans down and rebuild the base of Mikdash and everything's going to be okay. Okay? So, that's uh you don't have to read, you still should. It's Kadai. You can I saved you a little bit of time. You don't have to read the 25page cabalistic book of Rioets. I'm sure maybe there were others before him, but he's the first that I know about who interpreted this as a summary of Jewish history. That's what kagadya really is. I imagine this version, this type of interpretation some of you have heard of before that that each uh animal symbolizes different nations. Okay, if not even better, great. So, we learned even more. Um that was the classical interpretation that I was used to and I think it again thematically makes a lot of sense. Why does it make sense that we would be going through the whole history of uh of Jewish history at the end of the seder? How does that work thematically with pesak seder? >> That was the start of us as a nation. >> Yeah, that was our beginning. And what else? So um oh no the the the wanted to kill our >> that was like the kit if you wanted to do the seder that would have been it but so that's history >> that's the whole they wanted to kill us saved us so in Egypt we have one version of that but now at the end of the seder you know hundreds of years have passed and this pe is reminding us that's what's been happening throughout Jewish history and uh even right now at the end of the sed we sing and we're so excited and happy but then we look around this year we're feeling we're feeling freedom this year's you know with you know think about even a few years back during corona the malamas all around us during the war when hearing about soldiers dying every day we really felt the gullus you know so uh with all that darkness is we're reminding ourselves at the end of the seder has a plan. We're still here. All right, that's I think a very intuitive reading of the meaning of that u suggested so brilliantly. Now, as in a little bit of an offshoot on that, I I I need to mention, and I don't know if we're going to go through every single interpretation, but there have been many similar style interpretations throughout the years of how each um animal represents a different uh wicked enemy trying to smite us. Okay? So for example in his modernday uh interpretation says is the shunra because shun sounds like shin shinar which is bavl. So the cat is Babylonia. Then comes the Assyrians. Then comes the Persians and then against the Greeks and then the Romans and eventually the Ishmaelim. And each uh time period they've tried to oppress us and then Hashem saves us. So let's eat. Yeah. So that's the whole summary of Jewish history. That's Raim Kavk's version. And there there are others. Maybe it's the Greeks and Christianity then Islam and uh etc. etc. So this is a uh a common motif and ways of interpreting. Um one vignette I have to share about and ibishets and then I want to share the grow and we'll head towards wrapping up. Um so the the story goes like this that I'm I'm sure you guys are aware there was a big between and I and uh one time and I say is is going to I guess nobody recognized him and he hears two guys regular arguing about who's right you know is who right or is and they're smoozing at the corner you know of the street between and so They don't know who he is. He he he starts asking them. He says, "Guys, I have a Shila for you." Right? It says, "Okay." Something in the in the seder doesn't make any sense. Let's start from the beginning. The goat, good guy or bad guy? He's a good guy. I didn't do anything wrong. Just a little goat. Comes a cat and eats the goat. Which, by the way, is a weird thing to do. Just dab. But anyways, so is a is is a cat a a good guy or a bad g guy for he's a bad guy. >> Why? It's just instinctual. >> Okay, but he's doing something bad. He's doing something. It seems on a push-up shot that he's he's doing something bad. Comes a dog. This is where I say and he and he defends the cat. He's a hero because the cat he defends the goat against the cat. The cat's troublemaker. So the dog's a good guy. Yeah. Then comes the after the dog is the thera the stick must be a good guy, right? Because he's hitting the bad guy, the dog. Then comes after the stick the fire. Okay, must be a good guy. I think if I'm not lost. Then comes the water. Must be it's a bad guy. Then comes the angel of death. Must be he's a good guy. Then comes Hashem. Must be he's a bad guy. How does that work out? Right? Because if you're just a So how could it be that Hashem's the bad guy? You just had finished the seder such a beautiful night and we're calling Hashem a bad guy. That was the shil he asked them. They're like it's just like you guys are staring at me. They're like, "Ah, I don't know." You know, it's above my my pay grade. It's a good kasha. I'm not really sure it's good. So he says, "You know what the answer is? We we said the cat was good. I'm sorry. The the goat was good. The cat was bad. And we assumed the dog was good because he was defending the cat. But maybe not. Maybe the dog should have minded his own business. Maybe you don't always have to get involved in other people's." Okay, let the let you know not everything is your issue. Okay. So, he he was making a point that there are times when we have to get involved, right? Defend. But there are also times when let the rabbis fight it out. I don't want to stay on the other side. I don't need to get involved in every single fight, right? [snorts] Okay. Anyways, it's a it's a nice it's a nice lesson. Okay. Um I wanted to present m maybe my favorite answer. Uh the GR the GR has a really really nice uh perspective. Uh I actually have the GR in my house. So learn a little bit inside. This is what he says. The GR the vagon the most amazing geniuses in Jewish history. And he offers a very creative creative um interpretation. There's a big big principle. Anything good that happened and that will happen within this world, the next world, we all got from our forefathers the at the time that blessed. Then we got the and we got all of the blessing in this world and in the next world. That's when it all happened. By the way, what night did that amazing story happen? When ya Yakov stole the brahas from Asav and received the bra from what special night did that happen according to leer night that's when it happened. Okay. And the says, you know what? Why he wanted goats? He wanted it for Pes. Even he knew that it was Pes night. So he wanted the two Corbonos. That's why he wanted the two goats. One little kid, one little two two kids all together. And that's why the rabbis say it's good for you to take this goat and it's good for your children and you should take it because you're going to get all the blessings through these goats that Yakovin took. We got all the blessings and that's also alluded to in Yum Kipper. Okay. When we have the the two goats of the Sarah Zazel and Sakashem fine. So the point is that the one little goat is really referring to that special night when Jacobu took the bra with Rifka's advice and he and he takes the goat and he takes the bra who does he pass it down to give the braas to anybody know to he gives the bra the primary to maybe that's what the apostum was all about And then he even says in the past I take the I got from and I give it to okay and then what happens? Why were the brothers jealous of Ysef in the first place? Cuz they wanted the brahos and they knew that had the brahos and he got the multicolored coat and they were jealous. That's why they sold the Isf. And that is compared to a cat because cats are naturally jealous. They're territorial. Okay? They're jealous creatures. I even looked it up because I was research. I looked it up. AI agrees. Cats tend to be uh territorial. I never had a cat. So that's that's what they say. Okay. Not all of them, but as a general rule. They're always nice. There was exceptions to Okay. So then that's the cat. So the cat was a jealousy that caused the Jewish people to go down to say the lash that was spoken about the brothers and the brother that and that's what ultimately was miscalg so the jealousy and the lash and then comes the stick. The stick. What famous [snorts] stick do we have in Jewish history? Who had a stick? We've alluded to it before. Moisha Moshe had a stick that wasn't just any stick. You remember fifth chapter six Mishna the stick that was created at the beginning of the creation of the world. That was Mosha's stick. All of the blessings came through the stick. Stick also represents a leader of a tribe. Find that Okay. So that's fine. And Mosha passes that down the stick to Yeshua. And that's what Bag of God is alluding to that the stick is hitting uh the uh Egyptians. Okay. So what's after the stick? Who knows what comes next? The fire. The fire is we all have a fire inside of us and and then we lose ourselves and then it burns the stick because of our it burns our then comes the water and the grass says the Jewish people are compared to the wa to water like we see in the Jewish people are compared to water. I know we could have said it was Torah but that the grass says it's the Jewish people and then comes the Torah. The TRA is Edom. We see in the vision of Yasco that the are compared to an ox. Okay. And then comes the the water that's drunk up. That's Jewish people. And then comes the who's the Messiah. Okay. That's Mashiach Benf. Because Sanhedrin says that ultimately uh they're going to be sl we're going to slaughter the Msiah. That's what the Gamarra says that he's going to die. What exactly is the Mashiah? Is he a movement? Is it Zionism? Is it a person? Okay, that's a Shir for another day. But the GR the GR in a different she seems to allude that it's a movement. It's not a specific person. But in any case, the Mar says it's going to be and then finally the the Mal is gonna uh he is going to kill the Messiah but then at the end of the day is going to bring the Msiah Ben and return the brahas to the Jewish people physical blessings spiritual blessings and it's going to be good okay so the whole thing is really reenactment of what happened at uh that original seder back with Yakov and Ysef by the way that also sheds light on an interesting practice that some of us have that the little kid steal the firstborn um steal the afikomen. Everybody asks why is he stealing? Why are we educating him to steal? But what might that hark back to when else do we have stealing which had some positive connotation? The stealing of the bra. Ah, so maybe that's also a different GR where we're reenacting the stealing which ultimately was for our good and we're reminding ourselves uh that it's uh that we are blessed and and then ultimately is going to return that blessing to the Jewish people on this holy night of Pesak on the holy night of the sed. Okay, beautiful. Um there's so many other interpretations. We're not going to do all of them, but um let me maybe um finish with one last interpret one one.5. Okay. Um two two quickies. Yeah. The Gumar says you can't compare someone who learns 100 times to 101 times. Why? What's the shot? Because when you learn a 100 times, you're learning it to internalize it. Every time I learn this, I'm getting it deeper and deeper. Oh, now I have a hundred interpretations of wow, I'm so smart. But then after you do that hundth time, what do you have to always do? Go back to the first time. Pretend like you've never heard any interpretation before. Pretend like mamish, it's I don't know anything after I've learned so much. You know what I really realize? The Torah is so deep and so I have to go back to that first time. And then when you go back to that first time, oh, then you're really tapping to the depth of Torah. I remember when I was uh I was 20. Yeah, I was 21. I just finished the the army and I was in Hez there and I learned my my fifth paracos and every night we would never go to the next stage of the garra until we reviewed the whole mission on the gar and all the steps until we got to the new and then we do like say a half hour and then we'd do an hour of learning forward and I remember every night we had to pretend like we never heard an interpretation before and we'd always come up with new always new insights you have to erase everything you learned yesterday and ask new questions have new ideas And that's the Jewish people. No matter what you learned last year, you have to pretend like it's the first time. That's the the one goat. Okay, I learned a hundred interpretations. But now I go back to that simplicity. And that I think maybe maybe let's go back to the beginning. We started off asking why are we ending this seder with children's songs? But maybe that's the whole idea to say at the end of the day with all these and these cool gamatrias and these amazing Toras that I've learned and I've been learning for a month straight all these unbelievable Toras of the Peser and at the end of the day Hashem I'm just a little child. I don't really know I don't know why I'm singing this children's song. I don't know why I'm making funny funny animal noises, but I just want to have the simple faith of a tam the highest level says as a I just want to connect to you and I know that you're taking care of the Jewish people. I know at the end it's going to be good. I don't exactly know how it's all going to work out. I don't know why all these things are happening to me in my personal life. I don't know why all these things are happening to Am Israel, this politician and this and that. I have no idea. But I want to have the simple faith of a child. And that's why we go back to the end of the sed to children's children's songs to remind ourselves that that's the ultimate goal is just to be that to have that utter simplicity. And maybe that's why the says that the is just like we end many of end with which is say the holy of holies is the holy of holies. It's the holiest of the holy because we don't understand it because despite the fact that I've just given you 10 different ways of understanding maybe this way maybe that way hopefully I've confused us at the end of the day we don't really understand it but we understand that this is our simple sweet way of connecting to and that itself is the holiest moment when I recognize that I don't really get I don't know I don't know what's going on and that's the connection between perm and pes we always have to connect p and pes ado yada of pes you know of of mash I'm just this little child I know who runs the world beyond that I don't really understand so uh hashem should bless us give to have the holiest time we now have coming up so it's a reminder we have so many beautiful days to start preparing oursel for the night of the sedar this most sweet delicious time of the year spring's coming out and uh we should uh prepare our kale clean our houses and clean our our inner houses and get rid of all the and the schmutz we have inside of ourselves and will continue to deepen our connection to Hashem through the through the teachings. We'll end with one little song. Okay, we'll skip to the end of the song. Fore A [music] heat [singing] [music] [singing] [music] [singing] sh [music and singing] Oh my My God.