The Song by the Sea by Rabbi Yitzchak Breitowitz Parshat Beshalach

[Music] everybody thank you for coming out in the weather and I know with the vice-president's pennants coming things are a little hectic the past few days but British mm I think was a good Trinity things are a little back to normal or as normal as they are ever in usual I'm we are in purchase mashaallah and just to start with our tour but then I'm going to segue back into the parsha so one thing you need to know is that fresh cannot sim this is by far the longest tucked aura of the of the year because it is both the narrative of the battle that DeVoe reports and the sheer at the bow realm and the connection to the parsha well always a spire them only have the seer active oh so the correlation is very clear just as there was a sheer at Anyang just as when the Jewish people were finally redeemed in the Red Sea the response was odds your share Moshe who can they use for elf so we give yet another example of a Shiva when there was a nice alone a victory against the enemy so in many ways the sephardic of Torah is illogical as well as being shorter it is simply correlating the sheer on Taeyang with the sheer active over shakuni's M want to give you more historical backgrounds and they have the whole battle that led up to the sheer at Devorah and at first glance that would seem to have very little similarity between the battle that d'Avola and Barak fought against Sisera and you'd see at Smith's ryeom and create a Anza but in point of fact there may be some connections as well just to point out the following that one of the characteristics of the whole battle was the fact that relatively few Jews participated in point of fact the mobilization was not that successful and devorah inner sheera specifically criticizes various tribes who did not participate she praises very much those who did participate but those particularly Ruane again some ways this was a validation of the concern that moshe rabbeinu expression when a god open a rubin wanted to take their territory east of the Jordan so Moshe Robina was very very concerned because he said I am yes with yoga mullah Mohammad but temptation Foucault's your brethren are going to be fighting a mill , and you will simply be dwelling here and if you recall the land was expressly given to be negative Meru rain on the condition that they would participate in the mill , and indeed in the days of Yahshua they did so and there was a whole ceremony at the end of safer Yahshua in which he effectively discharges been a guru from a roux vein of their obligations stating that they did fulfill what they have promised Moshe Romanians however the problem is as we know even in modern Israel that the job of securing the land is never finished and during the period of the judges there were various Canaanite Kings and city-states that were controlling Jewish populations at various times and in the time of Devorah there was the oven the king of hots are the major Canaanite city and here we do in fact find that the nehru vein were secured east of the Jordan in fact did not participate so in many many ways the Jewish army was very small it was not representative of all of the tribes and they meet Sakhalin was a miraculous neat Sakhalin similar to create yam so fin which sister as shariats got stuck in the mud etc so therefore it is somewhat similar to the idea of what the mokuba would call is a Russa delaila the historic roots the awakening came from above it was not anything that the Jewish people themselves did to secure their particular victory so again there may be some at least rough similarity between the Korea TM surf experience and the Nahanni against Sisera who is the general in a mela mela skits or now in the after itself there are a number of interesting peripheral points was really not part of the major narrative first of all the very fact that de Beauvoir is of course a woman and it mentions he shall tie its history Elba a sucky she was the judge and had mentioned she would sit under the palm tree of d'Avola again cuz I'll say that she did all for judging outside to avoid the halassi problems of even with men and women being in in seclusion but the whole concept that a woman can be a Diana they shall fetes what is the feminine of Diana's are feminine for Diana no no no but thought you were to show feathers or the concept that she was a leader in fact Barak who cuz I'll actually say was Tavarez husband see although it describes de Vaca a lot P dotes so it seems her husband's name was Locke Peterson yet cuz I'll identify epidote and butter as the same person and they offered this interpretation Barack is because of his great ability in war like fast as lightning and lock P does but really our torches is that he was not very learned it in Taurus she was by far the greater Torah scholar in the family but his foot was he made the zealots he made whips for the menorah for the Michigan that was in well at that time this is already after the destruction of sheilo but whatever nove and the michigan was actually in over this particular time and he made the zealots and that's why he was called gloppy duds he enabled the menorah but the very concept that barack didn't want to go to war unless Devorah will be the leader it's a very very interesting point and this is very relevant to contemporary discussion because tous austin massacres kitten already raises the question of Anisha is pursue la la' doing a woman is not kosher to be a Diana how could devour a BHO factors how will she judge cases and toast oh space and the answers that all adjudication of Devorah must have been by mutual consent of the litigants the litigants can always agree to submit their case to Anisha and therefore Devorah was a judge by mutual consent but even that creates a very very interesting issue and that is when we discuss the issue of women's ordination which I really don't want to get into too much because just from a pure above exam point one of the objections to women's organ ordination is that a primary binnacle function is to serve as a Zion on Abeyta and even though that may be sporadic and only occasional and the woman is pursue Allah does I'll get a woman be a rabbi but once again if we go with the idea that de Vaca if the bar laid in our makka bell they could but you'd have their adjudication done by a woman most what they did today are based on mutual consent now Erica shows a little different because we have a wrap on notes and we have official but again but still many many people when they have controversies they do not necessarily go to the official but they did of the robonaut they go to private ad hoc but they didn't and private ad hoc but they didn't only adjudicate by mutual consent so a great percentage of Beit din adjudication even in Eretz Israel and in the world it's basically 100 percent outside of average Israel is adjudication primarily by mutual submission to abate in according to the Devourer precedence if the bar laid in our makka bail they could certainly submit their case to a woman judge now ptosis does give another terrorist how could you've or be a show that it's and that terrorists would not apply today that simply says I'll be a de Bourgh this was a unique rule that a college bar go Gabey you meet dispensation that does not have necessarily any precedential value but be as it may the Devourer precedent is figures very prominently in some of the debates regarding Orden women and can it be something that that's higher a woman's spiritual leader yeah calling her the do not pull Suresh appendage or try to shove it yeah so the idea chef Tanya is that immediate I mean when we talk about dieting today in such cases where they're actually mediators yeah and they might have the title of the Diane but they're acting strictly as a mediator what I'm saying no no no so ptosis didn't mean I went oh so says they were maca Bell tells us doesn't mean they were maca Bell that she would be a mediator rather they were maca Bell where we heard a word I've heard decision wasn't untrue an arbitrator that's correct her decision would be binding so she could actually function not just as a mediator of course anybody could be a mediator but she can function as a as a judge a compulsory decision once the parties have voluntarily submitted to the jurisdiction so the issue is you know at the base of the debated issue for a woman to come forward well the it says that the question is that the young women hate them I have similar requirements and by a them it says beyond douche nahan or shim so we have ad rush of Ilona shame and then we have a juxtaposition between the show stem and and and agent okay [Laughter] that's a good horror on other words I'm not shimmy invariably mean males you have a for the facility beds and the she needs people doesn't always have to mean yeah that's your okay but nevertheless the the a lot a is clear even though you may question some of the some of the Drescher now there's another great woman that figures very much in the story and there's Devorah of course is the first one and the second one is our street here your El Beit Knesset URL and your L is the wife of ever had cainy now the K nights the kami is actually very very interesting tribal group they are said to be running to the South the descendants of Israel one of his many names is covered and they dwelt in Eretz Israel some of them converted to Judaism and some of them did not they were a nomadic tribe that went from place to place some before she understand them to be like the Swiss meaning to say they were neutral meaning they could live under Canaanite rule they can live under Jewish rule they managed to go back and forth they didn't always have particular commitments which makes your else action in being most or nefesh from Israel to be extraordinary if we understand that perhaps she was not even Jewish but the mainstream view of kazow is that a broken a that gyros descendants did convert to Judaism and therefore your L was considered to be a Jew and the great story about how Cicero was fleeing the battle scene and he comes into your ELLs tent and she gives him some fermented milk so be careful out the milk it's not just vodka that can get you drunk and sister goes into a deep sleep and she basically kills him she drives a tent stake through his temples and as a result once the leader is killed the battle is lost the battle is over and this is the great victory for for omni's realm now all of that is wonderful and of course Devorah in her song praises yael Asia's fabric a knee no not bol na symbiote to work makes you be blessed among the women the tents and the women in the tent is a reference to the Imahara surah and the o L that she takes her place as one of almost like one of the Mahad but it's interesting that the Gemara in Nasir gives us a dramatically different version or at least an alternative or additional bit of information that you don't see from the text and that is she actually gave herself to him with sexual intercourse that part of how she enticed them to drink and get drunk etc was she had sexual relations with him and because I called this and this opens up a huge huge sukhiya called Aziza lachemann the commission of a parents in this was a grape sent to voluntarily cohabit with a Gentile if you're Elvis Jewish was certainly a tremendous tremendous of Aaron Donnelly and yet this was done as the mechanism to be MOT seal on Israel and because I'll understand that her motives were pure they were altruistic odd kid they toss the Casal state she literally had no pleasure even from this action it was totally repulsive to her yes yes they do now on one hand we know that to simply say Delia rye oats in order to save lives we know that that's normally not a legitimate calculation because Gilly Arroyo is one of the gimmick amuro's one of the three commandments for which a person must be willing to die before they transgress but you have a similar 22 identity right now sure also did not resist them to death and Esther had relations with our railroads and the facts according to Fazal darius ii who was the persian monarch who authorized the construction of the by cheney was none other than the son of Esther from from afar Avis and the issue of how can Esther be with a Pharaoh's and how could your lb with Sisera is one that seems to be facially inconsistent with yellow reg vol 4 and yet rough crook has held I resorted where he talks about the idea of hot so Lots I'm Israel is a different type of calculus than that hassle of your own life or even family now again what what exactly is the critical mass of number we don't know but basically one has to understand that certainly in the case of Sisera Jewish sovereignty was literally at stake in the case of Esther of course Jewish lives were literally at stake because how monks can say God was wash me love and Ruth Cooke learns from this whole concept of of a Polish mob and that they'd rather shame shame I am in the story of Esther that house a lot coleus for L is a different category you don't analyze it with the normal rules of yet Helvetica the young young boy that a person must die before they they transgress and this idea that sometimes God is served by what appears to be a sin became a very very prominent theme in both the writings of rep Cooke and also of cooks older contemporary but subtle of lublin and it gets into very very murky things because this is just to show you however cook took this idea and ran with it maybe in ways that go well well beyond and that is rough cook software example in secular Zionism secular Zionism in many many ways had many many ideas and many personalities that were not only non religious but antagonistic to religion they looked at religion as kind of a vestige of the Gullah life and the new Jewish person in Israel would be freed of the superstitions of the gola and would be a person of modernity and to create a society in which God would not have a prominent part now of course I'm simplifying within even secular Zionism there were different strands there was hurt so there was a crime a crime although he himself was not Orthodox in any way but that had I'm very much saw religion and at least the culture and the ethics of the Jews is a very very important part of a Jewish state hurt so perhaps not hurt abaca advocate because of his background hurt so more more did much more of a political Zionism and dollars Bialik Bialik was Bialik was a mixture Bialik was an interesting mixture in one hand Bialik was after all a talmud of the grateful ocean yeshiva which he memorialized in how much myths and even though the implication was we got to go out to a new world you could certainly see the nostalgia and the affection that he had in some ways for that world that he had left so he very much was someone who at least wanted a strong Jewish culture and of course safer about that in spite of Bialik you know being very non observance but Bialik want to you know he published a very beautiful collection of the Midrash a man they come around on all sorts of themes it still to this day it is one of the best somatic collections of organic literature that exists and the one that I have I have it I have a myself I have the volume and it has a picture I guess this proudly standard the picture of the two authors leaping through rabbinic text but I believe they're not wearing keep us okay so be it as it may but as they say within within it's non-religious organism there was a lot of push and pull as to how much of a religious ethical cultural component should be incorporated in a Jewish state but be this at night at least some of the secular zionists were very very anti religious and yet rough cook had a whole mystical theory which he translated into his a life that he saw that even a person who's conscious motivation is secular is really attracted to building the lands because of the holiness in his neshama and even things like desecrating the Shabbat and playing soccer and Shabbat and and doing all sorts of things he saw this as sinful behaviors but for a higher more noble end of ensuring the show of um Israel and the return of um Israel to the land and this is one of the things that made Ruth cooked very very controversial but he developed it cabbalistic ly and just as we say in English we have an expression a wolf in sheep's clothing so rough cook developed the idea this is my paraphrase of it there is such a thing called a sheep in wolf's clothing and that is sometimes good and noble ideas have to enter the world in the guise of a parent's sin because that's the only way the powers of impurity allow goodness to enter so the Shabbat Siong could not have come from the religious world because then the cohort of Tomas would fight it and destroy it but when it comes in in the guise of a secular idea so the cocoa a tumor let it in and he said the same thing about feminism he says feminism in many many ways has a kernel of great validity it is the dignity of all human beings but it has to come in in the guise of things that are not always proper because that's how it gets into the world and once it gets into the world discerning people should be able to separate the good from the bad the weak from the chance right he saw all of these developments as ways of holiness getting into the world in the guise of impropriety and this is based on the notion of are they Eilish ma this was a third of our southern can recur and ultimately the source of this in the Gemara is Yael Yael is the paradigm of the of a revolution my heezy Christianity in the same way as a matter of fact he did as a matter of fact he did and that can actually be traced to a much much earlier source and that is none other than the Rambam himself in a censored passage in he'll cut Moluccan censored it's not in our standard romba the rambam writes that even Christianity and a fortiori Islam were the mechanisms through hashish operatives to wean the world away from simple paganism towards some type of monotheistic conception of God with an ethical underpinning and even though there were so many mistakes and so many evils perpetrated in the names of both of those religions the Rambam saw them as transitions towards an ethical monotheism and a true God so really the Rambam himself acknowledged that that idea so once again therefore Yael herself has some very interesting things if the rotor raises the fascinating holistic problem of a woman rabbi and a woman judge your hell raises the more philosophically difficult problem of when indeed do I say the ends might justify certain means when does God's use even sin as a tool for bringing goodness into the into the world and this is a complicated idea they say to this very day these are among the most controversial passages in rough cook and you know explore him since guess it's otic the family themselves when they printed rough subjects Farnum took out a lot of his most explicit discussions of this theme the newer additions put it back in it was actually taken out because it was seen to be too explosive again the fancy theological term is antinomian which means against the concept of following a laka understanding that there may be higher ends that have to be in different ways now there is a famous counter teaching from real time of the legend the Vilna gods Talmud who says but I haven't they don't know how he's gonna learn the Gemara by Yael he says the concept of a knot they have for a higher purpose only existed pre-madonna Torah that before there was a fixed law so decisions were made based on ultimate goals that are going to be served but once we have the concretization of my tanto ha at that point you no longer make those judgments about what are my higher purposes you gotta go with the rules the notion of I will do another a rod because the of Iran will accomplish more good in the world is no longer a legitimate calculus after mantle his daughters for example things like a teriyaki Oh marrying two sisters all of that is premature but again the problem is that the very taste that the Camorra uses the words I think I wish ma he's talking about Joelle yeah L was with certainly after my tanto ha say again right the mikoshi she said they made a similar judgment if you remember according to a metric that Toso springs in Bava Batra the guy that gathered the wood on Shabbos his qivana was ashamed shamayim because after the sin of the Spy's there were Jews who thought we are no longer bound by the Torah because we're not going to be in the Land of Israel so he deliberately desecrated Shabbos with the intention that he would be put to death to demonstrate that the toga is still binding that would be in our they relish ma as well the other end we don't find that Sheva thought that was correct after all he was punished for it ok but this is a very real issue and as I say in cooking of sake it is among the most controversial now another point in the house where you just want to bring out is that fascinatingly enough the sister a narrative is very very important in the laws of Rosh Hashana the Torah says on the first day of the seventh month which is Tishrei young true a yellow a day of true I you shall have and has I were initially uncertain what does true I mean and they point out that true I is a day of sobbing a day of crying because the targum uncle is for true I is yet Baba now that's an Aramaic word but it's connected to the word but TR Bev's Eames sister sister his mother was crying and therefore hazael were makka bell that the truest sound has to resemble a sobbing or crying sound now what the Gomorrah that explains was that in the course of time different communities were we're demonstrating a crying sound in different ways some had it like a whimper like like short staccato others had crashing groaning all right and others had both and that's why we have all the combinations because in other words what we call shebar in what we call throughout what we call for intra wah were three variations of what true out of the tournament literally says true up but Sharia etc were variations of true out so we actually learned from the targum connecting you Baba with rathia Bev Eames Israel that the word true I is a crying sound a sobbing sound through the shofar as it were we cry to God it's a wordless prayer it is a prayer without articulation and words but in addition we find the following that we know that the men are gang is that we blow the shofar 100 times now that is a minute that is not a how muffled well now it's becoming harder because it's you almost leave almost a universal in custom although much of the Middle Ages it was not that Universal but undertow blood you only have to blow 9 times really takea true i takea three times so that's 9 times all together and then with all of the variations that'll get you up to 30 times so even with the variations that gets you to 30 so the notion of a hundred was a later later edition in the time of the late got on him and the early we shown him I think the first authority that actually mentions it is Robin Nelson bagua reminiscent of Rome actually wrote the first Jasper he wrote the first Talmudic dictionary that is referred to by all of the commentators but he was not just a lexicology he was old a great authority in his own and he does record the mid hog of 100 sounds of the show for what is the source of 100 sounds of the show for why it's not required oh right so which is only 9 and it's not required even withdraw Bunin which is only 30 it's not in the gomorrah right why a hundred so the Valhalla brings a metric that says that when sister was crying for her son waiting for the jewelry waiting for the spoils of war it's not so much if she mr. sunder was just why does it take it why is he taking so long it mentions she cried 100 sob sobs I'm not sure exactly how you counted but it was a hundred two hundred times so we blow show for 100 times to counteract the one account remand the 100 subs of sister's wife of sister's mother now the question is what exactly are we contra Mandic I mean she's been she's long dead why am i blowing show for a hundred times that when the custom started she was already dead for a thousand years why is there a need to contraband so here there actually is a very deep point that's a little disconcerting and this will connect us to the parsha and that is that when there is human suffering in the world even suffering of evildoers even suffering of bad people that elicits a certain divine mercy God is merciful God is compassionate God is not indifferent to the suffering even of the guilty and the culpable actually the primary text for that is seen in this week's parsha as well by the crius Yosef the metrics tells us the Molossia Shari's wanted to sing the song of praise and glory to the Almighty and I could both who say my Savior died table will be on my creations the Egyptians are drowning in the sea the item of them Shira this is a time for jubilation this is a time for joy now there are two points to be made here point number one is that although God said it's not a time to rejoice he didn't call off the drowning of the Egyptians and that's an important idea we are not pacifists the Torah says have all the Hargis on somebody who comes to kill you Hass gave a horrible we got a kill if we have to we don't turn the other cheek we will destroy we're supposed to destroy the enemy if the enemy is trying to destroy us but what the lesson of Korea thumbs up is you don't do so with joy you know those who with triumph you do so we did you so much sadness you do it but there's no glorification of it I remember a few years ago maybe ten years ago maybe more than that I've stare at a time when no there's more there was it was when there was a spate of the suicide bombers and the bus is being blown up so I remember there was a picture in the New York Times of one of the terrorists dipping his hands in the blood of the people that he murdered this is delicious and was dancing around dancing around dancing around now if there is a Jew that ever did that I would say the Jew is mentally ill or you know not well but but certainly as a matter of normative Jewish behavior that is fundamentally unthinkable we kill we kill when we have to kill nobody well by all means one has to do that but one does so with sadness and in this connection no there's a famous or infamous remark of Golda Meir some people hate it and I'm not endorsing I am not endorsing every part of the remark but her famous remark the first part is especially offensive to many hurtful to many people we can forgive the Arabs for killing our children that part people say we should we should not be chorus but the second half the second half I actually agree with that in addition to the unspeakable tragedy of losing our own there is a tragic dimension that we have to take away take away there's that is the my say yard I that is the sadness such an expresses it might say young guy talk about young but Tim welcome Shira and in that way I think Israel all of us can be very very proud by and large of the IDF is a moral agents meaning yeah ok things happen sometimes things do happen an action that's happened in tragedies happened and mistakes are made but by and large there is no army in the world including the United States that has the moral code and only men in fact sometimes the moral code actually is dangerous for military objectives our soldiers expose themselves to dangers in order to avoid collateral possibly hurting innocent people and they expose themselves to risks that no other army in the world which usually use aerial bombs or whatever it is has to has to face and however you come out I think it is a source of pride that there is such a moral code because in war there can often be a blood lust or kind of a desire for vengeance or just to you know just get the enemy in every way that you can and here I think we have a tremendous tremendous misssara military tradition even of restraint again the record is not perfect but once again it's very very difficult to second-guess people in combat position it's not being in that position okay so so the question becomes is the question then becomes you have a contradiction and what ends of Shem tells the Angels don't you know don't praise me my creatures are drowning a ship has commiseration and empathy for the egyptians and yet the jewish people after all did say yes here so it's a good question but but some a forum differentiates between the people who are literally delivered and saved meaning the angels are observing things happening and they're not supposed to glorify the destruction of the enemy and the other ends it's totally appropriate to express gratitude gratitude to us them for being saved from the enemy that tried to destroy you so you're not glorifying so to speak the death of the enemy but you're glorifying the salvation that you achieved by the enemy not being able to destroy you anymore and that's why there is a fundamental conflict Slama MELAS says initially being booed Risha in rena with the destruction of the wicked there is joyful singing and it is an interesting case of you might go home of cognitive dissonance on one hand we have the attitude my sayad i traveled by of the automotive jeera my creatures are drowning how dare you sing coupled with the idea the Ebert Rashad you Karina and there is kind of a double process that's going on and the process is on one hand when there is human suffering that is something that does send me I wish it wouldn't happen I wish people would do chuhwa I wish wish I am wood would make peace I don't want a world where we have to destroy people and if people are hurt it hurts me and the other hand when there's a triumph of justice and righteousness even if it has to be done in a very very difficult way there is a joy that there is a greater righteousness or a greater justice in the world and that is the evil to show him with shine Rena so it is it is a double conflict I think anyone that lives in Israel I think with sensitivity understands that's kind of double a double think that one in a positive way then one has to go through so going back to Sister Sister is mothers crying is symbolic it represents the notion that God's compassion is aroused by the suffering of the enemies sisters mother was one example and that no Palestinians to be an example today so we need to counter Mantid by saying to God so to speak yes God they're suffering but look at us look at us remember us it's kind of a symbolic gesture in which we're acknowledging the suffering of others but we ask a sham to have mercy on us I felt pain because there's no other way it's no other way this is what has to be done now it is brought down though that's according to some aggression sisterís mother cried a hundred and one times and we blow shofar only a hundred times as if to say even sister's mother is entitled to one cry that we let her have we don't take that away from you although swaggin blow 100 110 okay okay you take better way to their starter starter in that way so this is an interesting point you know the idea that's compassion for enemies you know it's a dangerous idea sometimes because you can leave a person to be soft it can lead a person to make strategically irresponsible and dangerous decisions so you gotta take it with a lot of caution it's not an easy thing to do but in its essence it is a noble emotion in his essence it's a good emotion but it can get perverted and it can get distorted and one needs to balance it with a broader picture of realities but in some ways I can't look askance at people that have those feelings because it does come from the mice a young guy toad will be young of course there was a famous little children's story that Roald Dahl once wrote there a very interesting story started about any doctor who was called to a patient a woman woman's made in the woman was very distraught she was a mother and her little adorable baby was deathly sick he had whooping cough or something really serious serious illness and she begged the doctor with tears in her eyes she was weeping she was sobbing she was so afraid she would lose the child and she begged begged the doctor take care of the child keep him alive and in Dallas story the the point was let's imagine you have a moment of prophetic and in your prophecy you saw with absolute certainty that this child would grow up to be a tall fitler who would then murdered six million Jews and countless other people as well what's the compassionate thing to do at that particular moment that's right that's right well well there yeah well okay so there the problem is that the smile of course was spared because at that moment he was evil and God said let him live in spite of what will happen later and and yet and yet and yet you find by the been so rare memoria by the rebellious son who did really didn't do that much he simply stole from his parents but we say kill him because he's gonna grow up to be a murderer and in the light and the Mufasa mask potential of our Shah asks the contradiction between the Ishmael story and the been sold room already story and the marshawn gives the answer that the problem with the smile is what his future descendants would do then so Ramona is what the kid himself is gonna do so again and there you have that this and there be other answers for that that would be the issue so what I'm saying is that compassion sometimes what you think is compassionate in the immediate scenario may turn out to be catastrophic in the future so one has to be careful just like shuttle shallows spared the king of Amalek in some exercise of compassion and from that king was descended among who almost was on the verge of destroying I'm Israel so that's an important lesson but nevertheless the mice a young guy tougher be on is a real is a real issue that the would that we have to consider by the way a little bit of when once a trivia but it's an interesting somebody asked me around five years ago you know everybody knows that during the Seder when we recite to ten Mako's we pour out some wine either with our fingers or some do it from the right dumps for daya and there are a number of reasons given but the most popular reason that's given is this too is expressing a certain commiseration or compassion or empathy with the Egyptian suffering because the plagues represent the suffering and it's like my sayad I tell ya so everyone knows this everyone's heard this so somebody just asked me which commentary Shirley says it now tell me where it is so I said well I believe it's from the a barber now who wrote around of all humanists commentary and the Haggadah because I remember in the article I gather in the English a goddess and always those that cite things say a barber now okay so the person that told me I read through every page of the bird on which is quite a feat I have not I've learned a lot of them right now but I have not read a page four pages I read every page it's not there so I was a little stuck then I thought well it sounds like maybe your assumption of well Hirsch might say are we just guessing at that point says no it's not the refrigerants I've got so apparently it is actually kind of a mystery because this is the most popular virtually every English translation I gotta that as a commentary gives this that's the explanation because it's very appealing to Western sensibilities the notion that we have compassion for our enemies and so I'm not sure how popular it would be in Israel but in the United States it's a very popular mashallah and yet how could it be traced now where is it from so I saw an article in hockey room which is a great great Journal published in Flatbush thank you it's all they put everything online as well and this person rabbi Ron's FYROM did a lot of research and he traced it to a commentary written in Germany in the late 1800 so it is it does not apparently showing him it is not at all of early vintage it really was an invention or a kiddush of a late 19th century German rabbi who wanted to connect the pouring of the wine to the korea-asean sauce my co that over beer so that the question becomes so how come all of the Haggadah say a barber Nell or some say a Vajra ha haliday's so this is brilliant it was just shows you the dangers of not checking sources because what happens with Haggadah and any book that's it anthologies will just copy from anthologies they will not go back to them to an original source that is correct that is from Akana that's exactly for myself yes that's correct and by the way the saying ain't no vbe ho is from the New Testament the Christian Bible New Testament so aware ain't no VV or you're not a prophet in your own City now what's interesting is in this work of the German rabbi there are some how arose from his grandson whose name was Benjamin and he prefaced his sorrows with olive base which means omar bin yamuna and in one of the unmarked binyamin's he says that at his grandfather's he's adding it to his grandfather safer and his grandfather's Seder his grandfather used to say this thought later anthologies understood that the olive base meant an abbreviation for a bar bonel or avid Rahab and the later english I gotta just spelled out a part bunnelby drive without ever checking a bar banal or on food Rob and that's that what happened it was a Marvin young man from a rabbis grandson and it became maybe the one of the most popular thoughts in the Seder but meat isn't many I know once again you know he did to thought that is a certain certainly a possible interpretation but most of the return if you go back to the be shining themselves why the wine is poured off they make the point that your your your with your finger because the McCulloh are called a spot elokim he and you show that by the Makos are the wine the costumey that's again from the finger program all right now let me just go with one other point here to connect back to departure back to the my senior guy toggled by young and that is the she ball a holla kids who is one of the Great's of medieval Irish Owens says this is again a very well-known idea but it's not it's not older than the she bowling like it says that we know that I'm passive we say how well we say how long shall then only the first night of pass on and the first day only on the young we shout and in the go la for two days the rest of Pesa we only say a half hour we don't say for how long and the she brother luck it says based on the metrics but we don't have the matrix so it's interesting it's but based on the minutes that he quotes is that since should be shell Pesa commemorates create cm sews and create see i'm surf the moroccan we're not supposed to say sheera therefore are how well on should be shall pass ox is diminished now the task asks the obvious caution if it's only because of she shall pesos that's the hollow is diminished what about the other five days but you have the first thing you said so they're the tiles gives little pill police as well listen you never want to make all on my way to more significance than a youngster so if she shall pass on with it which is a cod does not have a hollow shell ever so you're not gonna give call on my way a hollow shoulder right so here's the question the question is very simple if you're using this idea to diminish the hollow on she shall pizza then what about the first day of person i mean i mean the first day of Pesa not become respectable Carter's died over there plenty of deaths that happened the first day in other words why is it that we become empathetic and Universalist only on the last of peso but with respect on the first day we're thinking about what's good for us like in other words there's more of a I'm kind of indifferent to Egyptian suffering that's why I'm saying that's why the idea of incorporating the commiseration on the 10th is a little difficult because we inspect recite a full howl at the Seder so here I want to suggest an idea based on I however the base of a B I'll say it relatively quickly that is the basal a B points out that Korea C ops off was a different miracle than all of the ten Mako's in all of the ten Mako's the miracle of each maka was the punishment the blood the frogs the lice Hashem changed nature to inflict punishment and retribution Chris Urmson pitch was the other way around the Egyptians did not die miraculously the Jewish people were saved miraculously Hashem removed the miracle the Egyptians died naturally again the Midrash him say they were miraculous aspects but the pursue social Victor was the the NACE of Kriya see absence was not a NACE of punishment it was a NACE of Hatzolah as opposed to the Makos where the NACE was an ace of owners as a result the basal lady suggests that Kriya Cheops off' was a greater expression of divine love than the ten plagues because the ten plagues the Jewish people understood how God will change nature to punish those who are evil but Chris Young said them God will change nature to show his love for his beloved people you see because the shino in october of korea Thompson was the NACE of han solo as a result the basal ad shows the love we felt as the splitting of the Red Sea was greater than the love we felt in ucs mitzrayim itself because God changed the natural order not to punish God changed the natural order to saves everything what's that you know that so now here so here's the point I want to make when you feel Hashem love in your hearts then you feel greater well freshen right that's the way it works my mother says the the way someone feels to you is how you feel to them come I am up on him up on him just as water reflects the face you show it the heart of a person reflects the face that you show now what that means is if Kriya see opps off' here's the Association Korea's jumpsuit is greater love of gods for me when there's greater love of God for me I have greater love of that when I love God but I love anybody i endeavor to see the world through their perspectives and not only through my perspective when I live in the world of love i endeavor to see the world the way i Shem sees the world and that Shem sees the world in which there are countless human beings and all of them have value and all of them have purpose and all of them have potential and the same way that if a parents had god forbid god forbid a mass murderer or son who had to be put away the parent would still have a tremendous sadness that's what could have been what could have been had things been different that is god's sadness in the mycsmd up so the first day of Pesach where we're not yet feeling ashamed love so our love of uh Shem is not so great we're functioning on the level of the era I have reverence and offer time but Europe could could be a little bit self-centered knows I want to be concerned about not getting hurt about you know my self-protection so as a result I really don't care what happened to the Egyptians you know the main thing is I'm free but as one grows in the depth of love of the almighty one sees the world from a Shems perspective and from a Shems perspective there is more empathy there's more commiseration there is more of the idea of Nicaea they thought would be up so that might represent the transition as you go if Cooke talks about this Ruth Cooke talks about it generally not about we a sense of that as a person grows spiritually his sense of eye gets bigger and bigger and bigger meaning initially I is only me then it gets broadened to include your family your wife your children etc then the eye includes the Jewish people and then I can even include the world as it were that you care about them we are supposed to be after all mom left us Kohanim the gory Kadosh to be a calling to be a normal volume as the Navi OSIS right so that might be an explanation illogically of why the first day of pest has a howl Charlaine because the first day of Pesa I concentrate on me and for me this was a no-cost proposition we got out wonderful bye she shall pass us you see the world from the rabona Shlomo's perspective because as you feel his love you love him when you love him you identify with him and you see the world from a broader or a broader perspective okay wish you well well and [Music]