Trump's Final Warning for the Final Day of Passover: Echoes of the Red Sea Redemption for Israel?

[music] [singing] [music] [singing] [music and singing] >> Shalom and welcome everyone to this Today is Monday This is the um uh fourth day of Pesach 18th Nissan uh and um the generally speaking I wouldn't make a recording on the holiday but I see that several recordings have come out from various of them on the significance of the seventh day of Pesach. I want to tell you that I think that this seventh day of Pesach is an important question that we must ask ourselves and that is there seems to be a final deadline that has been set for the conflict between America, Israel, and Iran for seventh day of Pesach which is uh Tuesday. It was called the current deadline given by a very irate and even a vulgar and very angry President Trump who's under tremendous political pressure uh as oil prices rise and Iran >> [clears throat] >> wants to string out this conflict as long as it possibly can and while they remain cool-headed at least outwardly uh President Trump's his anger [clears throat] has risen to I think um its highest place and now it's very the the conflict seems to be ironically happening on the seventh day of Pesach the day of today in which vanquished our most evil and original and despotic enemies. What is this explosive coincidence here? I need to explore it. I'm going to go a little bit into the depth of the real significance of the seventh day of Pesach Pesach to see if we can understand perhaps a link about what message we are getting here and and how we need to prepare and and experience this year's seventh day of Pesach. So again our key question is why is this incredibly angry and ferocious deadline approaching in which Iran is being threatened that they destroy all of its oil and gas resources, its bridges. I mean This is we're talking about massive massive massive destruction coinciding with a day of massive destruction of our enemies in the times of it's the time. Let's take a look into a little deeper look at this. Primary question uh there are few points that we need to talk about when we speak about the seventh day of Pesach. We know that the Jews >> [clears throat] >> entered the waters of the Red Sea having been miraculously protected by Hashem the entire night uh from missiles. There you go. The missiles and projectiles that called the arrows that the Egyptians were slinging at us. We should only have divine protection as as I woke this morning there are reports of dozens of of hit sites in which teams were headed Haifa here and there. With all that miracle upon miracles a tiny baby that was you know under that had she was in a super critical condition somewhat stabilized. There were two casualties at least in Haifa and we don't know yet full the details but you know Israel's being shot at by these arrows these missiles and projectiles just like they were shot at the Jews that eve that that night of the eve of the crossing of the Red Sea. Hashem should give us that cloud of protection that we had then fully protected. That's what we really really need right now. And there then as they entered the Red Sea a number of things were going on and I'm going to look at I'm going to look at what the text actually says but let's first look at what the rabbis said about the seventh day of Pesach. A number of very curious statements. Okay, number one. The Midrash tells us and this Midrash is actually quoted very widely that what a maidservant saw on the Red Sea of the Sea of Reeds even the great prophet didn't see. This is quoted in the Midrash of Ishmael on Exodus 15:2. It's also in the Sota 30b. What a maidservant saw at the sea even did not see. Now was one of the greatest of all time greatest prophets but why did they choose him? What is the and the Midrash our rabbis are the wisdom of our rabbis and our tradition points a finger to Why not Isaiah? Why not Jonah? Why not anybody else? There are so many wonderful prophets that we could choose from. Why Ezekiel? And why did they choose the idea of a of a maidservant? What difference does it make? They just say anybody from the Jewish people. Why did they single out maidservant? That's one very curious statement by them. Then there's two more statements. One appearing in the beginning of the Sota is as difficult as crossing the Red Sea. But the Sota famously asks but I thought that our mates are predestined as it says have loved 40 days before the beginning of the 40 days of life it's already been predetermined who you're going to marry. There is a process there's divine Hashem will bend worlds and many of us have seen this perhaps in our own lives that the amazing cascade of events that had to happen in order for two people to get together. And similarly but so the question the asks is I I'll get it. It should be natural predetermined should flow like a river like the sea but at the same time we're describing it as turbulent as the Red Sea which was tremendously dangerous as we know from the themselves. This is a we are they went through walls of water. Now all being it's said that the speak fantastically about the miracles and the food and the cascading water and glass and riches and the experience of each tribe having its own passageway all that notwithstanding there's two verses. One uses it is spelled and one is spelled without them. They reconcile and say they were different parts of the Jewish people. Jewish people were either terrified and the for them was a was a boiling tempest which they were afraid the next moment their lives will be swept away. And others went through confidently like the original but I mean that so who who literally jumped in up to his neck until the sea split. And then why would require that? If you want to save the Jewish people then why force us to jump in up into our noses? Why was that required? And what is this meaning that there was a different there were different experiences of the sea for different different Jews on different levels of faith. Furthermore um the >> [clears throat] >> tells us that tells us that there was four key toes. There were four groups of people who wanted to respond to the problems of of the approaching Egyptians with their backs to the sea. Four groups. Right? Each one was repudiated by Hashem himself. They said what the first group said um Napoleon okay we're going to commit mass suicide. This is Masada and we're all going to kill ourselves. Better than going back to Egypt. The second group said No we're actually going to going to return to Egypt. Let's just make a deal. Listen you know let's be pragmatic. We didn't work out so a Jewish pragmatic it comes give us a we'll go back and that's all we'll work it out. Another group says no we're going to fight. We'll fight to the death. We're not going to kill ourselves but we're not we're going to fight. Maybe who knows maybe we'll win. And then the last group said we don't have any capacity for all that but we could pray. We're going to pray for salvation. And what is response to to that? And then started to and then says it's not time for and just go like just go into the water. Why did say that? These these are reasonable thoughts. Each of them is very rational. Why did expect something that was anti-rational? Right? Why don't you just split the Red Sea and let it go with that? Right? Why do you have to test the people and put them into these quagmires and have them racking their brains to come up with solutions? Why was that necessary? You want to save the Jewish people save the Jewish people. Okay. So Furthermore the seventh day of Pesach itself is very curious. We know that the last days of the holiday we do not recite it. Day one which we eat the Pesach sacrifice on that night tremendous celebration of our faith. It's linked to the idea of the Pesach and the circumcision. This is the covenant between the Jewish people. Eating the Pesach is the destruction of the belief in in idolatry of the forces of pure nature and is also that. It's the eighth day you go generally speaking it's above nature. This is the pact that Hashem made the Jewish people saying, "You're not typical. You're not average. You're not like any other nation. I'm going to lift you above those circumstances." And that was the first night. And we sing Hallel three times on that first day. The first time in shul, the second time in the first half of the Seder, and the third time the second half half of the Seder. There are three Hallels. And each one is unique and different. In shul, we say a complete Hallel. On the first two cups of the Seder, when we're telling the story of our slavery, we say a muted Hallel, two little paragraphs. When we get to the end of the Seder, the third cup, we add all kinds of things that we're not even associated normally with Hallel. We add Hallel Hagadol, Hodu Lashem Ki Tov Ki Olam Chasdo, and all the wonders of God that he did for us. That's called Hallel Mitzrayim. What kind of Hallel is that? That's not typical. There are three unique Hallels that have a completely different character. And once you start the Hallel on the second cup, so finish it already. What is it? No. It's a special Hallel, and it's just associated with the fourth cup. And it's also called something else. It's called Birkas Shir. Wait a minute. I'm confused. There is Hallel singing Hashem's praises, and then there's Shira. What's the difference? Hallel is a collection of songs. In doing some research about the origin of Hallel, who instituted it? Who formulated it? What epic in history was it related to? So, the Gemara suggests that it it was formulated in the time of the second Beit Hamikdash um by none other than the Maccabees. Yochanan Kohen Gadol Al kol tzarah vetzarah shelo tavoh al Yisrael Amen. Good. Right? So, but but but there's so many sources. Some say it's a De'oraita. And it uh when you go through a a magical moment, a saving moment. But then again, we have more simple ideas. We have Korban Todah. When someone steps out of the Yam, they bring a sacrifice with 40 breads. 10 of them chametz, 30 of them matzah, and you make a huge meal of celebration singing Hashem's praises. I'm confused. There's Todah. There's a Korban Todah. There's Hallel. When did we sing Hallel? We also sing Hallel during the preparation of the Korban Pesach. Why? What's the point? What is the point of Hallel? And how does it differ from Shiro? >> [clears throat] >> So, there's a very famous question. Why is it that we reduce the Hallel for the remainder of Pesach, whereas on the Seder night we recite these a triple Hallel, off off the charts Hallel, and then suddenly, second day when we begin the Omer, nothing. You have a half Hallel same as Rosh Chodesh, and it's played down. Why play it down? It's Yom Tov. It's Pesach. We don't play it down on Sukkot. We sing the full Hallel every day of Sukkot. Chol Hamoed, too. During the week regular weekdays and not the festival days. So, why not on Pesach? Two reasons were offered by Chazal. One is that well, it doesn't have any special Korbanos. Asnah, so what? It doesn't have special Korbanos. But it's Pesach. We're going to say Chag Hamatzos. The festival of our redemption. Is Is that not reason enough to sing? So, it doesn't have a Korban. It doesn't have a unique holiness. See, on Sukkot, there's 70 bulls, 70 parim that connotes the 70 nations, by the way, but also the 70 founding members of the Jewish people. The Bal Shem Tov famously said, "One Jew can impact an entire nation of the world." That's why you only need 70 souls to descend to Egypt to break open the world to the to the knowledge of Hashem for all the 70 nations to see, of 70 nations of Noah. But >> [clears throat] >> they had it. That that that experience. And And then, why not why not celebrate it? But what's wrong with that? Right? And Sukkot, we say, "Okay, 70 bulls in descending numerical order going down, 13, 12, 11." It comes out 35 representing the Ishmaelites. Uh 35 and 35 according to the Vilna Gaon, 35 as the Ishmaelites, the the Christian world. 35 represent the Ishmael world, depending on whether it says se'ir se'ir l'chatat a se'ir or a se'ir izim. For a total of 35, it says se'ir. For a total of 35, it says se'ir izim. It's a reference to Esau and Ishmael. Fine, we're giving a message to the world, and some say we're diminishing their evil, we're destroying their negativity. Fabulous. Fantastic. Say Hallel. Say Hallel, we're destroying people. We're destroying people. Why are you saying Hallel? Oh, no, we have to say Hallel. And Pesach not? And Shvi'i shel Pesach, in which our greatest enemies are being destroyed? Uh forget the 70 nations. Paroh, our tormentor, those who subjugated the Jewish people for 210 years of of of of Auschwitz, and you don't want to sing Shira? You sing half You don't want to sing You sing half Hallel? Why only half Hallel? The other See, the other reason given is based on a quote from the book of Mishlei. The book of Mishlei, quoted by Shmuel Hakatan in Pirkei Avot, believe it or not, is a pasuk, "Binfol oyvecha al tismach." Don't rejoice in the downfall of your enemies. Don't rejoice in the downfall of your enemies. "Pen Yirah Hashem veyeira ve'einav." Maybe Hashem is going to say, "I don't like what you're doing. You're celebrating the downfall of your enemies. That's not appropriate. Be grateful that your enemies are being destroyed, but don't rejoice." "Maseh yadai tovim bayam." My enemies, the Egyptians, but they're still my children. They're my handiwork. They're human beings, for goodness sakes. Celebrate their death and destruction? Why? So, we curtail the Hallel with an eye on the fact that there's death and destruction here. So, that's the other reason why we say we reduce the Hallel. Wait a minute. Wait a minute. But the Jewish people sang Shira. How could you tell me that we reduce the Hallel, right? At the same time that on that same night of the seventh of Pesach, we're out there dancing and singing the Shirat Hayam. My father, zichrono livracha, Rabbi Avraham Dov Schwartz, was a rav in Perth Amboy, New Jersey. He was a musmach of Rav Rav Ruderman from Lakewood, a talmid chacham and a tzaddik, and with a Litvish training and a Chassidish heart. Used to make sure that we all danced by the waterfront in Miami, where we used to live, on the night of Pesach. He took all kinds of strangers, and we He was a rabbi for the of the hotels for the OU, and I would help kasher the hotels, and he would gather the entire hotel and march out to the to the boardwalk in Miami Beach. And we have to sing the Shira responsibly. Cuz he was so excited. What a great What a great occasion. How could you tell me we're reducing Hallel when we're out there on the waterfront singing Shira? Doesn't make sense. And we know that you're not allowed to say Hallel every single day of the year, cuz it's not considered appropriate. It's like overdone. But we recite Shira every single day. Something doesn't add up. Your mind could break between these seemingly double double binding messages that Chazal are offering to us. How can we sort this all out? What is the seventh day of Pesach really all about? So, I'd like to suggest something that um will be is is based on >> [clears throat] >> that key Chazal, the Mechilta of Rabbi Shimon, the Talmud Bavli Sota saying, "What a maidservant saw at the Yam, Mash Ra'ah Shifcha Bayam, afilu even Yechezkel didn't see." That's the key. Let's understand what that means exactly. Why does anybody have to see nevu'ah when Yam Suf splits? When Yam Suf splits, thank God, go through, be be happy, hope that the wood doesn't collapse on you, get across to the other side, and say, "Baruch Hashem." What do I need nevu'ah for? And why Yechezkel's nevu'ah? So, listen carefully. Yechezkel had three primary nevu'ahs, if you recall. The first one, probably the most celebrated one, was he saw the chariot of God. This is known as the the Ma'aseh Merkavah. The Merkavah represents a mystical uh uh vision of the four animals, four-faced animals. It has a human head, it has an eagle's head, it has a lion's head. Okay? And and fourth one is the head of a shor, of an ox, and that with wings, these tremendous angelic creatures that carry the divine presence, as it were, as if a throne, as if Ki Ilu Kavyachol, a human form was being carried, which is again incredible to understand. It's a key principle in Kabbalah, and you're not allowed to start study it. The Ma'aseh Merkavah says already, you know, we limit how you study these things, cuz it's prone to misunderstanding and misinterpretation. But he saw that image leaving the first Temple, which was very sad. He said the divine presence, the Shechinah, is leaving. That That image was exactly the divine presence as it sits in this earth. Notice the four animals of the four faces of that animal represent the four fixed signs of the zodiac. They are um man, which is Aquarius, it's the water image. Then you have the eagle, which is the air, okay? Eagle is that's November, that's uh Scorpio. And then you have the the the the ox, which is Taurus. Notice the um the same ox as we had the problem with the golden calf. And then the final one is um the lion, which is the fixed fire sign, kind of like Donald Trump at this point. He sounds like a roaring lion. He He's not doing Operation Epic Fury alone. He's also doing our operation of roaring lion at this point. I think he lost it completely. Which is very interesting. Brighton time for Shvi'i shel Pesach. So, it represents that Hashem did create the world, did set the zodiac and its constellations, does use the stars to manifest his will on the world, but Hashem's in charge. He sits above all of it. And he decides what's going to be. And if he wants to abrogate nature, that's his business. He doesn't usually do it, but in Kri'at Yam Suf he did. In Kri'at Yam Suf something happened in which that what what Yechezkel saw was beneath of what the the maidservant saw. Why? Cuz he saw Hashem's manifest power in this worldly context. They saw it beyond on a higher realm. Let me explain. There were two other nevu'ot Yechezkel had that were very celebrated. One we read on Pesach, which is the Valley of the Dry Bones, the resurrection of the Dry Bones, which to me always sounds like the Holocaust. Whenever I read that that Haftorah, where Yechezkel is shown a valley of dry ultimately bones, which Hashem brings to life sinew after sinew, muscle after muscle, breathes breath breath into them, and then brings them to Eretz Yisrael and Maran Sanhedrin speaks about this. Whether they continued to live or whether they didn't continue to live, well, that resurrection was something that they exceeded. Maybe because they saw not a temporary resurrection, but they saw the full resurrection. In other words, we say Az Yashir Moshe, the Gemara says in Cheilek, Tchiyas HaMeisim min haTorah. How do we know that the Jew that human being is will be resurrected into what will be a a physical but angelic form, right? In the times of the resurrection of the dead? Because it says Az Yashir Moshe, then Moshe will sing. Then, when Moshe returns in his human form, somewhat human form. And then Az is Aleph Zayin, represents that Hashem is on Zion, Hashem rules over nature, and together it's eight. That's the eight of the Bris Milah, that's the eight of the Korban Pesach. There's something above. You may not see it. It's Egel Masechah, it's that that that shore, which is a mask, but there's a level above. What the Jewish people, even the most simple Jew, saw was next-level reality. In other words, we're always down here looking up at Hashem. What if we were above looking down here? What if we were seeing it, so to speak, from Hashem's perspective? What would be different? Now, here some of the meforshim, the Ramban, the Maharal, all weigh in on what this vision was. But the Ramban articulates it here in his peirush on Chumash probably most succinctly. They got a taste of the future. Maybe that's why it says Az Yashir Moshe. What did Hashem do? Hashem said, "I'm I'm not here just to get rid of rid of Paroh. I'm fast-forwarding you to the end of time when I will get rid of the final enemies." Paroh representing the first incorporating all of our future enemies, including Amalek, who was who actually was advised by by Bil'am, who was the adviser to Paroh. And then when the the end of days arrives, which is what's referenced inside Az Yashir. Az, we say u'lamoshim l'har Har Tzion so the the the Har Tzion Yishpot Har Eisav, the Jews will return to Israel and Hashem will create a judgment for the entire world. What does that have to do with splitting the Red Sea? Everything. Because splitting the Red Sea was an opening, a splitting of reality to see the future in the destination. It makes a lot of sense because the Jewish people starting a journey, right? When you take a journey that's going to be thousands of years, wouldn't it be nice to know what's going to happen at the end? Wouldn't that give you power and strength to remind each and every generation, b'chol dor v'dor umdim alenu l'chalosenu, but don't worry, l'shanah haba'ah b'Yerushalayim, eventually we will get there. So show them, show Klal Yisrael, all their 600,000 core neshamos that would stand at Har Sinai and say, "This is where we're going." It's a tremendous chesed from Hashem. In that perspective, the Maharal argues, there is no time. Because time and space were created by Kadosh Baruch Hu to give us free will in the world, to create the idea of lifetimes with limited amount of life, we can make choices, tzar v'onah, all of Hashem's reasons for putting us in a cage of time and space. But the minute that this game is over, that this six 6,000 years of the of the preparation for the ultimate Shabbos happens, those people, the maidservant, saw Shabbos. They entered literally the Olam Haba. And that's why I think it says ashifcha does the shifcha that usually works. But when a shifcha is on vacation, when it's Shabbos, cuz it says in the Torah, avd'cha v'amas'cha v'im'techa v'gercha asher bish'arecha, a maidservant doesn't work on Shabbos. So she said, "Oh, wow, I see the ultimate Shabbos, no more work for me. No more need to go through the vicissitudes and trials and tribulations where the lahavdil Shakespearean a thousand what is it a thousand arrows of Boy, there goes my Shakespeare. But, you know, misfortune. Why do I have to go through all this misfortune? The amah [clears throat] says, "I'm going to have that ultimate day off." The world is going to enter Shabbos, and we got a small taste of it on that day. And when we crossed over that line into the world to come in our forms that were Gan Eden'dik bodies. And I said I found this it was always my theory, but I found this b'feirush in the Maharal in Da'at Tevunot. In excuse me, in the Ramchal in Da'at Tevunot. It says our soul has so much power that if given the opportunity, Ramchal says this in Derech Hashem and other places, it would take our bodies and purify it into an angelic form. Really, we would become malachim. If our neshamos only had the power to overcome our guf, and if we make the choices in our life to purify ourselves, to be holy people, to be kind people, good people, to stay away from bad middos, stay away from bad decisions, relieve ourselves of greed of of our of our of our negative traits of fear and and and and lust and and worry and aggravation and anger, we would purify. And as we purify, we get holy and holy stages, and we see more and more of the world to come. Our greatest tzaddikim had vision from one one end of the world to the next. Because they were really they were freed of these boundaries of time and space, it meant nothing. They could do miracles, even the smallest people among the our generations had visitations from Eliyahu Hanavi, had visitation, had opportunities to dialogue with the with the angelic forces of the world and bring tremendous good and healing and well, all kinds of miracles. All the holy Rabbis, whether it was Ba'al Shem the Heilige Gavriel Melech, or whether it was the brochos of tzaddikim and talmidei chachamim, well, that that's our way. You got a problem, go to a talmid chacham. Why? Because because he has perfected himself and used the Torah as a means to instill with themselves the divine koach, they have a koach of bracha. They can make they can make things happen. In that in that one moment of Kri'at Yam Suf, certainly Hashem had an agenda, but his agenda was end game. He said, "I want to show you the end of all this. Here Paroh's running after you. You're stuck, right? You have to make terrible choices, but don't worry. It's a process of self-perfection. No, I don't think it's a great idea to kill yourself, Napoleon, not a great idea. It's not such a great idea to go back to Mitzrayim, I don't want you there. And it's not such a great idea to fight them, Hashem Elokeichem lachem, and don't even bother davening, Atem acharei shun, daber el Bnei Yisrael v'yisa'u. Sometimes I just want you to proceed because you have to know obstacles are not as real as they seem. The finality of of the chomer of this world is not the end of the story. And I've been telling you a little bit recently, I was researching about the physics of Richard Feynman, a Jew who, okay, wasn't the most observant of Jews, but he was very observant of God's reality, and he he basically said he said, "You know what you really are? You're a quantum wave. A human being, a table, a chair, but especially a human being, is just a million possibilities waiting to go this way or the next way. There is nothing etched in stone. We are so not etched in stone. We are just a compilation of cosmic possibilities. We could go here, we could go there, we could do this, we could do that. It's all programmed in, but we have that will that can make the decision one way or the other. It's an incredible incredible reality. And and that's what split open at the Yam Suf to say this is all This is all just a path for your perfection. Nothing more than that. But when you finish this exercise, when you've earned your reward, okay, which is what I want you to do, as Ramchal says, when you earn your reward, just know that there's a place where you're going to return to the Olam Haba where Adam and Hava were. Your bodies will not be the regular bodies. As I said, the Ramchal said, Moshe Rabbeinu shined. His shining face was his Gan Eden form. Okay? That was his Gan Eden form. Eliyahu Navi went up fiery fiery chariot, his Gan Eden form. Chamuel was brought upstairs from being a tzaddik down here. He became the great archangel known as Memtes, who can't really pronounce his name, who is Hashem's CEO of the world. Tz'eas, the seventh day of Pesach, we have a dual perspective. We got one eye down here, but we got one eye towards the future, which is why the Hallel is split in half. Because on the one hand, we're experiencing a rescue in real time. But on the other hand, we're part of a much bigger story. When Jews are rescued in any generation, it's the same rescue as Mitzrayim, as as Purim, as as uh from our enemies throughout the ages, from Amalek, it's the same rescue. Okay? It's just our time has been spread out on a timeline that's not real. And when we get past that artificial reality and construction, that creation that Hashem made called time, we'll see the whole picture from beginning to end. That's the Maharal's point. What that maidservant saw was the collapse of time and space. And you know where collapse in time and space takes place? In the Beit Hamikdash. In the Beit Hamikdash, there were many miracles, and I've spoken about this many times, that show that time and space collapsed there. It says, "Omdim tzefufim um perukim u'meshtachavim revachim." There is 10 miracles. It's in the fifth perek of Pirkei Avot. We are we are we are told all the different miracles that happened in the Beit Hamikdash. People had a place to bow down, even though, right, there really wasn't any space. There wasn't any space. It's kind of like mamads. I have this little mamad, and you know, we were davening Mincha. I was giving a little Shabbos I got all shiur of sorts. And then all of a sudden came the sirens. We all ran upstairs, and we squished into this little mamad. So, I don't know how many people there was room for more. Somehow, you know? In the in the in the Beit Hamikdash, nothing ever spoiled. The meat didn't go bad. How could the meat not go bad? We're talking about meat. It's hot outside in in Yerushalayim, it can get very hot in the summertime. They put it on tables that were made out of marble or silver or or or silver or gold. It for the for the lechem hapanim, things things can deteriorate very quickly. Cuz time didn't matter. This the the the rain never moved. They would never extinguish the fire of the altar. How is that possible? Cuz rain didn't accumulate. It was one collected second. And in one second, rain will not be able to extinguish a fire. It takes a little bit more time than that, a little more accumulation of of wetness, of moisture. It doesn't doesn't aggregate. If time stops, it doesn't aggregate. If time stops, things don't deteriorate. If space is is irrelevant, everybody can bow down. Nobody ever said, "Tzali makom she'ali Yerushalayim." It's too tight for me here. No, it's not too tight. It's not too tight at all. Because there's no restrictions. So, the key to understanding the splitting of the Red Sea is that it's half about what's going on now, but it's also half an eye to the future, which is why we have a half Hallel. It's mirrored in the Seder itself. The first part of the of the Hallel of the Seder is just limited bitz'eisi Yisrael mimitzrayim. It talks about that historical reality. But the the the the third Hallel of the evening, besides the first one in shul and the second one at the beginning of the Seder, which talks about our escape, but then the end Hallel, where we say Hallel Hagadol, it's talking about the future times, which is why Hashem included in the nevu'ah, in the nevu'ah of the Yam Suf, uh Mikdash Hashem konenu yedacha. They saw images of the Third Temple. Chazal learns not about the Old Temple, the First or the Second, it's the Third Temple that they saw. Why? Cuz they saw till the end of time. There's no reason to stay stuck at Bayit Rishon, which is going to be destroyed, or Bayit Sheini, which is going to be destroyed. Look at the end game. Look where we're heading. And that's why it includes the pasuk "V'alu moshi'im b'Har Tzion lishpot es Har Eisav." Because that's the final day of judgment. Okay? And why was this important to do? Cuz like I said, if [clears throat] the Jewish people don't have a clarity about your If you don't know where you're going, you will not know which direction to go. This is our future. This is why we sing. Uh Nochah min ha'zvachim u'min ha'psachim. At the Seder, we talk about we visualize we're already there in the Beit Hamikdash. We're already there eating ha'psachim. L'shanah haba'ah b'Yerushalayim. We make each other crazy. Uh Why why not stay in Borough Park? Why not stay in uh Echewiesen, Frankfurt? They were good times, right? You know, lots of money, lots of Frankfurters. Then there were hamburgers in Hamburg. They were good times. But then they weren't such good times. Not worth sticking around. All right? But the final destination, you got to know where you're going. The Seder is all about that. That's why it's called tzafun. Afikoman is called tzafun. It's a hidden future. We hide the matzah. And that's the culmination of the matzah of the of Jewish history that we the broken matzah that we that we tell the story of of our of our long journey through time and space and all the sufferings and all the vilifications and all the being called this, that, and the third thing. Like with today, we're called genocide mix and horrible people and child killers. What do you think? That's different? This is the blood libel of the ages. It's always been the same. Nothing changes. But there is a future. So, Chazal tipped us off. They said, "Listen, she's even better than Yechezkel. Yechezkel saw the resurrection of the dead. But they those few, some say they were Shevet Ephraim, the machlokes in the Gemara whether they lived. One is only one opinion that they actually continued to live and had children. But they saw that final resurrection. They're bigger than Yechezkel. Yechezkel saw the Shechinah leaving the Beit Hamikdash. And he saw the future plans for Bayit Shlishi, but they actually saw them, the actual Bayit Shlishi on high, which is ready to descend into this world, and they tasted it. So, what does this all mean for us? Let's just recap. We asked why on the on the Seder night we sing three different Hallals. Well, sure. There's the Hallel of history uh being saved, and then there's the final Hallel of redemption. We don't say full Hallel the rest of Pesach because we understand that we have a long road to go. We know that we're not quite there. We have We're in a sphere of process. We've got to count and perfect ourselves 50 levels of perfection. You're You're rejoicing, but the rejoicing comes with the responsibility and work. And sure we have to sing Shirah every day, cuz it reminds us of the final destination. But Hallel is something different. Hallel is experiential. Hallel is feelings-based, not intellectual. Shirah is end game. It's about the future. Hallel is about now. Hallel Hoda'ah is about now. And right now, our cup is half full. As we face the seventh day of Pesach, we really don't know what's going to be with this conflict. We know that Klal Yisrael is a time of tremendous danger. Projectiles are coming at us just like we were on the eve of entering into the seventh day of Pesach back in the times of Mitzrayim. We know. And then we don't know where where this ends or how far the damage might might accrue. We need special shmirah. At the same time we know that alum our our enemies are being dragged are being I put this way seduced into their own destruction. They it's the it's the abstinence the abstinence of the Iranian guards and their fanatical religious beliefs that allow them to egg themselves on to further disaster. Kiga Oga ah susfra flow it's in gaiva ultimate in gaiva their gaiva is incredible they want to be apologized to they want rest to You're getting destroyed. You're about to be destroyed. What are you worrying about your personal honor? It's going to be their downfall. I don't know what's going to be but I suspect that either we will have a tremendous tremendous further destruction of Iran or somehow it'll all stop. We don't know but we know it's a stage forward towards our march that that that of what the shifra saw we are marching I we're not there but we're ready to walk through the amsuf we'll hold on to our hope that it's a homa of protection a wall of protection and not a heima not of turbulence and fear and we have to know that part of it depends on us spheres of omer there are midos we have to develop hesed gevurah all the midos of Hashem this is not time this is not time to sit down and smoke a pipe not that it's ever a good time to smoke a pipe put your feet up on the couch and say I want Hashem take the rest of the take the rest of the job. Hashem wants us to dive into the amsuf too. He said you guys are not are not out of the woods. You're going to have to confront this dilemma and I'm going to see your response. What are you going to give up and commit suicide into the amsuf? What are you going to do fight fights that you cannot win? Are you going to rely completely on sfila or are you going to march with a moona that we're on a path towards our destiny and get excited about taking concrete steps saying Hashem we're ready. We know what's out there. We want this to proceed. Please protect us and help this proceed our learning and our davening is imperative. But more importantly is the we got to go through this together as a whole. If we're going to go as a whole we're going to go as bene Israel then I think we're going to be best Hashem we can expect a similar a similar outcome. I hope I've answered all your questions. If I haven't please ask me. Have I answered the questions? Should I recap? The one more point. There's something that's happening on this seventh day of Pesach that happens once that happens twice in seven years. It's a very very special and usual seventh day of Pesach which may put complexity to our whole conversation. It's called viduy ma'aser. Every three years where you know we have to give our material gifts to Kohanim Levi'im we give tithes we give 10% to the Levi we give somewhere like 1/50 of 2% to the to have to share our wealth our our produce of what's grown in the land of Israel. We bring the first fruits bikurim we give out our tithes we leave portions in the field for the poor we give a tithe to the poor and in the third year of the shmita cycle is especially important because it's the time we're supposed to give gifts to the poor. We give a full 10% to the poor which by the way is the origin of ma'aser. Ma'aser of giving 10% to the poor when we're not agricultural next at least not a lot of us is to give our from our wealth from our income 10%. And then you have to the Torah told us this is the second aliya in the in parshas kitavo in in devarim you have to after three years meaning the third year's produce has to be tithed and all the gifts have to be delivered you're doing a full accounting you're doing a viduy a viduy like you know Hashem I'm doing a careful search of my own integrity. Did I give everything that I was supposed to give? Samachti visimachti hazal ask us was I am I happy and did I make other people happy because if I'm happy I'm going to give and if I'm not happy I'm not going to give. Right? Uh Rebbi Yankel Galinsky my mashgiach zechuso yivarech uh uh went to visit a rich man who said I can't give you this year Rabbi because my business is down. So he says you know what you remind me of you remind me of a guy whose wife burnt the cholent where it says in the in the machlokes Beis Hillel Beis Shammai it's brought in maseches Gittin he can divorce his wife he can divorce his wife for for what? For burning his cholent. Isn't that crazy? He said what's that mean for burning a cholent you're going to get divorced that's crazy. He says no no no you don't understand. He says the burnt edges were burnt but the middle was good. You're telling me your parnassa was burnt around the edges right? But you still got enough for yourself. And what if the wife takes the middle part for herself and leaves nothing for the husband? He says that might be grounds for divorce. If she's so selfish she doesn't even want him to have she says I want to take all of that for myself and you can have what's burnt if you have anything. Then the analogy says look you know your wealth got a little bit burnt but you want to take the middle part the parnassa that you do have left and keep it all for yourself? I mean that's grounds for divorce Hashem is going to give you a divorce from your wealth. And the guy right away took right away took out a check and gave Rebbi Yankel Galinsky a hefty portion from the middle from what wasn't burnt up. The idea the idea being is that we have to be sameach visameach simachti visimachti I I gave other people support and love and then I felt also good about it and I felt the simcha that you Hashem are supporting me. And that is really a big story about kriyas Yam Suf you know why? Because there was a lot of money there kriyas Yam Suf. A lot of people started taking money for themselves from all the Egyptians that drowned all their jewelry and got Hashem and Moshe Rabbeinu says no no no no you had to take money out of Mitzrayim there was a reason for that but it doesn't mean you should spend your time now collecting all the money from the dead Mitzrim it's time to go to Har Sinai don't get over excited about that money don't get over excited it's not a good mida don't make it your emphasis okay? And and that's why hazal say kasheh Yam Suf shel Adam k'kriyas Yam Suf. Your test is are you going to be like those guys sitting around the amsuf trying to grab every last penny before they move on to Har Sinai? Don't do that don't do that. It's it's like Har Sinai I'm going to test you are you so busy with accumulation that you lose sight of the ultimate tachlis? Kriyas Yam Suf and similarly with shidduchim. Are you are you busy on the amsuf being worried? You're so worried. Oy. What if Paroh comes what if this we're not going to have anything? Marriage is a big obligation but you have to be sameach visimeach you're going to have to go in there with confidence that you're going to make it you're going to be okay. You're not going to be you're not going to be lacking for anything. You're going to be able to be in that role for a man to be a provider for a wife to be the akeres habayis you need a lot of confidence and strength so that's why it's like kriyas Yam Suf in a way for people that even though you might have a predestined partner but the Gemara tells us that it says it's k'fi masa but what are you going to do with it? Meaning even if you get your partner what kind of life you're going depends a lot on you. And that's what the Chofetz Chaim famously said he said we the Gemara tells us that you ask a person after they got married they say matza motza right? Did you find a woman this is in Gemara Berachos did you find in the very beginning of Berachos did you find her to be matza isha matza tov? What did you find motzei'ah isha mar mimaves or she she worse than death? So how could you ask her that question? Isn't that begging lashon hara? If she's if she's a horrible person then you're going to ask the the bride to tell us all about her bad traits? You can't do that that's called lashon hara. No no no they were talking to the to the to the husband and they said uh how are you behaving? Are you behaving in such a way that your wife is going to be a matza isha matza tov? Are you behaving towards her in a way in which she's going to be mar mimaves she's going to give it back to you because she senses that you're not behaving properly on many levels she doesn't respect you and therefore she's going to get in there and duke it out with you at every available possible opportunity and give you grief. So the kriyas Yam Suf then pulled together in an aggregate picture is both a test and a taste of the future. And therefore it's a very significant day. By the big rebbe's they would make a mashiach seudah the the Lubavitcher call it mashiach seudah mashiach on the last day a last final meal because it's it's it's what we experienced the the future. And even the Vilna Gaon used to make a meal on the litvish side because he said the matzos are so precious the matzos represents my humility my growth my midos I'm going on this journey of spheres of omer now it's a half hollow day I'm not there yet Hashem I'm far from finished I'll take my matzah along and he would make a party there. Well, whether we're looking at the the idea of of the matzah as teshuvah, as as as hum- humility, as small beginnings, as half, or you're looking at the cups of wine that you're going to drink in a mashiach seudah with the matzah as a celebration of the fifth cup of wine, either way, we are at a critical juncture. We are at a real moment of truth. And let's hope that we'll we'll whether you're a Litvak eating your matzah, whether you're a Hasid drinking your four cups with the matzah, seventh day of Pesach should be a breakthrough, and we should see our way through this moment of danger, and should become a protection and progress for Klal Yisrael. Have a >> [clears throat] >> wonderful shvi'i shel Pesach all over. >> [music and singing] [music] [singing] [music and singing] [music] [singing]