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The Haggadah: Exile to Redemption · A Thought for the Week

• 0:04
  Speaker 1: Okay, hi, everybody, welcome to our third annual podcast on Pessac,
• 0:10
  Speaker 1: and I want to thank our anonymous owner who is
• 0:15
  Speaker 1: dedicating the podcast with blessings for peace, for Amy Israel,
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  Speaker 1: for Pessach and beyond. And it should be the month
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  Speaker 1: of redemption should be both in Byamimahim and dismans, and
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  Speaker 1: we should all have aka share a happy kosher pessa.
• 0:34
  Speaker 1: Thank you. Last year in our podcast, we went up
• 0:37
  Speaker 1: to say, oh maad the part of the Hagada that
• 0:41
  Speaker 1: go out and learn, and that's we're going to do that.
• 0:42
  Speaker 1: We're going to go and learn, and we're going to
• 0:44
  Speaker 1: pick up from where we are landed up last year.
• 0:47
  Speaker 1: And of course everybody's welcome to listen to last year's
• 0:51
  Speaker 1: podcast and the year before too, if you'd like the
• 0:54
  Speaker 1: mishnah in describing how we tell the story, the midst
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  Speaker 1: of for you seen me trime to tell the story,
• 1:00
  Speaker 1: says Mattil big nut Umasheva, we must start with degradation,
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  Speaker 1: something negative, and end with praise, something positive. And there's
• 1:10
  Speaker 1: a debate in the Talmud if the gnut is physical
• 1:14
  Speaker 1: or spiritual. Do we focus on our slavery or do
• 1:18
  Speaker 1: we focus on the fact that we did not have
• 1:21
  Speaker 1: a mission. Do we start with avdimhyenu we were slaves
• 1:24
  Speaker 1: to Egypt, or do we start mittila of dea votas
• 1:28
  Speaker 1: are hayuavotanu. Originally our ancestors were idole worshippers, and of
• 1:32
  Speaker 1: course we do both. And presumably the that's the wo
• 1:36
  Speaker 1: be Matthil big Nut and massaime Bisheva would be avedim
• 1:40
  Speaker 1: hahyenu we were slaves. And then we say, and God
• 1:44
  Speaker 1: took us out of Egypt with a strong outstretched arms,
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  Speaker 1: run the tia viasaka and the gnut of and the
• 1:52
  Speaker 1: scheva of our spiritual degradation. At Mikila of de a
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  Speaker 1: votas are yobatanu. Our ancestors were idole worshippers, and now
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  Speaker 1: now God took us close to his We are now
• 2:05
  Speaker 1: close to God and we have that's our great praise
• 2:09
  Speaker 1: and something to be thankful for. The mission then continues
• 2:13
  Speaker 1: the next words of the missiona are vidores, and we
• 2:16
  Speaker 1: expound and we explain arami ovid avi from the words
• 2:21
  Speaker 1: arami ovid avi, which will translate in a few moments
• 2:24
  Speaker 1: at schi igmor call haparsha kula until you finish the
• 2:29
  Speaker 1: entire section the toy what we call divine de parsha,
• 2:32
  Speaker 1: what we might call paragraphs, and you have to say
• 2:35
  Speaker 1: the entire paragraph Arami ovid Avi is what the farmer
• 2:39
  Speaker 1: bringing his bikorim bringing his first fruits to the temple
• 2:43
  Speaker 1: as thanksgiving not only had to bring the first fruits
• 2:46
  Speaker 1: and give them to the coin, he would have to
• 2:48
  Speaker 1: give a synopsis of Jewish history Arami, beginning at Riomi
• 2:52
  Speaker 1: ovid Avi. And that section that the farmer says is
• 2:56
  Speaker 1: what the mission says. That is our mandated text of
• 3:00
  Speaker 1: the way that we must say in Egypt. Now, just
• 3:03
  Speaker 1: from the wording of the mission of Matil big Nuda
• 3:05
  Speaker 1: massaign Basheva and or ovid Avi, it sounds like that
• 3:10
  Speaker 1: that too, That is the Mattil big newt Arami ovid Avi,
• 3:15
  Speaker 1: that is translated by the Hagada that and Erami in
• 3:18
  Speaker 1: love and wanted to destroy my father. That's not so great.
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  Speaker 1: And the end of the partia is God took us
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  Speaker 1: out of Egypt, and he brought us this wonderful land,
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  Speaker 1: and we're very happy with the land. That of course
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  Speaker 1: is are praise and this is this is the fulfillment
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  Speaker 1: of matild big Nuda missign Dasheva, despite the fact that
• 3:39
  Speaker 1: the raven schmul have their different views of Mitila of
• 3:41
  Speaker 1: the Avodazara or abdim Hayinu. Now, if that's the case,
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  Speaker 1: that this too is a fulfillment of that idea from
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  Speaker 1: the negative to the positive. Question is why was this chosen?
• 3:54
  Speaker 1: What's wrong with say Abdihyenu. So on the one hand,
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  Speaker 1: it's it's much longer, Aved Maainu and Mitilo Vovodazar. If
• 4:03
  Speaker 1: you look in the Hagada that it's one paragraph. Okay, God,
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  Speaker 1: we were slaves and God took us out. Arami, I
• 4:10
  Speaker 1: should do ray you have to expand, and we're going
• 4:12
  Speaker 1: to take these verses. We're going through every phrase. We're
• 4:14
  Speaker 1: going to expand. It's much longer, sort of it is
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  Speaker 1: the longest section of like it's not as exciting and
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  Speaker 1: not as but but it's this is the sort of
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  Speaker 1: core text, of course, and it's the intellectual engagement to
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  Speaker 1: understand what all the verses means. So it's a little
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  Speaker 1: bit of an expansion. So that's perhaps why this was chosen.
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  Speaker 1: That's on the one end. On the other hand, it's
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  Speaker 1: very short compared to telling the story of the Exodus
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  Speaker 1: as it happened in the book of schmudt for Aira
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  Speaker 1: and Bo that you know, ten chapters. That would be
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  Speaker 1: very long story. It would take more than all night.
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  Speaker 1: So it's you know, just right, not too long, not
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  Speaker 1: too short, And that serves as the the way we
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  Speaker 1: expand and fulfill the mitzvah of c FEUs meets meets
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  Speaker 1: rhyme of telling the story. Moreover, I think it was
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  Speaker 1: chosen because and this can be really an independent reason.
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  Speaker 1: It is said from the perspective of hundreds of years later,
• 5:13
  Speaker 1: the Arami oved avi Inntrah as I do with Pesta.
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  Speaker 1: If anything is to do with the holiday of Shabu, you
• 5:19
  Speaker 1: can bring the korem first from Shabwu tosukas maybe tol Kanaka.
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  Speaker 1: The mission said really all summer and fall. So the
• 5:27
  Speaker 1: farmer is not telling the story of the farmer saying
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  Speaker 1: I'm the result of the story. The farmer is hundreds
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  Speaker 1: of years later bringing his bee Koreem. And it's an
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  Speaker 1: affirmation of what God had told Mosha at the burning
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  Speaker 1: Bush that he will bring the people from Egypt. I
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  Speaker 1: will go down by ray blatch you me a meet
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  Speaker 1: Rime will allow to to raise them up to this
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  Speaker 1: land ritz Tova or Hava, this great land, this wide
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  Speaker 1: and good land, Ritzavada with vash a lamp flowing with
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  Speaker 1: milk and honey. And the farmer is basically saying, this
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  Speaker 1: promise is fulfilled. I am now in this beautiful land,
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  Speaker 1: and here are my fruits. And we go back to Egypt.
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  Speaker 1: And that's the story. Is not some historical event that
• 6:09
  Speaker 1: you know you read about the history books. That's all
• 6:11
  Speaker 1: we read about ancient Egypt. There's no ancient Egypt anymore.
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  Speaker 1: But there's ancient Judaism in modern Judaism. Right. We are
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  Speaker 1: part of a historical chain with a message to mankind
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  Speaker 1: first told to Avram of Stakka umishbad So. I think
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  Speaker 1: that's another key reason why this was shows in history
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  Speaker 1: is being fulfilled, We're being lived through. The story continues,
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  Speaker 1: the story of the Exodi. This is an ongoing story. The
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  Speaker 1: message of the excident is ongoing, and the coming to
• 6:38
  Speaker 1: the land is a fulfillment, the ultimate fulfillment of the
• 6:41
  Speaker 1: promise God gave to Moshe at the Burning bush. As
• 6:45
  Speaker 1: in a site, you know, it says here that Israel
• 6:48
  Speaker 1: is a tovah or have a good and white land.
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  Speaker 1: Maybe for ancient people, you know, who have any cars,
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  Speaker 1: maybe Israel was you know, you're pretty wide, but you
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  Speaker 1: know it's it's not so white. I'm sure some people
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  Speaker 1: have gone on the Yamiyam. You can walk across the
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  Speaker 1: whole country, you know, a few days, and depending on
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  Speaker 1: what parts of the country, it's really a very narrow
• 7:07
  Speaker 1: country and meets ryeing is a very white country when
• 7:12
  Speaker 1: time is way bigger, and yet meets Rying means narrow, constricted, narrow,
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  Speaker 1: and the tour is obviously telling us that. Geographically, of
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  Speaker 1: course it's Egypt, which is wide, and Israel, which is narrow.
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  Speaker 1: But morally it's the exact opposite. Egypt constricted people. You
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  Speaker 1: couldn't think it's a dictatorship. Nobody could leave, you know,
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  Speaker 1: everybody is programmed how to act. We know what that's like. Unfortunately,
• 7:39
  Speaker 1: authoritarian dictatorship Israel. It's supposed to be wide land. The
• 7:43
  Speaker 1: same way their faces are different, so their views are different.
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  Speaker 1: That's how the tom what says, when you see multitude
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  Speaker 1: of choos, you make a blessing. Everybody's different. We encourage diversity,
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  Speaker 1: you know, right here and that guy that Rob says
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  Speaker 1: you start that out of here, ava Uni, he loves
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  Speaker 1: are you do this? This is Judaism. It's wide, wide
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  Speaker 1: and good. Because it's wide, it's good, and that's just
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  Speaker 1: I think an interesting difference between how the tour of
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  Speaker 1: views Israel and Egypt. Okay, now this parsha that we
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  Speaker 1: say arami ove navi, that we call it remiobi in
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  Speaker 1: the Hagada, it consists of four verses. The first verse
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  Speaker 1: talks about the fact that we went down to Egypt,
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  Speaker 1: how we got there, Yako went down to the sojourn
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  Speaker 1: in Egypt. The second versus the Egyptians enslaved us. The
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  Speaker 1: third verse is we cried out to God, and the
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  Speaker 1: fourth verses God took us out of the land' that's
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  Speaker 1: what we do in that God. And then we expand
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  Speaker 1: on these verses. However, there's really verses five and six.
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  Speaker 1: When the farmer brought it for his decorum, he said,
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  Speaker 1: verses five and six, oh, here the beautiful fruit of
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  Speaker 1: the land. Thank you very much, and I'm going to
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  Speaker 1: rejoice in the blessings that you have given me. So
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  Speaker 1: I understand the pessakhs say there, we're not going to say,
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  Speaker 1: here the fruit of the land it doesn't that's not
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  Speaker 1: what we're doing at the Stator. But the mission is
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  Speaker 1: very clear that you have to betors call actually iMore
• 9:08
  Speaker 1: Cola Parshakula. The mission says the whole thing, and the
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  Speaker 1: mission was written after the destruction of the temple, so
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  Speaker 1: presumably the missiona knew that this didn't sort of fit. Nonetheless,
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  Speaker 1: we only do four verses from Salivation says it seems
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  Speaker 1: to almost contradict what I just said. Or Salivation said, well,
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  Speaker 1: maybe the missions reflecting an earlier, earlier tradition that really
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  Speaker 1: when the temples tod, yes, we actually at the Hada
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  Speaker 1: Sad the whole Parsha, but once at Tumble was destroyed,
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  Speaker 1: we're not going to say it anymore. Salivachi also offers
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  Speaker 1: a second possibility, because maybe you know, he's aware that
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  Speaker 1: the mission and knew that and nonetheless said it. The
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  Speaker 1: mission could be either reflecting an old tradition or not
• 9:49
  Speaker 1: that again, it's not to call it the sator Knight.
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  Speaker 1: To go to the sator Knight is focused on the Exodus.
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  Speaker 1: We don't focus on getting the Torah. You're going to
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  Speaker 1: sign I forty nine laters, and we don't focus on
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  Speaker 1: the land of is we want to tell the story,
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  Speaker 1: so perhaps it was never told. Be that as it
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  Speaker 1: may our God. That says four of the six verses.
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  Speaker 1: There's another anomaly in a ramio avi in this paragraph,
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  Speaker 1: and that is the words of rami ovid Ave actually
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  Speaker 1: begin in the middle of a verse. The verse begins
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  Speaker 1: Vanita Martaka that you should answer and say before the
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  Speaker 1: lords your god a ramiobitavi. And we have a rule
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  Speaker 1: in Judaism. It's improper. People violate this all this time,
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  Speaker 1: properly or improperly, but there is a rule. You're not
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  Speaker 1: supposed to say half a verse. There was a hovers.
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  Speaker 1: That's why sometimes a Kiddish sometimes people won't say but
• 10:44
  Speaker 1: here everybody boker. They'll say the entire verse. You know,
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  Speaker 1: I want to say half a verse. That's a rule
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  Speaker 1: in the Tumbmud. So how come the ha Goda the
• 10:51
  Speaker 1: authors of the Goada began this key section of the
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  Speaker 1: Hagada in the middle of a verse. So the Tummud,
• 10:59
  Speaker 1: when it quotes the idea, says that there is an exception.
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  Speaker 1: This is in mcgilla twenty two A if you'd like
• 11:04
  Speaker 1: to look it up. Tom Wood says that there is
• 11:07
  Speaker 1: an exception for tinokut soo baked raban. When you're teaching children,
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  Speaker 1: you're teaching children torah holy heitla made because you're teaching.
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  Speaker 1: You know, when you teach, you can't worry about hobards.
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  Speaker 1: You teach a party and go over to repeat it.
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  Speaker 1: You have to teach what works, what they understand, and
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  Speaker 1: then you go on. So clearly, this is what the
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  Speaker 1: Hagada is telling us, is that we're doing this to
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  Speaker 1: teach our children, which if of course, is what the
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  Speaker 1: whole Stator is about. You gotta tell a binfak keeping
• 11:35
  Speaker 1: the children's interest so the children will last, and the
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  Speaker 1: poor questions. We do so much to keep the children's interests.
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  Speaker 1: So even this part, which is probably the most boring
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  Speaker 1: part for the children, what's difficult and maybe for adults too,
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  Speaker 1: this part of the Sator, the idea of this part
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  Speaker 1: of the Sator is to teach our children. And we
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  Speaker 1: can see that by the fact that we slash the
• 11:56
  Speaker 1: pasu so to speak, in half. Okay, now let's get
• 12:00
  Speaker 1: to what we do. So the god that doesn't start
• 12:03
  Speaker 1: with a rami obid avi, it's starts with say omad
• 12:05
  Speaker 1: we said, go out and learn, go on and learn,
• 12:07
  Speaker 1: what so I can say, go out and learn a
• 12:09
  Speaker 1: Rami obaid Avi. Go on and learn that. But that's
• 12:11
  Speaker 1: gotta put something in the middle. Mabi Keshlavan Ramilasthi Akamavino.
• 12:15
  Speaker 1: Go see what law On try to do to our
• 12:20
  Speaker 1: father Jacob. Now, what in the world is love On
• 12:24
  Speaker 1: doing at the passer Sator? It is about Egypt, you know,
• 12:27
  Speaker 1: when the whole thing is about Egypt. God when appears
• 12:30
  Speaker 1: to Moshi doesn't say, uh, you know, love On did
• 12:32
  Speaker 1: this and part did this? Well, who cares? And the
• 12:35
  Speaker 1: truth of the matter is the God is going to
• 12:38
  Speaker 1: interpret this verse to mean a Rami obid Avi, that
• 12:41
  Speaker 1: Lavan was an Aramian and obeyed he tried to destroy
• 12:45
  Speaker 1: my father. Right, That's how the Hagada uses the verse
• 12:49
  Speaker 1: in the context of the Kumesh. Most of the commentaries say,
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  Speaker 1: that's not the meaning. This is a drusshot, This is
• 12:54
  Speaker 1: a second level interpretation. But the playing contextual simple meaning
• 12:59
  Speaker 1: is Arami Obaidavi my father was an Aramian. The Rashbam,
• 13:04
  Speaker 1: who is the famous Pashtan, always looked for the plain
• 13:07
  Speaker 1: meaning of the text. The Rushibam says this refers to Avraham.
• 13:11
  Speaker 1: Avraham was in Aramen. He came from the land of
• 13:14
  Speaker 1: Aram to the land of Israel. He wandered. God told
• 13:17
  Speaker 1: him l or the Ibanezra says, it's Yakhov who went
• 13:23
  Speaker 1: to Lavan Harami. He went to Aram from Israel. Right,
• 13:27
  Speaker 1: that's very kind of interesting, going from Aram to Israel,
• 13:31
  Speaker 1: from Israel to Aram. But that's my ancestors were wanderers,
• 13:36
  Speaker 1: the wandering Jew. And unfortunately the Hagada, though, is putting,
• 13:41
  Speaker 1: like I said, a second level interpretation. They're darshning as
• 13:45
  Speaker 1: we would say. They're expounding the passuk, seeking breeding between
• 13:49
  Speaker 1: the lines, as referring to love. And but why why
• 13:52
  Speaker 1: would they do this? And the simple reason is because
• 13:56
  Speaker 1: the rabbis understood that the story of Yakov and Love
• 14:00
  Speaker 1: was the template for the story of the Jewish people
• 14:03
  Speaker 1: in Egypt. Has got many most of the features of
• 14:07
  Speaker 1: God's coven into Abraham. That your descendants will be slaves
• 14:11
  Speaker 1: in a foreign land. So this is exactly what we
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  Speaker 1: have here. We will be gay reeen, will be strangers,
• 14:16
  Speaker 1: we will be slaves, we will be be persecuted in
• 14:21
  Speaker 1: a foreign land. So that's exactly what happened. Yakov is
• 14:24
  Speaker 1: im la Vangarti. He's a stranger in Lavan's home, he
• 14:29
  Speaker 1: feels at least when he that's at a certain point.
• 14:32
  Speaker 1: And maybe, just like the Jewish people, maybe only realize
• 14:34
  Speaker 1: that later. Just like in the original Egypt, we also
• 14:37
  Speaker 1: thought it's only when the persecution starts we realize we
• 14:40
  Speaker 1: are strangers. And he was in ebbed, and he was enslaved,
• 14:44
  Speaker 1: and he was persecuted, and the fourth generation, as God
• 14:49
  Speaker 1: said to Abram, the fourth generation Afram, Ytzkak, Yakov, Josef
• 14:52
  Speaker 1: and all the brothers come back to the land of Israel.
• 14:56
  Speaker 1: So the story of Yakhov in love and is the
• 14:59
  Speaker 1: template for the story of Egypt. And perhaps Yakov Avino
• 15:05
  Speaker 1: even thought there was no need for an Egyptian next.
• 15:08
  Speaker 1: This was the actual fulfillment, not just practice on an
• 15:12
  Speaker 1: individual level. And you know what, perhaps it could have
• 15:16
  Speaker 1: been that way had the Jewish people not sinned. You know,
• 15:20
  Speaker 1: there's a whole debate, why do we have to go
• 15:21
  Speaker 1: to Egypt. Did it have to be educationally or was
• 15:25
  Speaker 1: it a punishment? And maybe both are true. But if
• 15:29
  Speaker 1: we look at the view that it's a punishment, maybe
• 15:31
  Speaker 1: we really didn't have to go to Egypt May and
• 15:33
  Speaker 1: we still could have fulfilled God's promise, we still could
• 15:35
  Speaker 1: have had all this Dan Yaka would be the model.
• 15:38
  Speaker 1: He'll represent the Jewish people in suffering, suffering, Why do
• 15:41
  Speaker 1: we all have to suffer? The whole nation have to go.
• 15:44
  Speaker 1: But unfortunately that's not what happened. But we had to
• 15:48
  Speaker 1: really a bit on a national level. Love unequals paro.
• 15:53
  Speaker 1: And of course there's another thematic notion that also connecting.
• 15:59
  Speaker 1: Of course, at the purpose of the ex auditor tells
• 16:02
  Speaker 1: us between thirty six and forty six times as a
• 16:05
  Speaker 1: Tumblin says to be nice to strangers. Rim embarrasses rhyme
• 16:09
  Speaker 1: because you were strangers in the land of Egypt. And
• 16:13
  Speaker 1: that's what we have to learn from the exo. We
• 16:15
  Speaker 1: see how Egypt mistreated strangers, and we see how Loven
• 16:19
  Speaker 1: mistreated Yakov, Avinu and Elevan failed in this idea. I
• 16:25
  Speaker 1: always like I heard this from speak Grummat many years ago.
• 16:28
  Speaker 1: Reba Grummitt says that it's interesting that Lavan made Yako.
• 16:32
  Speaker 1: I know Yakov suggested it, but still love On allowed
• 16:35
  Speaker 1: Yakov to work for seven years. We know that even
• 16:38
  Speaker 1: when Judaism allowed slavery, it's only six years. Vague love
• 16:41
  Speaker 1: and allowed for a seventh year already tells you something
• 16:44
  Speaker 1: about what he was like. But Lavan is not the
• 16:47
  Speaker 1: first template for the story of Egypt. The original passack
• 16:53
  Speaker 1: our sage is claim happened earlier with well, not with
• 16:59
  Speaker 1: Afram nor north Yakov. It actually happened with somebody who
• 17:03
  Speaker 1: would not be part of the covenantal community. It actually
• 17:06
  Speaker 1: happened with Loot, where after telling Avraham and Sara that
• 17:12
  Speaker 1: they would have a child, the angels traveled or two
• 17:16
  Speaker 1: of them traveled to Loot, and Loot welcomes him in
• 17:20
  Speaker 1: and he makes a big party, said Mishtani serves them matsa.
• 17:24
  Speaker 1: Now the shot, the simple, plain reason why he serves
• 17:27
  Speaker 1: them matsa is because when you have unexpected guests and
• 17:31
  Speaker 1: you don't have a fridge and a freezer and a microwave,
• 17:35
  Speaker 1: you have to bake the food fresh and bread takes
• 17:38
  Speaker 1: a long time to make matsa, less than eighteen minutes.
• 17:41
  Speaker 1: I don't know how long it took look to make
• 17:43
  Speaker 1: the matsa, but you know, a few minutes. So that's
• 17:45
  Speaker 1: why he serves matsa. He said, there with matsa. But
• 17:49
  Speaker 1: our rabbi is you know they read the taura on
• 17:51
  Speaker 1: many levels and Rushi quotes it was pessach. That's why
• 17:55
  Speaker 1: he serves matsa. Now this is a prime example of
• 17:58
  Speaker 1: what the Rumbam says. Anybody who understands me Russian literally
• 18:02
  Speaker 1: is a fool. Obviously a pessak. Are you crazy? It's
• 18:06
  Speaker 1: four hundred later to pass up? But did lot eat?
• 18:09
  Speaker 1: Maro who asked the for a question? The whole thing
• 18:12
  Speaker 1: doesn't make any sense. And as I mentioned loot, it's
• 18:16
  Speaker 1: not even part. Not even his say, am kept passock,
• 18:19
  Speaker 1: okay whatever? Also can't take that literally, but at least
• 18:23
  Speaker 1: his the sentence will keep pessack. Loot is this I'm
• 18:26
  Speaker 1: an a moa. There're not be in any pass off.
• 18:29
  Speaker 1: So what are the rabbis telling us? That storm? And
• 18:34
  Speaker 1: look is the template, the first template for Egypt? How
• 18:38
  Speaker 1: do we treat strangers that we just said, that's the
• 18:40
  Speaker 1: point Loot welcome strangers. He learned that from Uncle of Rum.
• 18:44
  Speaker 1: The people of Storm, they don't go for that. That's terrible.
• 18:47
  Speaker 1: They want to bang down his house in the storm.
• 18:48
  Speaker 1: Oh house, that's another connection. Sell it by eat. Every
• 18:51
  Speaker 1: house has to take the importance of house. Other language
• 18:57
  Speaker 1: parallel by Yet Mama ah Lot delayed, he hesitated and
• 19:02
  Speaker 1: by passa you cannot delay the same language mashi destruction.
• 19:07
  Speaker 1: You have these parallels and language that indicate it's a
• 19:09
  Speaker 1: similar story. But Sun in law did not join him,
• 19:14
  Speaker 1: just like many of the Jews stayed behind. In Egypt.
• 19:16
  Speaker 1: We're told, don't look back. Egypt is going to be
• 19:19
  Speaker 1: what storm is going to be destroyed, and Egypt in
• 19:21
  Speaker 1: a sense was destroyed. Don't look back. What's wife look back?
• 19:24
  Speaker 1: She turned the des salt whatever that means. And the
• 19:28
  Speaker 1: tour tells you you're not allowed to look up back
• 19:30
  Speaker 1: to Egypt. So the story of Storm Free is the
• 19:35
  Speaker 1: original template. Again, it's all about how we treat strangers,
• 19:38
  Speaker 1: and Loot was good in that aspect. He learned that.
• 19:42
  Speaker 1: But you know he couldn't be part of the Jewish
• 19:45
  Speaker 1: people because why did he move to Stone and want
• 19:47
  Speaker 1: to make more money? His material possessions were more important. Okay, Now,
• 19:53
  Speaker 1: the god that takes a much dimmer view of love
• 19:56
  Speaker 1: than of the Egyptians. Back to Aparo, back to say
• 20:00
  Speaker 1: Ohmad Shaparo Logo Zarlos karim Paro only decreed to kill
• 20:07
  Speaker 1: the males the love on vukas la courtA call in
• 20:09
  Speaker 1: love and wanted to destroy everybody, the females and the males.
• 20:13
  Speaker 1: So simple meaning is this is clearly an exaggeration. First
• 20:17
  Speaker 1: of all, love and didn't destroy anybody. Love On didn't
• 20:20
  Speaker 1: try to kill anybody, So of course, of course Para's worse.
• 20:25
  Speaker 1: But again we're comparing the two. On the other hand,
• 20:29
  Speaker 1: there's more to that than just an exaggeration. First of all,
• 20:33
  Speaker 1: the words used by love and is la cour to uproot.
• 20:35
  Speaker 1: It doesn't mean to blush me to destroy love And
• 20:38
  Speaker 1: had he had his way, would have made judies In stillborn.
• 20:42
  Speaker 1: It would have Yakov and his daughters and grandchild. They
• 20:47
  Speaker 1: would have all assimilated into Aramian culture, and that would
• 20:51
  Speaker 1: have been the end of the Jewish people. So in
• 20:52
  Speaker 1: that sense it's a lot worse. The results would have
• 20:55
  Speaker 1: been a lot worse. And secondly, on a certain moral playing,
• 21:00
  Speaker 1: even love on is worse Egypt mistakenly. Of course they
• 21:05
  Speaker 1: had no reason too, but they did. Para was afraid
• 21:08
  Speaker 1: that the Jewish people. His negative view on immigration on
• 21:11
  Speaker 1: strangers was such that even when there was no evidence
• 21:14
  Speaker 1: that these immigrants are doing anything wrong, they're beautiful citizens,
• 21:18
  Speaker 1: they are helping the country, they're building the country. Yet
• 21:21
  Speaker 1: tragically he thought Para said, no, maybe they're going to
• 21:25
  Speaker 1: rise up again. So yes, sort of a reason, even
• 21:28
  Speaker 1: if it's incorrect love on. What's he mistreating his nephew for?
• 21:32
  Speaker 1: How can he do that to his own nephew. So
• 21:35
  Speaker 1: in that sense, perhaps love on is worse. The other
• 21:39
  Speaker 1: idea of the impact making them assimilate, it would not
• 21:42
  Speaker 1: be so hard. You know, Yakov is one family. The
• 21:44
  Speaker 1: Jewish people at that point are one family. All ap
• 21:47
  Speaker 1: ration is one family. Eventually, if every patriarch is going
• 21:51
  Speaker 1: to only have one son who follows in his ways,
• 21:53
  Speaker 1: like Judaism will never happen, okay, Like no, you need
• 21:57
  Speaker 1: two point one to replace yourself. So events we have
• 22:00
  Speaker 1: to have all the children become Jewish. If that's Yako,
• 22:03
  Speaker 1: that's why we're in at Israel, that's his name. They
• 22:05
  Speaker 1: weren't all such sadi kim, you know uh Yakov's children.
• 22:09
  Speaker 1: You know, they did things that weren't so nice, but nonetheless,
• 22:12
  Speaker 1: at a certain point they all had to be part
• 22:14
  Speaker 1: of the Jewish people. So but it was easy to
• 22:17
  Speaker 1: wipe by one family, and Paro that that he's not
• 22:20
  Speaker 1: going to get rid of hundreds of thousand Jews so
• 22:22
  Speaker 1: that's another element where perhaps Lavan is more more dangerous,
• 22:26
  Speaker 1: but of course Paro is fundamentally of course Para was worse,
• 22:30
  Speaker 1: and what do he wanted to killing the people enslave
• 22:32
  Speaker 1: and that he did treat us worse than Lavan. Now
• 22:37
  Speaker 1: the Hagana makes a claim that para logos are a
• 22:40
  Speaker 1: les karim, that Paro only wanted to he made a
• 22:44
  Speaker 1: decree to kill all the males, call have ben how
• 22:46
  Speaker 1: you look any mailed trial the girls. Let the girls live,
• 22:51
  Speaker 1: So it's not that power was such a sadi, you know,
• 22:53
  Speaker 1: And that the Hagada says that, okay, Paro is not
• 22:56
  Speaker 1: so bad, you know, because he only wanted to kill
• 22:58
  Speaker 1: half the Jewish people bad. But you know, of course
• 23:02
  Speaker 1: that's in a sense not even true. And obviously the
• 23:06
  Speaker 1: God of knows this also that why did Para say
• 23:09
  Speaker 1: not to kill the girls. He had a good reason.
• 23:11
  Speaker 1: It was a nefarious reason, because kill all the men
• 23:14
  Speaker 1: in ancient world, and you know, it's often hasn't changed
• 23:19
  Speaker 1: in everywhere so much the male dominates. Judaism has this
• 23:22
  Speaker 1: wild idea that the mother bestows Judaism. That's like radical,
• 23:27
  Speaker 1: that that mother would be the one who defines your Judaism,
• 23:31
  Speaker 1: and that's probably later anyways in Judaism. But Para said,
• 23:37
  Speaker 1: the males, they're the Jews, they're the leaders of the family.
• 23:41
  Speaker 1: We got to get rid of them. The females will
• 23:43
  Speaker 1: marry them to Egyptians. They're very fertile. That's what he
• 23:47
  Speaker 1: didn't like. The Jews were becoming too many. That's great,
• 23:50
  Speaker 1: We'll have lots of Egyptians, will increase our population through
• 23:53
  Speaker 1: these formerly Jewish women. So it's not like Para was
• 23:56
  Speaker 1: such a Sudek. Matter of fact, he's keeping the woman
• 23:59
  Speaker 1: alive was part of his plan to get rid of
• 24:02
  Speaker 1: the Jewish people and to make the Egyptians more numerous.
• 24:07
  Speaker 1: What I think perhaps the ha God is alluding to
• 24:10
  Speaker 1: is Paro made a big mistake. He didn't realize the
• 24:14
  Speaker 1: greatness of Jewish women Shaparlo Gazaralez Garim. He thought by
• 24:19
  Speaker 1: getting rid of just the man, he could solve the problem,
• 24:22
  Speaker 1: but he didn't know who he was dealing with. We
• 24:25
  Speaker 1: first meet Schiffra and PuO. Whether the Jewish or not doesn't,
• 24:28
  Speaker 1: I mean, it matters on a certain level. But for
• 24:31
  Speaker 1: the story level that the righteous woman standing up to
• 24:34
  Speaker 1: evil Miriam Yo have it, and the tom would go
• 24:38
  Speaker 1: so far to saying, this is one of the reasons
• 24:40
  Speaker 1: we eat ihroset with all the fruit that are mentioned
• 24:44
  Speaker 1: in Shira Shian the love song, because the mishna the
• 24:49
  Speaker 1: Tom would descries based on a verse in Shiha Sharim
• 24:52
  Speaker 1: that the man said, that's it for you. We're not
• 24:56
  Speaker 1: going to marry, We're not going to have children. I'm
• 24:57
  Speaker 1: sure many of you are familiar with this sort of
• 25:00
  Speaker 1: more famous story that Miriam said to Amram. And this
• 25:03
  Speaker 1: also can see that you're worst than doesn't mean literally
• 25:06
  Speaker 1: Miriam said to her father, you're worst than Parah. Obviously
• 25:09
  Speaker 1: he's not worse than Paro. But Paro only wants to
• 25:12
  Speaker 1: kill the men, and you, Amram had separated from his wife.
• 25:15
  Speaker 1: That's how the rabbis understand it. You're worse because you're
• 25:18
  Speaker 1: not having men or women, so your impact is quote
• 25:22
  Speaker 1: unquote is worse. And then the Jewish men didn't want
• 25:26
  Speaker 1: to have babies, and the Tumbo says the women would
• 25:29
  Speaker 1: basically seduce their husband. They take them out into the
• 25:32
  Speaker 1: fields and the beautiful fruit and vegetable create a romantic atmosphere,
• 25:38
  Speaker 1: and they would say they get pregnant and have children,
• 25:41
  Speaker 1: so biscuit Nachim sits kind of ethnicol lumus rum in
• 25:44
  Speaker 1: the merit of righteous women. We were redeemed from Egypt,
• 25:47
  Speaker 1: and Paru didn't understand we was up with. He said,
• 25:50
  Speaker 1: I can kill the males. We'll be fine. That that
• 25:53
  Speaker 1: is not what happened. Okay, all that the first line say,
• 25:57
  Speaker 1: oh Mad Mavi kesh levan a rila sofi Akovavino, what
• 26:00
  Speaker 1: did love and want to do? He wanted to get
• 26:03
  Speaker 1: rid of all of us m r. And now we're
• 26:05
  Speaker 1: going to start as the verse in. Now we're going
• 26:08
  Speaker 1: to go through the four verses a Rami oi d avi.
• 26:10
  Speaker 1: Right here the Russha, the elaboration of the verse. Country
• 26:14
  Speaker 1: before we mentioned the word like love and wanted to
• 26:17
  Speaker 1: kill us, as it says A Rami o ab. Moving forward,
• 26:20
  Speaker 1: we're going to quote the verse and then quote what
• 26:22
  Speaker 1: the verse teaches us. So it says Vad meets Raima
• 26:27
  Speaker 1: by So that's the rest of the verse. We went
• 26:29
  Speaker 1: down to Egypt by Jagarsham. We lived there, which well
• 26:33
  Speaker 1: there at in few in numbers by Yu Sham, and
• 26:37
  Speaker 1: we became there go get all the great nation at
• 26:39
  Speaker 1: Zumbah mighty and numerous. So now that mission says, Vaye
• 26:44
  Speaker 1: meets Raima, we went to Egypt Anus of pi Hadipour.
• 26:49
  Speaker 1: We were forced to go of pi Hadibur by the word.
• 26:52
  Speaker 1: By the word of God, God made us God God
• 26:55
  Speaker 1: had promised Abraham. That's one of the words of God.
• 26:59
  Speaker 1: Perhaps it's all referring to when Yakovivinu hesitated fascinatingly even
• 27:05
  Speaker 1: though he just found that Joseph was alive. He's all excited,
• 27:07
  Speaker 1: let's go meet him. And then as he starts to go,
• 27:09
  Speaker 1: he stops the Brsheva. He's nervous. He doesn't know what's
• 27:13
  Speaker 1: going to be. He doesn't know what he's gonna find.
• 27:15
  Speaker 1: He doesn't know what Joseph is going to be like.
• 27:16
  Speaker 1: And God says, no, no, you've got to go. Don't worry.
• 27:19
  Speaker 1: You're going. Yeah, it's gonna be a long stake. You're
• 27:21
  Speaker 1: not going for the weekend. But I'll take you up
• 27:23
  Speaker 1: and Yosef will close your eyes, so to speak. It's okay, go.
• 27:27
  Speaker 1: But we were forced to go. Fascinatingly, there's no proof text.
• 27:32
  Speaker 1: Pretty much for every Russia, every expansion of the Verse,
• 27:37
  Speaker 1: we say something, we prove it by bringing a text here.
• 27:41
  Speaker 1: There's no proof text that Jewish history is anus al pielbur.
• 27:45
  Speaker 1: God has a plan for the Jewish people. Yes, sometimes
• 27:49
  Speaker 1: we can alter the plan. I mean, we don't know
• 27:51
  Speaker 1: what the plan is, so we don't know when we're
• 27:52
  Speaker 1: altering it. But obviously God wants man to act in history.
• 27:56
  Speaker 1: But that's really the difference between Pessach and poor Pessov
• 28:01
  Speaker 1: is the holiday that God is doing everything where we're
• 28:03
  Speaker 1: going to see later on, we'll discuss that, you know,
• 28:06
  Speaker 1: in this this section and pouringm of course is all
• 28:09
  Speaker 1: they were mad is doing everything, And of course the
• 28:12
  Speaker 1: reality is both, it's in the middle. Both are in
• 28:15
  Speaker 1: the middle. Just we focus on Pessok on God and
• 28:17
  Speaker 1: we focus on Pourium on that. But the idea is
• 28:20
  Speaker 1: it's a partnership. But there's a plan for Jewish history.
• 28:24
  Speaker 1: Don't give me any proof text. We don't need anything.
• 28:26
  Speaker 1: A new selpiha debour. We go down whether we like
• 28:30
  Speaker 1: it or not. Okay, Now then we say, like this
• 28:35
  Speaker 1: Bayagar sham, we lived there, we the missius, and we
• 28:40
  Speaker 1: he is really interreading Bayagar like as a gear as strange.
• 28:43
  Speaker 1: We didn't live live there, We lived as strangers. We
• 28:46
  Speaker 1: just went for we wanted to go for a short visit.
• 28:51
  Speaker 1: That Gota now interprets right, God has told them imployed
• 28:54
  Speaker 1: there wasn't going to quite be like this. Badiakov's intent
• 28:58
  Speaker 1: was to go back Shiloya radjak Caum. He didn't want
• 29:02
  Speaker 1: to go there to live, to settle in Egypt. He
• 29:05
  Speaker 1: wanted Gosham in modern he recently wanted to live there.
• 29:09
  Speaker 1: It's the same thing now Lagorsham. He wanted to be
• 29:11
  Speaker 1: a stranger. He didn't want to stay there permanently. And
• 29:14
  Speaker 1: they quote the pasuk that Yako set the parol la
• 29:17
  Speaker 1: gour beretspino. Again, you have to understand la gour meaning
• 29:21
  Speaker 1: temporarily came here. Relisn there our cattle there's no food.
• 29:25
  Speaker 1: It's interesting he doesn't say we have no food. I
• 29:28
  Speaker 1: guess they had a little bit of food, but our
• 29:30
  Speaker 1: cattle came here relisna cherlovav. It's a very heavy famine.
• 29:35
  Speaker 1: And now please let us sit in Ericz Goshen. That's
• 29:37
  Speaker 1: probably where I gotta get it from. Why does he
• 29:40
  Speaker 1: want to sit in Ericz Goshen, that's the Jewish ghetto.
• 29:43
  Speaker 1: There's fast. I'm here, says, hey, I'm here. That's why
• 29:45
  Speaker 1: I'm here. No, I want to see it separately from Egypt.
• 29:49
  Speaker 1: I don't want to become Egyptian. I don't want to
• 29:51
  Speaker 1: be here permanently. It could be that the Yako may
• 29:55
  Speaker 1: have felt the way. I'm not so sure the brothers
• 29:57
  Speaker 1: necessarily felt that way. The brothers may I have assimilated
• 30:01
  Speaker 1: much more. Who knows, I mean, we know we you know,
• 30:03
  Speaker 1: many of the Jewish assimilated. Maybe Yako wanted to go back.
• 30:07
  Speaker 1: That is a question. Why didn't they go back after
• 30:09
  Speaker 1: five years when the family ended. We don't really know why,
• 30:12
  Speaker 1: But maybe the brothers didn't want to go back. They
• 30:15
  Speaker 1: liked it in Egypt, and Yakov couldn't go back on
• 30:18
  Speaker 1: his own. Okay, biagarsham bintema at with we would began
• 30:22
  Speaker 1: with fewer numbers. And they quote the verse ushivi nefesherdu
• 30:27
  Speaker 1: avotephamy traima, We went down with seventy people to Egypt. Seventy,
• 30:32
  Speaker 1: of course, is the number of nationhood. It's from seventy
• 30:37
  Speaker 1: people that a nation, the Jewish nation was built. Of course,
• 30:41
  Speaker 1: it's not only the Jewish nation that comes from seventy.
• 30:45
  Speaker 1: It's also the non Jewish nations are built from seventy right,
• 30:50
  Speaker 1: we always say there are seventy nations of the world.
• 30:53
  Speaker 1: Were where does seventy nations come from? So if you
• 30:55
  Speaker 1: look at the Torah in partia Noah, the tour list
• 30:57
  Speaker 1: the seventy nations, some of them we know, Javan, Greece,
• 31:01
  Speaker 1: like we even use Ashkenas. Some of these seventy names,
• 31:06
  Speaker 1: including meet Rhyme is one of them. Meets Raim was
• 31:09
  Speaker 1: the son of Kham, right the tour. A lot of
• 31:12
  Speaker 1: people don't recognize this, right, we know like today, you know,
• 31:16
  Speaker 1: people that used the ncient world name name cities after
• 31:19
  Speaker 1: people often today we name streets after people I don't know.
• 31:22
  Speaker 1: We name cities today after people I don't really know.
• 31:25
  Speaker 1: I'm not sure when the last time we named a city.
• 31:28
  Speaker 1: But be that as it may. So the tour list
• 31:31
  Speaker 1: of seventy descendants of Noah and through shame Kam and
• 31:35
  Speaker 1: Yapet and Ham's children were Kanan and me Tryan, very
• 31:39
  Speaker 1: two of the four children. Very interesting. Kanan and Tim
• 31:42
  Speaker 1: we're brothers. And the Tora tells us like they're reading
• 31:44
  Speaker 1: on young Kipper. Don't be like the Egyptians. Don't be
• 31:46
  Speaker 1: like the knanonits day obviously shared certain negative traits. We
• 31:51
  Speaker 1: know that com is sort of the negative son, the heat, passion,
• 31:54
  Speaker 1: sinning ye have the shame is beautiful where we come
• 31:57
  Speaker 1: from shame. We're bringing God's name with thor yef at beauty,
• 32:00
  Speaker 1: the outside culture, the beauty beyond the you know, the
• 32:04
  Speaker 1: technical Jewish religious ideas, the beauty of the world that
• 32:09
  Speaker 1: has to dwell in the house and the tent of shame.
• 32:11
  Speaker 1: Tour says. So there's seventy nations of the world, and
• 32:15
  Speaker 1: of course that's because the Jewish people are part of
• 32:18
  Speaker 1: the world at large. We can't only be focused on
• 32:21
  Speaker 1: our needs and our desires. The very many, many proofs
• 32:26
  Speaker 1: and ideas that we could talk about this much more,
• 32:29
  Speaker 1: but we won't. Just to say that Pessak, of course,
• 32:32
  Speaker 1: is the holiday where we focus on the seventy Jewish
• 32:35
  Speaker 1: people who formed the Jewish nation. And Sukkut is a
• 32:39
  Speaker 1: holiday where we focus on the seventy nations of the world.
• 32:42
  Speaker 1: We bring seventy corbonat mussaf and the parim the bulls
• 32:47
  Speaker 1: to represent the seven nations who are to pray for peace.
• 32:50
  Speaker 1: And of course Sukkut is a holiday a peace of proscelenu.
• 32:53
  Speaker 1: Su cultural Lomaca world peace and pessaf is the uniqueness
• 32:56
  Speaker 1: of the Jewish people, and sukkut is what we share
• 32:59
  Speaker 1: in with everybody. Of course, both are important. There's much
• 33:03
  Speaker 1: more meaning to seventy, but that's seventy bills a nation.
• 33:07
  Speaker 1: Bhayu sham LeGoy, and we became a nation milmate shahayu
• 33:12
  Speaker 1: Ysrael mitsuya nimsham. We learned that the Jewish people were
• 33:15
  Speaker 1: mitsuyan sham. And I looked at the various translations. Most
• 33:20
  Speaker 1: of them say distinct. The Jewish people were distinct, and
• 33:25
  Speaker 1: some say they're distinguished. Both are two we in modern
• 33:30
  Speaker 1: heber Mitsian means excellent, but that means you stand out.
• 33:33
  Speaker 1: You're distinct, You're distinguished. Both ways are ways to stand out.
• 33:38
  Speaker 1: Interestingly enough, this too, and I believe it's the only
• 33:41
  Speaker 1: the besides the Anuslpi Hadibor went to. I think these
• 33:45
  Speaker 1: are the only two sections that don't bring any proof texts.
• 33:50
  Speaker 1: Very interesting. You know, it's obvious I don't need a
• 33:53
  Speaker 1: proof text. Bringing a proof text actually means an argument
• 33:57
  Speaker 1: is weaker, not stronger, because I have to prove that
• 34:00
  Speaker 1: I'm right. So I'll bring you a quote you a
• 34:02
  Speaker 1: verse that shows I'm right. If it's obvious, I don't
• 34:04
  Speaker 1: have to quote a verse. So I just find that
• 34:07
  Speaker 1: interesting here. I don't know that the fact that the
• 34:09
  Speaker 1: Jewish people were distinct, that's the Jews always are. You know,
• 34:14
  Speaker 1: we stand out for good or for bad, and what
• 34:18
  Speaker 1: that is? You know, we we were people knew we
• 34:20
  Speaker 1: were Jewish. I mean, first of all, we went to
• 34:22
  Speaker 1: live in the ghetto in Rits Goshen. And while the
• 34:26
  Speaker 1: Jewish people may have assimilated, many assimilated religiously, they retained
• 34:31
  Speaker 1: their cultural identity. This we know that. That's what the
• 34:35
  Speaker 1: Metrussians say. We didn't change our language, our names, are clothing,
• 34:39
  Speaker 1: different ideas that we have, and that's what allowed us
• 34:43
  Speaker 1: to remain a Jewish people because we really lost contact
• 34:46
  Speaker 1: with our religious roots, the true Matther. That's that's cultural identity.
• 34:51
  Speaker 1: Some people, some religious people like to you know, Poopo asked,
• 34:54
  Speaker 1: not so, who cares that? We just care about midst
• 34:57
  Speaker 1: of the tour. We don't care about this cultural stuff
• 34:59
  Speaker 1: and wearing a king who cares? And no, I think
• 35:02
  Speaker 1: that's a great mistake. But I'm not the only one
• 35:04
  Speaker 1: who thinks that. The Mesha Hofma mayorsim advince who passed away,
• 35:09
  Speaker 1: I believe in nineteen twenty six, who wrote a very
• 35:13
  Speaker 1: wonderful commentary on Humish. So he explains that sometimes these
• 35:22
  Speaker 1: minor aspects of Judaism is what makes all the difference
• 35:27
  Speaker 1: he basically gives. He explains that you know Judaism depending
• 35:31
  Speaker 1: on when you live. Every historical era has different meats
• 35:34
  Speaker 1: for different things that are more important. Like the mitzvah
• 35:37
  Speaker 1: to live in Israel was the same in the twelve
• 35:39
  Speaker 1: hundreds as it is today, but obviously it was very different.
• 35:42
  Speaker 1: The impact of living in Israel in twelve hundreds today
• 35:45
  Speaker 1: is a totally different mitzvah, even though why technically it
• 35:48
  Speaker 1: might be the same meats vah. So in different eras,
• 35:51
  Speaker 1: different things take on great importance, and the Mesha to explain,
• 35:55
  Speaker 1: you know, in Egypt, Jews didn't have much religious identity,
• 36:00
  Speaker 1: but those little cultural things is what kept them alive.
• 36:04
  Speaker 1: And he explains that sometimes they work much more than
• 36:07
  Speaker 1: the meat and potatoes meets. But these little cultural things
• 36:10
  Speaker 1: you look today, you know, some Jewish kid on campus
• 36:14
  Speaker 1: wearing a macange David might what prevents them from intermarrying,
• 36:18
  Speaker 1: might get them to come to a Hillo program and
• 36:20
  Speaker 1: go who knows what and what it can lead to.
• 36:23
  Speaker 1: So these distinct symbols, even if they're totally not of
• 36:28
  Speaker 1: a religious nature, if they're identified Jewish wearing a kipa,
• 36:33
  Speaker 1: there's no lot to wear a keeper. It's a man.
• 36:35
  Speaker 1: I get so well established that. But then we know
• 36:38
  Speaker 1: the promotion fighting when it was first true vote. I
• 36:41
  Speaker 1: believe if it's going to hurt you at work, you
• 36:43
  Speaker 1: may not get a promotion. You have a chop, but
• 36:45
  Speaker 1: you may not get it, So you don't worry. Keep it.
• 36:47
  Speaker 1: What's the big deal? Thank God that we live in
• 36:50
  Speaker 1: an era where that's not an issue. But the keeper
• 36:54
  Speaker 1: cook on great importance for obvious reasons. So too, So
• 36:58
  Speaker 1: that's to be distinct. It doesn't have to be through
• 37:02
  Speaker 1: meets foot. It can be through many many other ways.
• 37:06
  Speaker 1: But anyways, it's interesting. There is no proof text that's
• 37:09
  Speaker 1: what the Jewish people are, Okay, godvatsu we became great
• 37:14
  Speaker 1: and mighty, as it says ben as peru, by yeshazu,
• 37:18
  Speaker 1: by your buva yet smoothie, six languages. Right, that's where
• 37:22
  Speaker 1: the rabbis come up with this idea. I assume also
• 37:25
  Speaker 1: as an exaggeration that the woman gave birth with six kids.
• 37:29
  Speaker 1: So maybe it happened a few times. I don't believe
• 37:32
  Speaker 1: you know, your typical woman at the four pregnancies of
• 37:35
  Speaker 1: six kids each, you know. But whatever it is that
• 37:38
  Speaker 1: they became very, very numerous. But timalaya are ats o
• 37:43
  Speaker 1: tam and the earth was filled with them? Is that
• 37:47
  Speaker 1: good or bad? But timalaya as otam. So on the
• 37:52
  Speaker 1: one hand, that's great, that's the mission of mankind. Pru
• 37:57
  Speaker 1: urvu have kids paruva. You should sue umil uat aritz
• 38:01
  Speaker 1: and fill the landa. That's the first mitzvah given to man,
• 38:06
  Speaker 1: not to Jews, to mankind, to develop the world. So
• 38:10
  Speaker 1: timiler to tom is a fulfillment of the purpose of creation.
• 38:16
  Speaker 1: Even the words by ye Shitsu, that's a very creation word, right,
• 38:21
  Speaker 1: God says Yeshritzu Hamayim. The water should bring forth low
• 38:26
  Speaker 1: for sharits life should swarm through it, should warm through it.
• 38:30
  Speaker 1: So on the one hand, this is a very positive idea,
• 38:33
  Speaker 1: but timiler totem. On the other hand, maybe this is
• 38:37
  Speaker 1: a smaller hand. But on the other hand, inn At Siev,
• 38:41
  Speaker 1: living in nineteenth century Russia with oppression and antisemitism, actually
• 38:46
  Speaker 1: views this as a negative. He says this is often
• 38:50
  Speaker 1: a cause of antisemitism, where the Jews are too showy,
• 38:55
  Speaker 1: they're too much in society, and it gets the jealousy
• 38:59
  Speaker 1: of the non Jews. I think this is an idea.
• 39:01
  Speaker 1: I think many of us moderns find this very very difficult.
• 39:04
  Speaker 1: It doesn't mean there's no truth to it, but uh,
• 39:07
  Speaker 1: you know, the idea that we should be lower because
• 39:09
  Speaker 1: you know, we say the anti Semites are going to
• 39:11
  Speaker 1: hate us whatever we do. But it is interesting that
• 39:14
  Speaker 1: even though I think the simple meaning of the verse
• 39:16
  Speaker 1: but timla r o tam is the very positive. It's
• 39:19
  Speaker 1: interesting how often, based on historical circumstances, like we just
• 39:23
  Speaker 1: spoke about it, commentaries will often explain things in a
• 39:27
  Speaker 1: very negative way. Perhaps you could say that there's a
• 39:32
  Speaker 1: difference between filling the land and taking over. But be
• 39:36
  Speaker 1: that as it may. The Jewish people were dominant, right,
• 39:40
  Speaker 1: and we just said they were. Mitsuya named that they
• 39:42
  Speaker 1: were distinct, and they were great, and they were everywhere.
• 39:46
  Speaker 1: Let's go to the next passive. We're not going to
• 39:48
  Speaker 1: do every part of the otherwise we'll be here till
• 39:51
  Speaker 1: pessach O hametrin verse two. He said the Egyptians were
• 39:57
  Speaker 1: bad to us by a ray auto meeting by and
• 40:01
  Speaker 1: they they persecuted, they abused us by knew alenu of
• 40:05
  Speaker 1: Oda Kasha. The sad part of this verse, of course, is,
• 40:10
  Speaker 1: as I mentioned before, the Egyptians have no reason to
• 40:13
  Speaker 1: hate us. We were really good, good, good citizens. Vitrah
• 40:17
  Speaker 1: originally says, you know, Bayakamela Kadasha, it's Ryman new king
• 40:21
  Speaker 1: of Rose. That's that's who didn't know Yosefe. And whether
• 40:24
  Speaker 1: that's true or he pretended he didn't know, he forgot
• 40:26
  Speaker 1: about Josefe be that as in may you know he
• 40:29
  Speaker 1: forgot about all the positive quote unquote, forgot about all
• 40:32
  Speaker 1: the positive contributions of the Jewish people and went on
• 40:37
  Speaker 1: a you know, a RAMPAGEO. Let's be wise. That's enslaved him.
• 40:42
  Speaker 1: As the Ramban explains, he doesn't first they killed him.
• 40:44
  Speaker 1: You can't start with a final solution. You have to
• 40:46
  Speaker 1: lay the groundwork for a final solution, unfortunately, and you
• 40:50
  Speaker 1: have to start with taxes and getting fired from their
• 40:53
  Speaker 1: job and not having power, and then eventually, you know,
• 40:57
  Speaker 1: you can lead up to basically the order of the
• 41:01
  Speaker 1: Jewish people. What's tragic, ironically tragic, I get from an
• 41:06
  Speaker 1: Egyptian point of view is this policy of course ended
• 41:09
  Speaker 1: up destroying Egypt. That's and we know destroyed history. Nations
• 41:13
  Speaker 1: that become anti Semitic, anti Jewish, basically, that destroys the
• 41:18
  Speaker 1: nation from within. I mean, Spain was a world power
• 41:21
  Speaker 1: until after fourteen ninety two. Soon afterwards they lost their
• 41:24
  Speaker 1: world dominance and time and time again. Because Jews really
• 41:27
  Speaker 1: do make wonderful contributions. That's our role. We have to
• 41:30
  Speaker 1: make wonderful. That's what yr Miyahu says that when you
• 41:33
  Speaker 1: go to a foreign country. Yr Miao says, when the
• 41:36
  Speaker 1: Jews are exo ed from babel, build houses, plant, pray
• 41:40
  Speaker 1: for the welfare of the government. Married you have to
• 41:42
  Speaker 1: be good loyal citizens building up the country. So from
• 41:46
  Speaker 1: even the Egyptian point of view, it is really stupid
• 41:48
  Speaker 1: what they did. But of course nations don't view it
• 41:50
  Speaker 1: that way. They don't understand that maybe when it's too late.
• 41:54
  Speaker 1: So the Egyptians made it bad for us, Baba nkalo,
• 41:57
  Speaker 1: let's be smart, they're going to be too numerous, Okay, vayu.
• 42:01
  Speaker 1: And then we go through the different things that the
• 42:05
  Speaker 1: Egyptians had done that they persecuted us by lee of
• 42:10
  Speaker 1: a dukus shot. We say they gave us hard work,
• 42:12
  Speaker 1: so you know, hard work is fine. But they quote
• 42:15
  Speaker 1: the verse via the dou meetstrime epination be farah. The
• 42:20
  Speaker 1: Egyptians made us work befarah. So I see the hagada
• 42:25
  Speaker 1: I'm using here in English as crushing labor. Allotically, parak
• 42:30
  Speaker 1: has a definition which employer is not allowed to make
• 42:36
  Speaker 1: his employee work before not just a master to a slave,
• 42:40
  Speaker 1: you know, and anybody. And parak is basically useless work,
• 42:44
  Speaker 1: work that serves no purpose, what we sometimes call busy work,
• 42:49
  Speaker 1: that give somebody work to keep them busy. Now it
• 42:52
  Speaker 1: could be sometimes busy work has a purpose, and we're
• 42:55
  Speaker 1: not getting into the discussion of economics and employee employee relationship,
• 42:59
  Speaker 1: but we know that, uh to but to make somebody
• 43:01
  Speaker 1: work just just to keep them busy, or to show
• 43:04
  Speaker 1: your you're the boss and they're you're you know, people
• 43:06
  Speaker 1: do that. I'm the boss. I'll tell you what to do.
• 43:09
  Speaker 1: So that's parakh, that that's not allowed. And we know
• 43:12
  Speaker 1: the you know, it's like making somebody, you know, build
• 43:15
  Speaker 1: and destroy, build and destroy. That's the what's not allowed.
• 43:19
  Speaker 1: Hard work people will do if people see an important mission.
• 43:23
  Speaker 1: They're willing to work a very very hard people are
• 43:26
  Speaker 1: you know, people want to get at work with your
• 43:27
  Speaker 1: hart becauts because there's a goal. When there's no goal,
• 43:30
  Speaker 1: it's it's just the work itself. That's what is forbidden,
• 43:33
  Speaker 1: and that's what the Egyptian did. It's interesting. There's also
• 43:36
  Speaker 1: an idea sort of a play on words, uh perah.
• 43:39
  Speaker 1: You know, parak means parrah, a soft voice, and that's
• 43:43
  Speaker 1: sometimes the way you get people to be your slaves.
• 43:46
  Speaker 1: You speak to them softly, and that's really how they
• 43:49
  Speaker 1: run bun experience, which they pretend to. We have to
• 43:52
  Speaker 1: build Pito and Rum says, we have to build cities.
• 43:54
  Speaker 1: We have to who wants to volunteer, and of course
• 43:56
  Speaker 1: the Jews runt the volunteer. You know, you can speak
• 43:59
  Speaker 1: to somebody, So that's I guess in the sense would
• 44:01
  Speaker 1: say the difference between assimilation and persecution. Obviously persecution is worse,
• 44:07
  Speaker 1: but there's a certain way when when the people are
• 44:10
  Speaker 1: are too nice, you can often do things that you
• 44:13
  Speaker 1: might not otherwise do. That's the second verse. Now we
• 44:17
  Speaker 1: get the verse number three, which cried out to God
• 44:21
  Speaker 1: van Alta. We cried out to the god of our
• 44:25
  Speaker 1: fathers vay Shmashama Colen, and God heard our voice by
• 44:30
  Speaker 1: our yo, he saw our on yenu Amalno, that's the
• 44:36
  Speaker 1: God is gonna kind of what's gonna explain what that means?
• 44:40
  Speaker 1: Al these are not nice things he heard are all
• 44:43
  Speaker 1: the pain we were in, As it says y Maheim,
• 44:47
  Speaker 1: we call the verse the king of Egypt died Vaya
• 44:50
  Speaker 1: mal bayan Ru and the Jewish people were groaned from
• 44:54
  Speaker 1: the hard work that they did, like cried out to God.
• 44:57
  Speaker 1: What's I think? Very interesting and maybe applicable nowadays, especially
• 45:03
  Speaker 1: now nowadays. What happened a new king? The king died,
• 45:08
  Speaker 1: there was a regime change, but nothing changed. W'saku. The
• 45:14
  Speaker 1: Jewish people thought, okay, when this power dies, when we
• 45:16
  Speaker 1: change the regime, things will get better. But nothing got better,
• 45:20
  Speaker 1: and they cried out to God. Doesn't say what they said.
• 45:22
  Speaker 1: The Jewish people that who know, they don't know from prayer,
• 45:25
  Speaker 1: they don't know, they don't know about Avram and Yakov.
• 45:29
  Speaker 1: But they cried out to God, and God hurt them.
• 45:32
  Speaker 1: And that's what it says. By shmash A Koleno. That's
• 45:35
  Speaker 1: the next part of the verse. Again we quote that
• 45:38
  Speaker 1: and God remembered his covenant. I remembered his covenant. Now
• 45:43
  Speaker 1: it's interesting, Anienu, Amalanu and Lakatseo, these three words of
• 45:49
  Speaker 1: persecution are not part of the covenant. The covenant was
• 45:53
  Speaker 1: gay rout, abdut and Inenui. God told Adda, you should
• 45:58
  Speaker 1: know ke geer as a raha. There'll be a stranger
• 46:01
  Speaker 1: above du vintemn. They'll enslave them and persecute them. So
• 46:05
  Speaker 1: in a sense, on Yanu, Amalanu and laku is beyond
• 46:09
  Speaker 1: God's too much suffering. So perhaps you can say it
• 46:12
  Speaker 1: was at that point that God heard. God saw when
• 46:16
  Speaker 1: it was more than he promised, he remembered his covenant
• 46:19
  Speaker 1: with Abraham, Isaac and Jacob, and that covenant had gay ruth,
• 46:23
  Speaker 1: abduda ninui. But when it was worse, okay, we should
• 46:27
  Speaker 1: suffer a little bit, but not the way the Egyptians
• 46:29
  Speaker 1: are making us suffer. So that's when God had to
• 46:32
  Speaker 1: act and he had to take us out. And the
• 46:34
  Speaker 1: Hagada says, what is uh on yanu preshoot derek herits.
• 46:39
  Speaker 1: They didn't let us live normal family life. They separated
• 46:42
  Speaker 1: husband's and wife. We know, I know in South Africa
• 46:45
  Speaker 1: they would do this in other countries. They they don't
• 46:47
  Speaker 1: let the men and women be together. That's a terrible,
• 46:51
  Speaker 1: terrible thing. As they preshoot Derek herods the way Derek
• 46:54
  Speaker 1: herats right is used here for in a sexual connotation.
• 46:58
  Speaker 1: The way of the world. The normal way of the
• 47:00
  Speaker 1: world is people should marry and live with each other.
• 47:04
  Speaker 1: So Egyptian they right, they're afraid of overpopulation. Right, this
• 47:09
  Speaker 1: didn't work. That didn't work. That killed the nails up,
• 47:11
  Speaker 1: but she from poor rose up. So they have all
• 47:13
  Speaker 1: different things. And God knew Vayu delam, and God knew
• 47:18
  Speaker 1: our suffering, and of course Vayaida and biblical ever about
• 47:21
  Speaker 1: damiata Atava also has a sexual connotation. A malayu the
• 47:26
  Speaker 1: difficulty with our children. That's how that God interprets am.
• 47:30
  Speaker 1: As they quote. They wanted to throw them or they
• 47:32
  Speaker 1: did we throw them in. We don't exactly know how
• 47:35
  Speaker 1: long this lasted. The Rumba claims it really didn't last
• 47:38
  Speaker 1: very long there throwing in, And that Paro's daughter about
• 47:42
  Speaker 1: Parrot who Mosh is alive because the Jewish people in
• 47:46
  Speaker 1: the sense are alive because of the daughter of Paro,
• 47:48
  Speaker 1: which is also a beautiful idea. The daughter of Paro,
• 47:51
  Speaker 1: very different from the father she convinced her father to
• 47:54
  Speaker 1: And now the decree, because you know, we don't hear
• 47:57
  Speaker 1: about it afterwards, be that as in May. It was
• 47:59
  Speaker 1: still a scared retirement. Obviously some Jews were clearly I'm
• 48:03
  Speaker 1: sure throwing were killed when they were born. Okay, vet Laza,
• 48:08
  Speaker 1: which is a little bit unclear. How the hazuhat the difficulty,
• 48:13
  Speaker 1: the you're pushed up against something we couldn't move, this
• 48:17
  Speaker 1: constriction that we spoke about perhaps before Egypt. Okay, then
• 48:23
  Speaker 1: that got that moves to the fourth verst Bayot run
• 48:28
  Speaker 1: the Tyaba team, and God took us head of Egypt
• 48:32
  Speaker 1: with the strong hand and outstretched arm, with wonders and
• 48:37
  Speaker 1: talk about team. Wow, it was wild, the fire and
• 48:42
  Speaker 1: lightning they Hagatta then says, by one of the more
• 48:47
  Speaker 1: difficult lines. I know we have exaggeration, We've already seen
• 48:50
  Speaker 1: that before, but this is probably the number one example.
• 48:54
  Speaker 1: He Hakata says, loaya de malakaloa ya desarah floy deshal.
• 49:00
  Speaker 1: You know what, nobody helped God? God did it totally
• 49:04
  Speaker 1: by himself, not with messengers, not with angels, not with anybody,
• 49:13
  Speaker 1: not with Mosha. The same motion, and we totally ignore motion.
• 49:17
  Speaker 1: Nah gotta ellahakatish barkha bichhvodo ubat God in his glory
• 49:23
  Speaker 1: by himself. And then as they quote a verse varti
• 49:27
  Speaker 1: beriti dry balilah, who I will pass through, I will
• 49:30
  Speaker 1: go over Egypt. This is by the tenth plague, and
• 49:33
  Speaker 1: I will kill God. I'm going to kill the firstborn.
• 49:36
  Speaker 1: So I did it totally by myself, not anybody else.
• 49:40
  Speaker 1: And then God does something really really strange. It brings
• 49:45
  Speaker 1: a proof text to the proof text. In other words,
• 49:47
  Speaker 1: it gives back up. Normally we quote something quota verse,
• 49:50
  Speaker 1: so here they quoted the verse. How do we know
• 49:52
  Speaker 1: that God took us up by himself? And says God
• 49:54
  Speaker 1: passed through all the homes, and he killed all the
• 49:57
  Speaker 1: Egyptian first born, and he spared the Jewish people good
• 50:00
  Speaker 1: that he made the signs and when it's the Egyptian
• 50:02
  Speaker 1: and then says barbarti bartt tremblon, and then we start
• 50:05
  Speaker 1: interpreting that. First it's very interesting anil kati kobachor an
• 50:13
  Speaker 1: nobody else what's going on here. It's also really really
• 50:17
  Speaker 1: strange because we say not with a shaliah, not with
• 50:22
  Speaker 1: a messenger. Well, you know what, when God came to
• 50:26
  Speaker 1: Mosha at the burning Bush, he says, I want you
• 50:29
  Speaker 1: to know you're going to be my messenger, Zelani, this
• 50:34
  Speaker 1: is the sign that I have sent you. And again
• 50:37
  Speaker 1: a verse later because says I am the Lord of
• 50:39
  Speaker 1: Avram Majik and Jacob Bellow heysh is what should I
• 50:43
  Speaker 1: say to the Jewish people? You should tell them that
• 50:46
  Speaker 1: God sent you. What do you mean anish? God said
• 50:49
  Speaker 1: you're Mashaliah. So clearly again this is an exaggeration. It's
• 50:52
  Speaker 1: what I mentioned before. We want to emphasize God's role.
• 50:56
  Speaker 1: Of course, it wouldn't have happened without God, but it's
• 50:58
  Speaker 1: a it's a down playing of everything else. That's pessaf
• 51:01
  Speaker 1: night on Pasif we downplay Man and I'm pouring me
• 51:03
  Speaker 1: down play God, that's want to emphasize. And even if
• 51:06
  Speaker 1: you want to say it's the tenth God, that that
• 51:09
  Speaker 1: is true. The killing of the firstborn, that wasn't you know, Okay,
• 51:12
  Speaker 1: that's let's say all done by God. But the diverse
• 51:16
  Speaker 1: is God took us out of Egypt. It doesn't God
• 51:18
  Speaker 1: killed the Egyptians the firstborn. Where's the verse of Aramio vadim.
• 51:22
  Speaker 1: He's got took us out of each one strong cap
• 51:24
  Speaker 1: so that they got to because of Egypt. It was
• 51:26
  Speaker 1: only God, as we know because in the Tenth Plague
• 51:28
  Speaker 1: it was all God. But of course overall, of course
• 51:31
  Speaker 1: Mosha is the Shaliah of God. But that's not something
• 51:35
  Speaker 1: we're going to talk about the point of God that
• 51:38
  Speaker 1: I remember. We started teaching children, teaching children, so when
• 51:42
  Speaker 1: children are young, we're teaching about God's role. Right, we
• 51:44
  Speaker 1: teach simple ideas that God controls the world, God does everything.
• 51:49
  Speaker 1: And as we get a little er, it's more, a
• 51:51
  Speaker 1: little bit more complex, a little bit more sophisticated. What
• 51:54
  Speaker 1: is the relationship between God's running of the world and
• 51:57
  Speaker 1: man's role? What is the relations we cause knowledge man's
• 52:00
  Speaker 1: free choice? These are not questions that you come up
• 52:03
  Speaker 1: when you know six year old kids at the sator.
• 52:06
  Speaker 1: Maybe with adults, but not with little kids. It's interesting
• 52:12
  Speaker 1: the so we go through proving over and over again
• 52:16
  Speaker 1: that it was only God and nobody else, and then
• 52:19
  Speaker 1: we uh elaborate the the rest of the verse with
• 52:23
  Speaker 1: a strong hand, and you know, God took us out
• 52:26
  Speaker 1: the Matti lush mogado with the revelation of the divine presence.
• 52:32
  Speaker 1: We often associate that with Mount Sinai. But the truth
• 52:36
  Speaker 1: of the matter, if you looked in the plumage yet,
• 52:38
  Speaker 1: that was a wild divine revelation, But it's really Egypt
• 52:41
  Speaker 1: and a much greater impact. First of all, we know
• 52:43
  Speaker 1: mits what whites. We don't really have any meats what
• 52:45
  Speaker 1: to remember what happened in Sorry, I mean the Torah happened.
• 52:48
  Speaker 1: But there's so many meets. What of Judaism, executives, he
• 52:52
  Speaker 1: meets Ryan. But moreover and as yesure, you know, we
• 52:55
  Speaker 1: talk about how the nations the world heard about Egypt
• 52:57
  Speaker 1: by Ishmai tro right, it's not about the Ten Commandments.
• 53:00
  Speaker 1: They heard so much about the idea that Jews got
• 53:03
  Speaker 1: out of Egypt, the most powerful country. Wow, these little
• 53:06
  Speaker 1: bunch of slaves defeated the Egyptian Empire. That's like unbelievable.
• 53:10
  Speaker 1: That's like more miraculous moraga do okay. And then the
• 53:14
  Speaker 1: miss says the var ahair the var A heare another
• 53:20
  Speaker 1: explanation for that God took us out Batasaka, et cetera.
• 53:25
  Speaker 1: It says Biatrasaka is running the Tia, the Maragadobo Totam team.
• 53:30
  Speaker 1: Those are five expressions. And even though some are kind
• 53:34
  Speaker 1: of written to the singular, oh totem of team or
• 53:37
  Speaker 1: I think the plural, so they do each one as
• 53:40
  Speaker 1: two maybe uh, God's two words whatever with tube is
• 53:44
  Speaker 1: run the tias two more's two Otto's tomb of teamish time.
• 53:48
  Speaker 1: So how did God take us out of Egypt? He
• 53:50
  Speaker 1: took us out of Egypt through the ten plagues. Now,
• 53:54
  Speaker 1: assuming this Davar affair is going on the entire verse Bayotiana,
• 53:58
  Speaker 1: it's rhyme. It actually kind of answers when we were
• 54:02
  Speaker 1: discussing before dabarachair. Another explanation. So those I had the
• 54:07
  Speaker 1: pleasure of learning with a Kama Leibwitz of being when
• 54:09
  Speaker 1: I was setting for smik at part of my smikat
• 54:14
  Speaker 1: in Israel, and Nahama Lewis taught you know, the course
• 54:18
  Speaker 1: Cala and I thank God. I mean, it was quite
• 54:20
  Speaker 1: an amazing experience to have her every week for ninety
• 54:24
  Speaker 1: minutes Monday afternoon. And it was every week because as
• 54:27
  Speaker 1: she used to say, you come every week or you
• 54:29
  Speaker 1: don't come at all Zelo country Club Po, this is
• 54:32
  Speaker 1: not this is a place serious every week or don't come.
• 54:35
  Speaker 1: So I think people who studied her work at out.
• 54:38
  Speaker 1: She's influenced so many of all the you know, next
• 54:41
  Speaker 1: generation of teachers. Whenever there's a Dabara hair, whenever there's
• 54:45
  Speaker 1: a second reason, because it means the first reason is
• 54:47
  Speaker 1: not so great. Russi will never quote two reasons if
• 54:50
  Speaker 1: he's happy with this first explanation. And when quoting a
• 54:53
  Speaker 1: two explanations, that means there's a neither explanation is perfect.
• 54:58
  Speaker 1: Each one has an important idea, but you need a
• 55:00
  Speaker 1: second explanation. So perhaps it's including a lot of the
• 55:03
  Speaker 1: bark there. What do you mean that that God didn't
• 55:05
  Speaker 1: take us out with any messengers? Even the way we're
• 55:08
  Speaker 1: explaining it is exactuation. Still it's a little bit too much.
• 55:11
  Speaker 1: So you say, how did God take us already took
• 55:13
  Speaker 1: us out through the templagues, which which, of course motion
• 55:16
  Speaker 1: are are the ones who are doing it. So that's
• 55:18
  Speaker 1: why it could beat the bar there. How did God
• 55:20
  Speaker 1: take us out through the template? Which is true? That
• 55:22
  Speaker 1: that is what happened. And God said motion, I'm going
• 55:25
  Speaker 1: to give them plagues and had to be ten because
• 55:28
  Speaker 1: Para wouldn't listen at all. Now and here, of course
• 55:33
  Speaker 1: motion arun are the messengers. Now it's it's very, very interesting,
• 55:39
  Speaker 1: just they didn't want to quote. I saw this in
• 55:40
  Speaker 1: the mass and nisim Hagada. That's the Hagda. Thank God.
• 55:45
  Speaker 1: Today things that are online, you know, so much stuff
• 55:47
  Speaker 1: that I don't have in my library that I can
• 55:50
  Speaker 1: find online these days. He's known that the messages in
• 55:54
  Speaker 1: Migad was in Barbie of Yuk of Lord or Bomb
• 55:57
  Speaker 1: of Lisa, but he's famously known as the Sibus for
• 56:01
  Speaker 1: visas studying. He wrote a commentary on Ausha Mishbat, and
• 56:07
  Speaker 1: he notes in his commentary to the guy with the
• 56:11
  Speaker 1: tour tells us basically is the purpose of the ten
• 56:15
  Speaker 1: plagues was to teach Paro mainly Jewish people, also to
• 56:20
  Speaker 1: teach Paro that God is the creator of the world.
• 56:23
  Speaker 1: I don't know this God. Who is this God? You
• 56:25
  Speaker 1: know this God? This is the God. This is the
• 56:27
  Speaker 1: God who created the heaven and the earth. So he
• 56:31
  Speaker 1: goes through and he mentioned that therefore each one of
• 56:35
  Speaker 1: the ten plagues is going to parallel creation. The sage
• 56:40
  Speaker 1: you say the beginning of the fifth chapter per kmart
• 56:44
  Speaker 1: Nivrajlam with ten sayings the word by Yomer Yom or
• 56:50
  Speaker 1: God said led to be like so the word BioMed
• 56:52
  Speaker 1: for is nine times in the Boraci story, and then
• 56:55
  Speaker 1: the rabbi say, bashi barah God in the beginning, God created,
• 56:59
  Speaker 1: that's all, so a statement of God. That's also speech.
• 57:02
  Speaker 1: God created the world through speech. That's why some people
• 57:05
  Speaker 1: say our divine image is the man's capability to speak
• 57:09
  Speaker 1: and communicate, way different than any other animal. So east beings,
• 57:13
  Speaker 1: the s ser mama Roth and s macut go together. Right.
• 57:18
  Speaker 1: We had to teach Paro that God created the world,
• 57:21
  Speaker 1: so each one of the ser macut had to relate
• 57:25
  Speaker 1: to each one of the s er mama Rod a
• 57:27
  Speaker 1: creation of the world. So just to go through a
• 57:30
  Speaker 1: couple of them. So okay, let's take the beginning by
• 57:34
  Speaker 1: he or but he or so that's uh, he actually
• 57:38
  Speaker 1: is on yehimur roth barkia right, day one and four
• 57:41
  Speaker 1: go together, you know, creation two and five, three and
• 57:43
  Speaker 1: six right the way you know, if you look in
• 57:45
  Speaker 1: the promuch, we're not going to go through it now
• 57:47
  Speaker 1: like on day one is or and on day four
• 57:50
  Speaker 1: and six is the sun. So obviously they're they're parallel
• 57:53
  Speaker 1: to each other. So that's obviously the macha of Rochet
• 57:57
  Speaker 1: of darkness. Pruer Vu have children. Well, that's obviously the
• 58:01
  Speaker 1: maca of killing the firstborn. The cher ruts hoya ortzva
• 58:07
  Speaker 1: are them. They will be swamped with frogs. And we
• 58:11
  Speaker 1: know in tranted by you marl him your shitsuhamim share snap,
• 58:16
  Speaker 1: that's a creation from the idea of creation. Forret sheet,
• 58:21
  Speaker 1: God is hovering over the water, right rafa play hamm
• 58:26
  Speaker 1: that's the macadam. So he goes through all ten. I
• 58:29
  Speaker 1: think it's a very interesting and very beautiful explanation. Now,
• 58:33
  Speaker 1: of course the parallels between beret sheet, the creation and
• 58:37
  Speaker 1: the squat. In a certain sense, this answers the question
• 58:42
  Speaker 1: of Rebu Huda. Halevi reb Lev, the medieval philosopher wrote
• 58:46
  Speaker 1: poet philosopher wrote the the philosophical Works, and one of
• 58:53
  Speaker 1: the questions to deal with, why doesn't the templague say
• 58:56
  Speaker 1: I am the Lord of God who created the world.
• 58:58
  Speaker 1: Why does it say I am the Lord your God
• 59:00
  Speaker 1: who took you out of the land of Egypt. Isn't
• 59:02
  Speaker 1: it like more cool and more amazing that God created
• 59:05
  Speaker 1: the world? I can tell you it is nice. But
• 59:08
  Speaker 1: the thing is that have me trying. It takes greatly
• 59:11
  Speaker 1: where there is even wore, so we as there was
• 59:13
  Speaker 1: nobody there. This is it's a historical connection. We have
• 59:16
  Speaker 1: the historical connection to God. But you have this idea
• 59:19
  Speaker 1: in a sense where saying Paro, we're going to recreate
• 59:22
  Speaker 1: the world now for you it's gonna be. You're gonna know.
• 59:25
  Speaker 1: And I'm the Lord to God who created the heavens
• 59:29
  Speaker 1: and the earth. Okay, So that's one idea of the Sermakot.
• 59:34
  Speaker 1: We'll have to leave other ideas, please God for other
• 59:36
  Speaker 1: years and and then we have one more thing, Rebbie
• 59:42
  Speaker 1: may it's a right. Everybody know what he's doing. Is
• 59:47
  Speaker 1: this just anemonic device? And the answer of many commentaries
• 59:51
  Speaker 1: is absolutely it is. And people maybe don't like that
• 59:55
  Speaker 1: it's not. I mean, there are the people who say none,
• 59:57
  Speaker 1: they give other ideas, but he says, we have this
• 1:00:00
  Speaker 1: all through in the tunnel, does this all the time.
• 1:00:03
  Speaker 1: It's remembered. They didn't write the way we did. They
• 1:00:06
  Speaker 1: didn't have computers, didn't have memory banks and everything stored
• 1:00:09
  Speaker 1: away and printing. So yall could gam? Right, people, even
• 1:00:14
  Speaker 1: you wanted the six cases, we follow up bay not Rabbi,
• 1:00:17
  Speaker 1: y'all could gam. And actually one of the commentaries I
• 1:00:20
  Speaker 1: forget who now quoted rebhoot himself and enough that you
• 1:00:23
  Speaker 1: find him in a few places in shuss he's the
• 1:00:25
  Speaker 1: one who uses ideas like this you want to make
• 1:00:28
  Speaker 1: you want to know. He would use acronyms and all
• 1:00:30
  Speaker 1: things to remember. So that's what some people say that
• 1:00:33
  Speaker 1: it's just really uh, these are important to memorize. Other
• 1:00:37
  Speaker 1: people look at you can divide the maquin into different
• 1:00:40
  Speaker 1: three from below the ground, the sort of ground level
• 1:00:43
  Speaker 1: above the ground. Okay, he that hasn't it's one of
• 1:00:46
  Speaker 1: you know, interesting idea. What exactly is Revo doing? Okay?
• 1:00:51
  Speaker 1: I think the last section we'll do for this year
• 1:00:54
  Speaker 1: is Dayanu, and let's just do a few ideas in Dayanu.
• 1:00:59
  Speaker 1: Now we began, remember we began today's podcast by saying,
• 1:01:04
  Speaker 1: Matriil Big new to Messiam Bisheva. And we start with
• 1:01:08
  Speaker 1: negative we and with positive right, and we said, well
• 1:01:11
  Speaker 1: Avedimayinu and Mithilo of de a votas are a ua voltano.
• 1:01:15
  Speaker 1: And then we said perhaps even say o maud see
• 1:01:18
  Speaker 1: what you know love and wanted to do until God
• 1:01:21
  Speaker 1: took us out of Egypt. That's also matfil Big new
• 1:01:24
  Speaker 1: to Massaim Bisheva. What's fascinating is the Gamara Dagmara asked
• 1:01:29
  Speaker 1: the question why what is ganut? And Thegmar has a
• 1:01:31
  Speaker 1: debate aved Mikhilo of the avoutas art. They don't say
• 1:01:35
  Speaker 1: Salemed is ganut, but they actually say what is ganut? Okay? Debate.
• 1:01:39
  Speaker 1: They never say what's the scheva? What's the praise? Like
• 1:01:43
  Speaker 1: we said, okay, within abadimahinu, within mithilo of the aboutizar,
• 1:01:47
  Speaker 1: there is also praise good okay maybe, but it is
• 1:01:50
  Speaker 1: interesting they never say it, and I think it could
• 1:01:53
  Speaker 1: be as we explained sale Maud. It could also be
• 1:01:56
  Speaker 1: a lot of other things in that kind of baro.
• 1:01:59
  Speaker 1: Who I could we say before the four children would
• 1:02:02
  Speaker 1: say barikshemer have tatoli Israel. God keeps his problems to
• 1:02:05
  Speaker 1: the people. Could be Hello, Hello is the praise to God?
• 1:02:09
  Speaker 1: So matthil big glumis and misheva. There are many scheva
• 1:02:12
  Speaker 1: in the Hagada that we could be referring to him.
• 1:02:15
  Speaker 1: Possibly it's all true, any and all, any any oral
• 1:02:20
  Speaker 1: and all would be good. But I would argue that
• 1:02:25
  Speaker 1: danu Diana is the most comprehensive. When a praise alulu
• 1:02:31
  Speaker 1: me tram and you know, over and over we thank
• 1:02:35
  Speaker 1: God God, it would this is so much. Thank you,
• 1:02:37
  Speaker 1: thank you, thank you, thank you, fifteen times, thank you.
• 1:02:40
  Speaker 1: So perhaps this is the greatest of all the show,
• 1:02:42
  Speaker 1: even though this is of course a later addition to Hada,
• 1:02:47
  Speaker 1: unlike much of that kind of which is in the
• 1:02:49
  Speaker 1: MISSIONA the fourth questions from Leo so much obviously say
• 1:02:52
  Speaker 1: oh mad, this is not, but still the fulfills that
• 1:02:55
  Speaker 1: aspect of schevah. And I think the reason why we
• 1:02:59
  Speaker 1: have so many of us and why we don't we're
• 1:03:01
  Speaker 1: not even toold what to say is because praise and
• 1:03:05
  Speaker 1: thanksgiving you're not exactly the same, but they are related.
• 1:03:10
  Speaker 1: Of course, must be be personal. You can't tell somebody
• 1:03:15
  Speaker 1: how to say. If you have to tell somebody to
• 1:03:16
  Speaker 1: say thank you, you have a problem trying to say
• 1:03:19
  Speaker 1: thank you. And that of course is the reason when
• 1:03:21
  Speaker 1: the Husin and the shon Estry repeats moting where every
• 1:03:24
  Speaker 1: other brok we say I'm made, I mean, we agree
• 1:03:27
  Speaker 1: with you. When the hun says motim, we all say
• 1:03:29
  Speaker 1: multi we and we say a long paragraph we give thanks. Well,
• 1:03:32
  Speaker 1: what's wrong with I'm made? You can't say thank you
• 1:03:35
  Speaker 1: by amy. You have to give your own thank you.
• 1:03:39
  Speaker 1: So that kind of offers us many opportunities, and of
• 1:03:41
  Speaker 1: course we're supposed to expand on that kDa many personal
• 1:03:45
  Speaker 1: ways to say thank you, bet. I think Dyanu is
• 1:03:49
  Speaker 1: perhaps the most comprehensive one, and it really goes through
• 1:03:54
  Speaker 1: Jewish history from leaving Egypt till arriving in the land
• 1:03:58
  Speaker 1: of Israel. So let's just talk about a few points
• 1:04:01
  Speaker 1: and uh in Danu, come on, ma altvot anu, so
• 1:04:08
  Speaker 1: I maya God, how many good deeds? I don't know
• 1:04:12
  Speaker 1: if that's such a great translation, but okay, come on
• 1:04:14
  Speaker 1: a lot too. We are indebted to the omniprescent ma
• 1:04:19
  Speaker 1: Allah and in Monernhibro ma elite is an elevator or
• 1:04:22
  Speaker 1: steps going up on steps. So come how many steps
• 1:04:26
  Speaker 1: there are to God? I mean, that's what it literally means, hamakama.
• 1:04:31
  Speaker 1: You want to reach God, you want to grow, And
• 1:04:33
  Speaker 1: really it doesn't happen overnight. It's many steps. You gotta
• 1:04:36
  Speaker 1: go step by step, and if you skip the step,
• 1:04:39
  Speaker 1: you might fall down. They're fifteen steps, and of course
• 1:04:43
  Speaker 1: these fifteen steps and they're fifteen Dayanu's. But we are
• 1:04:47
  Speaker 1: calling malt and there are also fifteen steps in the
• 1:04:52
  Speaker 1: in the temple from the one courtyard to the next
• 1:04:56
  Speaker 1: they're fifteen steps. There also, of course are fifth seen
• 1:05:00
  Speaker 1: steps that to say there God, the sas carpas, yeah, God,
• 1:05:05
  Speaker 1: they're fifteen of those. So I think it's telling us
• 1:05:08
  Speaker 1: the purpose of the sator of one purpose, of course
• 1:05:11
  Speaker 1: is to teach kids. And number two, it's not, of
• 1:05:13
  Speaker 1: course of contradiction to say thank you, uh the fifteen
• 1:05:17
  Speaker 1: and the fifteen of course what you want and still
• 1:05:19
  Speaker 1: in kids is gratitude. It's a very important idea to
• 1:05:21
  Speaker 1: the Still there's these fifteen steps that we have to
• 1:05:24
  Speaker 1: climb the macomb if you want to get to the place.
• 1:05:27
  Speaker 1: It's interesting there are fifteen steps in the temple. There
• 1:05:31
  Speaker 1: are even commentaries who felt that Dianu was said in
• 1:05:35
  Speaker 1: the temple. As they went, like I said, what they
• 1:05:38
  Speaker 1: would go, let's say on sukut to go out to
• 1:05:40
  Speaker 1: get the water, that go down the fifteen steps. They
• 1:05:43
  Speaker 1: would say dianu and eat one diane steps. I don't know,
• 1:05:47
  Speaker 1: we don't know if that's actually true. But and there
• 1:05:50
  Speaker 1: was a want to link Daanu to the temple, and
• 1:05:53
  Speaker 1: yet we used macomb to the place. Macomb is in
• 1:05:57
  Speaker 1: the way we say God is everywhere, right we use
• 1:06:00
  Speaker 1: said Rachmanli slant at a mourner, even though the mourner
• 1:06:04
  Speaker 1: feels distant from God for good reason. Hamakom, God is
• 1:06:08
  Speaker 1: sort of everywhere. He may feel distant, but he's her.
• 1:06:11
  Speaker 1: Go do you want to reach God right now? Come
• 1:06:13
  Speaker 1: and look. God can be reached anywhere, but there are
• 1:06:16
  Speaker 1: steps you have to take. Obviously the Diana aren't necessarily
• 1:06:20
  Speaker 1: those steps, but it's just the con step of gratitude.
• 1:06:23
  Speaker 1: Fifteen steps, and those steps thouse gratitudes help us to
• 1:06:27
  Speaker 1: reach God, and then we go through the things we
• 1:06:30
  Speaker 1: should have gratitude elusi enemy meets Ryan, et cetera. Now
• 1:06:35
  Speaker 1: the fifteenth step is Iluiki sent a largisroll a God
• 1:06:40
  Speaker 1: taking lands Aloban by the Benicar, and he wouldn't have
• 1:06:44
  Speaker 1: built the temple for us. Dianu. Okay, that's fine. We
• 1:06:48
  Speaker 1: would have still said thank you. You can't have everything,
• 1:06:51
  Speaker 1: of course meets Pessak is all about Ula the redemption
• 1:06:56
  Speaker 1: duran Ban. In his introduction to the Safe Schmudd notes
• 1:07:00
  Speaker 1: that the book of Shmud is known as say for Hagula,
• 1:07:05
  Speaker 1: the Book of Redemption, and therefore the book ends with
• 1:07:09
  Speaker 1: the construction of the Michigan. Won't get into the whole
• 1:07:12
  Speaker 1: debate that the mishkan and ideal are not clear. The
• 1:07:14
  Speaker 1: Rumbund feels it is an ideal, oh, and therefore it's
• 1:07:18
  Speaker 1: the culminating step of the redemptive process. There are three steps,
• 1:07:22
  Speaker 1: physical freedom Egypt, spiritual freedom Sinai, and building sort of
• 1:07:27
  Speaker 1: a permanent place, the house that toward the Michigan heap
• 1:07:30
  Speaker 1: the divine presence all of us. So it's interesting Dianu
• 1:07:34
  Speaker 1: seems to be following this idea of the Rumbund's falling.
• 1:07:37
  Speaker 1: But in Danu, if you want to do it chronologically,
• 1:07:40
  Speaker 1: in other words, we begin with leaving Egypt and we
• 1:07:44
  Speaker 1: end with the building of debate if you're at just
• 1:07:47
  Speaker 1: like Schmuts, and of course Bashi begins that God builds
• 1:07:51
  Speaker 1: a home, builds a world for us, and Shmut ends
• 1:07:54
  Speaker 1: where we build a house for God, it's not really
• 1:07:56
  Speaker 1: house for God. It's a house where the presence of
• 1:08:00
  Speaker 1: God is most felt, where we are inspired to take
• 1:08:03
  Speaker 1: God makom, to take God from the temple everywhere, and
• 1:08:06
  Speaker 1: to bring God's message that man is created in God's
• 1:08:11
  Speaker 1: image and has to partner with him to make this
• 1:08:13
  Speaker 1: world a better place. So that's how that's how the
• 1:08:16
  Speaker 1: book of Schmadt of course ends now besides this idea
• 1:08:22
  Speaker 1: of sort of building a temple, which is okay, that idea,
• 1:08:27
  Speaker 1: maybe it meets fun in the Torah and living in Israel.
• 1:08:30
  Speaker 1: The only and if God taking us to the land
• 1:08:32
  Speaker 1: of Israel, the only specific mythsa mentioned in dianu Ishabbat
• 1:08:40
  Speaker 1: el shabbat the local revenue leaue their certain God, it
• 1:08:44
  Speaker 1: would have been enough just to have shab just to
• 1:08:46
  Speaker 1: have show we don't need the rest of the Torah
• 1:08:48
  Speaker 1: at a certain level. It's a very powerful statement. We
• 1:08:51
  Speaker 1: know that's the key to friends, to making judis and
• 1:08:55
  Speaker 1: relevant to keeping Judaism alive from generation generation. Akhadam's famous idea,
• 1:08:59
  Speaker 1: more than the keeps shabat, Shabbat keeps the Jews. So
• 1:09:02
  Speaker 1: it's fascinating how Shabbat and we know how important it is,
• 1:09:05
  Speaker 1: is the only metsvah that is mentioned in Diana, the
• 1:09:10
  Speaker 1: specific meetsvah, and that's mentioned right after the man Iloman.
• 1:09:15
  Speaker 1: If God had given us man wow to see food
• 1:09:17
  Speaker 1: from heaven the Lona shabad, and he hadn't given us
• 1:09:21
  Speaker 1: the Shabbat, it would have been enough. And of course
• 1:09:25
  Speaker 1: the man and Shabbat go together I don't know that
• 1:09:27
  Speaker 1: we always realize it because the first time the Jewish
• 1:09:30
  Speaker 1: people heard about Shabbat, when what do they know? We
• 1:09:33
  Speaker 1: know about Shabbat embiration by Hulu Shaman barts because Jewish
• 1:09:37
  Speaker 1: people don't know that. They first hear about it by
• 1:09:40
  Speaker 1: the man after they've crossed the sea. They don't know
• 1:09:43
  Speaker 1: any food. They're complaining for good reason, and God he says, okay,
• 1:09:46
  Speaker 1: we're gonna have man. But they can't go get it
• 1:09:48
  Speaker 1: on Shapus. We can get it a double person Friday.
• 1:09:51
  Speaker 1: So the man coming from heaven to recognize God is
• 1:09:54
  Speaker 1: our creator. That's what Chabad is all about. That's the
• 1:09:56
  Speaker 1: first reason of Shabbat. The second reason that God is
• 1:09:59
  Speaker 1: our creator. God runs the world. So Man and Shabbat.
• 1:10:02
  Speaker 1: Of course, the second reason is we were slaves in
• 1:10:04
  Speaker 1: Egypt because a slave has no concement time works seven
• 1:10:08
  Speaker 1: days a week. So but it's interesting the parallel or
• 1:10:11
  Speaker 1: the connection between the Man and and Shabbat. And we'll
• 1:10:15
  Speaker 1: just diana ens come and become how much more so
• 1:10:19
  Speaker 1: tovaula mcvela like wow, double double double right, so how
• 1:10:24
  Speaker 1: much more so? Or double tova in he did all
• 1:10:28
  Speaker 1: this Jimmy Trime, Sasha, team Abano, Beta Fira le Caapier,
• 1:10:34
  Speaker 1: I'll call him entertainer. So first of all, you see
• 1:10:36
  Speaker 1: the idea that the sum is greater than the total parts.
• 1:10:40
  Speaker 1: I think right, it's not just one individual thing, it's
• 1:10:43
  Speaker 1: a it's coming together all of them. That's that's what
• 1:10:47
  Speaker 1: May especially took us of each of and he took
• 1:10:49
  Speaker 1: us to the beta Mintas in order that we can
• 1:10:52
  Speaker 1: have atonea that's a fascinating thing like all of us,
• 1:10:54
  Speaker 1: and we throw that inkma. God took us out so
• 1:10:58
  Speaker 1: we could have to atone for us. Perhaps what it
• 1:11:01
  Speaker 1: means one idea, I don't know if that's what the
• 1:11:03
  Speaker 1: author it's meant, but that you know, we have high standards,
• 1:11:08
  Speaker 1: high demands on on the Jruish people. God, we demand
• 1:11:11
  Speaker 1: a lot, and man never lives up to the idea.
• 1:11:15
  Speaker 1: That's what it means to be a human being instic parts.
• 1:11:18
  Speaker 1: There's no righteous person who doesn't. We need sin. We
• 1:11:20
  Speaker 1: grow from sin with our mistakes. You don't grow so
• 1:11:23
  Speaker 1: that you cannot be outside the unless you sin. That's
• 1:11:25
  Speaker 1: really the deeper meaning of the verse in set de
• 1:11:27
  Speaker 1: parts to share us a double lawyer right from Kohla
• 1:11:30
  Speaker 1: right so it's saying it's okay to sin if you
• 1:11:34
  Speaker 1: do Capara. God gave us the opportunity to sin. We
• 1:11:38
  Speaker 1: don't express our gratitude in that maybe right, that's the
• 1:11:41
  Speaker 1: ultimate story of it's trying miss same bishabat ends with
• 1:11:45
  Speaker 1: praise that have gratitude, and I think that's perhaps we
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  Speaker 1: can say that if we don't, we have to have
• 1:11:51
  Speaker 1: more gratitude, more appreciation for all the blessings that we
• 1:11:55
  Speaker 1: do have. Socually, we're going through a difficult time now.
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  Speaker 1: We don't know what's going to be right obviously with
• 1:12:00
  Speaker 1: the war going on in Israel and Iran in the
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  Speaker 1: United States. And we pray that just like God redeemed
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  Speaker 1: us very quickly out of Egypt, that we should see
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  Speaker 1: a positive conclusion for the Jewish people, for the world
• 1:12:13
  Speaker 1: at large, and we should have the blessings of piece.
• 1:12:15
  Speaker 1: And I want to wish everybody a beautiful, peaceful, wonderful
• 1:12:21
  Speaker 1: holiday pass off, and please God, we will continue next
• 1:12:25
  Speaker 1: year the shana about We hope you enjoyed a thought
• 1:12:32
  Speaker 1: for the week at Torah in Motion podcast. If you
• 1:12:36
  Speaker 1: found it meaningful, please share it with a friend. We
• 1:12:39
  Speaker 1: will love to hear your comments feedback. Both positive and
• 1:12:43
  Speaker 1: negative at podcasts at torrenmotion dot org, and please rate
• 1:12:49
  Speaker 1: and review this podcast on your favorite podcast app. If
• 1:12:54
  Speaker 1: you'd like to partner with us and spread toward throughout
• 1:12:56
  Speaker 1: the world, please visit torah InMotion dot org. Slash Tony
• 1:13:01
  Speaker 1: thank you very much, looking forward to learning with you
• 1:13:04
  Speaker 1: next week.