The Haggadah (6) - Pharoah’s Concentration Camps

Today's limud is Haggadah shel Pesach and we have Ezras Hashem holding at the sixth sheer Avadim Hayinu. So, one of the ikar avodas, if not the ikar avoda, of the leil haSeder is magid. It's the mitzvas asei d'oraisa of sippur yetzias Mitzrayim, which we mentioned is really made up of two components. Number one, to tell the story, to discuss the miracles so that we can be mechazek our emunah in Hakadosh Baruch Hu. Additionally, it's thank you Hashem. It's to tell the stories and discuss the miracles in the context of giving shvach v'hodah to Hakadosh Baruch Hu that we were chosen and that we were the beneficiary of those miracles. We mentioned that Reb Chaim Brisker used to say over at his leil haSeder that really there's a mitzvah every single day and every single night to mention yetzias Mitzrayim. The mitzvah of s'chiras yetzias Mitzrayim. So, what's nischadesh? What's nosaf at the leil haSeder that now we have a a special mitzvah known as not s'chiras yetzias Mitzrayim, but sippur yetzias Mitzrayim. And it was magid b'phumei d'Reb Chaim, he would say that there are three chilukim. Number one, every day there's a mitzvah to mention yetzias Mitzrayim. You mention it, you're fine. When it comes to the leil haSeder, it has to be derech shailah u'tshuvah. Someone asks the question, kanah ben sho'el, and the father goes and he answers that question. Additionally, Reb Chaim said that every day of the year there's a mitzvah to simply mention that the Yidden were taken out of Mitzrayim. By the leil haSeder, you have to be maschil b'gnus and only afterwards be mesayem b'shvach. And finally, Reb Chaim said that by the leil haSeder, Rabban Gamliel said, "Kol shelo yomar shloshah d'varim hello you can't just say the words but you have to say so much and then finally more we mentioned that in the brisket that seems to be other the most notable one that's and they say must be that's not one of the other three this is already beyond the scope of what we're doing but when we talk about you see us in addition to mention the fact that took us out of there are these three dishes that we have to be cognizant of now the first the fact that it has to be is something that we really start my good with which obviously makes a lot of sense you present the question and now we're going to tell the story as a response to the question the question or the questions are the man is done now the response to the man is done now is the story of the story but when you tell the story you can't just say I shouldn't you have to be big nose which means that really when the father is going to respond to his son the first thing he's going to do is going to say some sort of goodness he's going to talk about some very lowly state that the Jewish people were in and then he's going to build up to the fact that took us out of the story the message of the story and that's what all these are and that my master of goodness what is the definition of master of goodness and it was rubbish rabble said the they have to do you He's to start literally from the beginning of time. The first Jew, quote unquote, was Avraham Avinu. His father Terach was an Avodah Zarah. The Rambam says in the beginning of Hilchos Avodah Zarah that Avraham Avinu was Oved Avodah Zarah, and that's where you start the story. You start by saying that our elta elta elta elta zayda our original patriarch was an Oved Avodah Zarah. Shmuel said, "No, you don't have to start so far back, but rather Avraham Avinu." You start with the fact that we were slaves to Paroh in Mitzrayim. What do we do lahalacha? We do both. We're mekayem shnayim. We're mekayem shitas Shmuel of Avraham Avinu. We're also mekayem shitas Rav of mit'chila ovdei avodah zarah hayu avoseinu. both of those phrases sound very very familiar to anyone who's ever said Ha Lachma Anya Avraham Avinu, mit'chila hayu avoseinu ovdei avodah zarah. And what we're doing, say the Rishonim, is we're being mekayem both shitas. We're being mekayem the shita of Rav, we're being mekayem the shita of Shmuel. Even though when it comes to machlokes between Rav and Shmuel, there's usually klalei psak in terms of how to be machria. But at the leil haSeder, eilu v'eilu divrei Elokim chayim. We're going to have a haskala that's going to be Ravdik. We're going to have a haskala that's going to be Shmueldik. Ironically, we start with Shmuel and we don't start with Rav. It's ironic for two reasons. Number one, because Rav's haskala really predates Shmuel's haskala. So you would think if you're going to find fun fun fun fun, that's the unfang sh'b'unfang, right? I think. So it makes sense to start with Rav. Additionally, whenever there's machlokes Rav and Shmuel, when it comes to momonus, the halacha is like Shmuel. But when it comes to issur v'heter, then the halacha is like Rav. Haggadah shel Pesach is not momonus, it's issur v'heter, quote unquote. And if that's the case, it would make sense to at the very least show deference to Rav. But regardless, we start with Shmuel, we start Avraham Avinu, we talk a little bit about Yitzias Mitzrayim and then we start all over again. B'chilo Avinu Avraham Avinu it's a restart. This time not B'shitas Smoel, this time B'shitas Rav. Either way, we're up to the teretz is Avodem Hoyinu which is really where the father's part of Yitzias Mitzrayim begins. That's the first introduction. Now comes the second introduction. So, again, I hope this is not a spoiler alert, but we're about to say that we were once slaves to Paroh in Mitzrayim and Hakadosh Baruchu took us out b'yod chazakah uvizroa netuyah. This is something that every single child knows. Stating that, I think it's kedai to revisit a little bit better and in a slightly richer way what it meant that the Yidden were avodim l'Paroh b'Mitzrayim. Now, the truth is we went through this together b'chavura not so long ago in the Chumash shiurim in the beginning of Parshas Sh'mos, but this is dover b'ito matov. The Inbase Medrash pulled by its nature, too, I think it's kedai to revisit this again. So, the Yidden had descended to Mitzrayim with Yaakov Avinu and shivim nefesh. The reason Yaakov Avinu and shivim nefesh went to Mitzrayim is because Yosef had been sold into slavery, eventually made his way to Mitzrayim, eventually rose the ranks to the point that he became the Mishneh l'Melech. Yaakov had been separated from his beloved son Yosef for 22 years. He wanted to see him so badly and this was his opportunity. When Yaakov initially went to Mitzrayim, the idea was to be there for a short period of time, but Hashem told Yaakov Avinu that Hashem told him, "I want you to go and I want you to remain there until I tell you that it's time for you to come back." When Yaakov went with his family waiting for Hakadosh Baruchu to tell him it's time to return to the land of Canaan, Yaakov's family had it very, very good in Mizraim. And the reason is because they had protectzia. And it's for that reason, it was absolutely the best of times. And that continued for approximately 100 years. But then everything changed. Everything shifted. Vayakam melech chadash al Mitzrayim asher lo yada et Yosef. And he completely changed his perspective about the Jews. What triggered that? Now, the question is not what bit p'nimiya triggered that. But superficially, what is it that caused this melech chadash asher lo yada et Yosef to suddenly have a different attitude towards the family of Yosef and towards the family of Jacob? So, let's look in the Torah. The pasuk says, "Uvnei Yisrael paru vayishretzu vayirbu vayatzmu b'me'od me'od vatikm'lu ha'aretz otzam." The Jews were procreating at a very, very disproportionate rate. In fact, as I'll say But the Jews were having many, many kids. To the point they were paru vayishretzu vayirbu vayatzmu b'me'od me'od. Vayakam melech chadash al Mitzrayim asher lo yada et Yosef. Vayomer el amo, "And he went to his people, he said, 'Hinei am b'nei Yisrael rav v'atzum mimenu. The Jews, quote unquote, what string is a Jew really at that point? The Ivrim or whatever you want to call them, the family of Yosef and the family of Jacob, they've become this self-contained, very, very powerful group of people. Hava nitchakma lo. We better come up with some idea. Pen yirbeh, because they may continue to multiply. V'haya ki tikrena milchama, and what would be if we end up finding ourselves in a war, v'nosaf gam hu al sone'inu. Meaning, our enemies are going to attack us and they're going to decide to pick the other party, v'nilcham banu. They'll fight with us. V'ala min ha'aretz. Russia has to shoot him. But I want you to We're going to be forced to lose our mother country. We're going to be forced to to leave our land. We have to come up with some sort of idea. What motivated the chadash al Mitzrayim asher lo to be a negative to Jewish people was a concern. Concern of national security. What's going to be if we find ourselves in a war? These people are so big and strong and powerful. If they pick the other side, we're going to find ourselves in a situation. So, what did they do? So, they immediately subjected them to some sort of labor. And the reason was so that they would cause them pain. And they forced the Jews to build as peaceful as possible. And the idea was somehow for them to be able to accomplish their goal by imposing this very difficult challenge. But the says it backfired. The more that they punished them, and it got to the point So, what the did is they went from just simply making them do work, building to suddenly subjecting them to it became a massive of as high as they can. The continues and the says that The went to the and he said, "I want you to do the following. I want you when you're delivering these Jewish babies to wink wink without the mother even noticing, go and kill any baby boy that's going to be born." And this is an executive order. You better listen. The says that they feared not that the they left the the children live. Pharaoh understandably summons the midwives, Shiphrah and Puah, into his court and said, "What's going on over here?" And they came up with a maaseh and they said, "No, you know, we try, but you don't realize that they cannot make the Hebrews better than the midwives. They give birth by themselves, just like animals don't have doctors that deliver the babies. They are the same exact way. They're able to to deliver the baby on their own." Either way, Pharaoh realized that he wasn't going to get too far with the midwives. So then he went and decided to implement another plan. By itself, Pharaoh will allow them. Pharaoh went and he commanded everybody in his nation. Call up Ben Teyoyo any baby boy that's born should have to be thrown into the Nile. But the best thing is if you want to keep the daughters alive, that's something that's going to be okay. And this really is the first 22 verses in Parshat Shemot is the summary. It's the Torah text version of what exactly motivated Pharaoh to go and enslave the Jews and exactly what his strategies were to implement his plan. We take a look at the Abarbanel and it's something that's really rooted in the Rishonim, the Chizkuni and others. He explains that it's very, very clear what was bothering Pharaoh was his concern. What's going to be if the Jews continue to multiply? He was worried about one thing and one thing only. It was the population growth of the Jewish people. That's why the Torah sets up the whole story of the Jewish people. This is the to the story. And then the possuk says immediately later, "I'm very worried about them. I'm very worried about them. I'm very worried about them. I'm very worried about them. I'm very worried about them. I'm very worried about them. I'm very worried about them. I'm very worried and we better come up with an idea because to me they impose a threat. And what happens if we're in a war and they pick the other side, it's going to be the end of us. So what was motivating Paroy? It was the fact that he was worried that he may have been in Israel rather ultimate men. And what's going to be the new one of the women in our so really what was inspiring Paroy to deal with the Jews was the fact that they were growing at a rate that he thought may at some point in the future pose a threat. What was his response? His response was we need to figure out a way to curb the population growth of the Jewish people. And if you do the sequel, really he had three strategies and they all came in succession. The first one was make them work hard. Why did he want them to work hard? They are similar all of sorry me some women and I know it's all the other school near and others. What does it mean women and I know it's a means what love on told Jacob when Jacob went with Rachel and Leah pent honest been a nice day. I know is a lotion of milk touch me some meat or we going to say in the Haggadah by Yaros on Yano so precious that I had it. The man and I know it's a the idea was to separate the husbands from the wives. The idea was to beat them up physically, emotionally, psychologically, mentally and like this they wouldn't be in a state of mind to go ahead and have these very very large families and this would accomplish the goal. But it didn't work. It backfired. Can you begin your flight? I was out talking about how the notions of Connie's used to go talk us at the pool cure doer and whatever he thought he was going to be able to accomplish wasn't happening. So he had to quickly go and come up with a plan B. What was the plan B? I can't stop them from having children. But what we could do is is we could figure out a way to make the child go away. Now who did Paroy pick on? He picked on the boys. He said vain who meet the noise why? Because what was he worried about? He's worried about soldiers. He's worried about paratroopers. He's worried about people that are going to fight. So, his whole concern was pen milchamah olam that's what his worry is. Well, if that's the case, that's what he needs to address. And that's why he said let's go ahead and let's kill these boys, but it didn't work because he said you know what? If I can't give with the he went to all his people and he said again the higher. The motivation of Paroah to enslave the Jews was simply to stop the Israel Paroah by by what we learned the beginning of most also spoke at length about the with the says that even what Paroah did he did in a very cunning way. It was he never went after the Jews in this very very overt way. He went to all the Jewish functions. He posed for pictures. He shook hands. He knew how to be at the right place at the right time. His tweets were written by people that were literally on target. And it almost looked like to the outsiders that he's a friend of the Jews. But in reality still a hate in a very cunning way. He was coming up with and to figure out how to deal with the Jewish problem because he was really really a raging anti-semite. But at the same time says the this was his way of doing it in a way where it wasn't going to look like maybe he's as bad as in reality he was. But here's the point. The point was Paroah enslaved the Jews and the reason he enslaved the Jews, what's cuz he was trying to stop this incredible population growth of the Jewish people. As a matter of fact, we made a big deal when we went through the homos here in that I think the visual very often of the Jews living in mitzrayim was that they were subject to some form of genocide. It's not true. They weren't subject to genocide. What they were subject to was slave camps. What they were subject to was but with the kosher. It was horrible, but the objective of Parri wasn't so much to kill the Jews. The objective of Parri was to stop their population growth, which at some point may have ended the Jewish people, but that wasn't his key phone. His key phone was to enslave them. His key phone was to go ahead and and make their lives miserable. That's why we're going to say later in the Haggadah that Lavan was as opposed to Parri the Gaza what's the supposed you say what if Lavan wanted to kill the boys and the girls and Parri only wants to kill the boys. No, it's no Lavan was going after genocide. Parri's objective was the Chinese one child policy. His objective was to go and destroy to on some level stop the growth of the Jewish people. He's trying to make their life miserable not even for the sake of making them miserable, but the whole idea is that is his objective. What does it mean if Parri had some precious that is his objective, but the point is what Lavan's trying to do and what Parri is trying to do is completely different. This may come as news, but really when you internalize this and this comes from the it opens up a passover understanding the whole story of the exodus so much better. Number one, when goes to Parri the first time sends him as a and he says that I came from the creator of the world and he said let my people go. The people were so upset at why are you doing this? Right? Why are you making it so bad for us? And as soon as the Yidden told the Tuma'im, Moshe Rabbeinu that he forwarded the complaint to Hakadosh Baruchu, May he bless you Paroh, etc. etc. Why were they so upset? And this comes a little bit from the Ramban. The reason they were so upset is because as much as what Paroh was doing was bad, but again, he wasn't trying to kill them. This wasn't genocide. It was a Hovernes Hakol outwardly at least he was being good. The minute the Jews are starting to complain, "We want out and we're putting up a fight." Now all of a sudden, "Oh, the gloves are off. No problem. Let's go and let's start fighting back." So they actually thought that Moshe Rabbeinu going into Paroh had to put What How can he make it worse? You know how you can make it worse? You can go from the one child policy to genocide. How's that? That would be worse. This explains in a very very poshuta way one of the great mysteries of the Torah. And that is the Jews are finally taken out of Mitzrayim and every time they have an assignment, every time they hit a little bit of a roadblock, they always want to go back. The Kamatz in the Torah, how could it be? Why would the Jews want to go back? The Torah says because as bad as it was in Mitzrayim, all the Chanois Hadoga, etc. etc. They were never being killed. They were never being eradicated. But they were afraid that in the midbar they have no food, they have no water, they have no nothing. They're going to end up being killed. They're worried about Amalek, they're worried about the Kena'ani, they're worried about Sichon Melech Ha'Emori and Og Melech Ha'Bashan. They're going to kill them. They're going to shmad them. As bad as it was in Mitzrayim, it was awful and it was miserable, but at the same time, it's worse if they die. And it's for that reason there's this idea where they keep on feeling they want to go back. But here's the point. Avadim Hayinu L'Paroh B'Mitzrayim. Avadim. That's what we were. We were slaves. We weren't being killed. Now, was there murder? Was there assassination? I mean, obviously there was. Kol Haben Hayulad Hayorah Tashlichu V'chol Habat T'chayun. On the best day, this is some primitive ninth world country that's not exactly guided by morals. People that are Shtufei Zimah, people that are If they have Avodah Zarah, but at the same time at the same time really when you talk about the mask of Ignorance and you talk about where we began, we began as a bottom. And by the way, if you're not 100% convinced, it's a Gamara we're going to stop a bottom on you now. After this, the Gamara says ton of McGill our bottom the seven of years the 48 and seven of years like and the only who suffer that they made to the entire Torah was they instituted my daughters what was the basis I'm they made a who after this they made a is it when the left Ryan we have a say there we sing Shira Kalva after the Purim story we should do that. What's the Kalva cuz when the left they went the Purim story was the final solution that was Nazi Germany. So if you're going to sing Shira when you leave Kalva after the sing Shira after the Purim story. What do you mean? I was always accustomed to thinking that they were being killed or being wiped out. They were being gassed in Auschwitz Birkenau. It's not what it was. Misraim was a for you in Misraim. And when the took us out he took us in a what happened by the Purim story the Gamara holds is more than what happened in Misraim hence it's a Kalva and that's what the Gamara says Misraim there's a lot to talk about on this but this is just a basic more mature understanding of what exactly went on when the were in Misraim we were a bottom and it's there that according to Shmuel he's supposed to start the story of and it's there that the felt we're supposed to start the story of CP and try him. Hence, without further ado, in the terraces, our voting for you know, the fire in the metro area. The sun turns to his father and we eat all the different greens again, but I like that it's more of a way voice. I never saw anybody dip anything into anything. But I like that And the question, like we said over and over again, is really one question for riot to the one question. Over the question is man is done a lie lie to me call a lie lie. The father looks at his son and he tells him, "I'm going to tell you why tonight is different." Because I once upon a time I voted my unit of power of the metro and we were slaves to power of the metro. But 3,338 years ago tonight the smoke took us out from there. Beyond the circle of the metro area. Now, what exactly the circle of the metro area is I am very showing them throughout safer shamans, but what it means high level is with incredible force and incredible strength. Cuz walking just take us out. But he did it with markers. He did it with Nissan and a floater. He did it by punishing our aggressors. And we continue and Are we the sugar of the metro area of the metro area. Ourselves till today would still be in the sugar of the metro area of the metro area on some level. Now, this sentence is the source of a lot of I got to show pace of the metro area. What do you mean? I got to show pace of the metro area. All those years ago we'd still be in the sugar of the metro area You think at some point it'd be a United Nations resolution. By the way, what nation other than the Jews has been around this long that you would expect the Egyptians to still be here and still enslaving the Jews. The most positive Mahalak is actually from the world of Kabbalah, it's from the world of the Arizal, and this is really something that's going to be the topic of one of the future Shiurim. Which is that when the Yidden were in Mitzrayim, they were very, very influenced not just physically, but spiritually by the Egyptians. In fact, the Arizal was Megaleh that the Yidden were already in the Mem Tesha'arei Tum'ah. And when HaShem took the Yidden out, they were at the precipice of the Sha'arei Nun. And once the Yidden would have fallen to the Sha'arei Nun, there would have been no Tikvah, there would have been no help. So, the evil that HaShem took us out of Mitzrayim Ha'rei Anu Bonei Bonei Bonei Meshubadim Mi'dei Avadim, so not in the physical sense, but in the spiritual sense. We're getting ahead of ourselves, we're going to get to this Indian. This is a major theme of the Layl HaSeder. Then we continue. Notice four mentions. Everything in the Haggadah is four. This is also something that we're going to get to Be'ezras HaShem. It's going to be the raid of the next year. I saw Reb Berel Margolis in his Haggadah says, "Af Kolanu Chachamim, we know Torah B'derech P'shat. Kolanu Nevi'im, we know Torah B'derech Drush. Kolanu Zekenim, we know Torah B'derech Remez. And Kolanu Yode'a Maseches Torah, right? To know something means Vayeida is intimate. To know it B'pnimiyus Mitzvah Aleinu Lesaper Biyetzias Mitzrayim. It doesn't matter how well we know the story, we still have a Mitzvah to tell the story. V'chol Hamarbeh Lesaper Biyetzias Mitzrayim, Harei Zeh Meshubach. In other words, in fact, if a person is Marbeh Lesaper Biyetzias Mitzrayim, the more the better. Harei Zeh Meshubach. Now, the last thing that we mentioned is Af Kolanu Chachamim, Kolanu Nevi'im, Kolanu Zekenim, Kolanu Yode'a Maseches Torah, Mitzvah Aleinu Lesaper Biyetzias Mitzrayim. That's one thing that we said. Another thing we said is Kol Hamarbeh Lesaper Biyetzias Mitzrayim, Harei Zeh Meshubach. That the more the better. So, we're going to bring that one Maiseh literally. A Maiseh has a riot to these two things that we just said. Maiseh B'Rabi Eliezer Ben Azaryah, Rabi Akiva, Rabi Tarfon. rapid accumulation of There was a story with these five great shall we assume in Bene Brak. They were once being the midst of when you miss out from the time to and they were telling the story of the entire night. In fact, it was so engrossed they were so immersed at the end of the time came for them and they told them to say a rabbit. He gives my martial arts. What's the point of telling this story? You see from this story number one. If Rebel Yeshua has been keeping up they were busy that means all of them were all of them were all of them were as I tell you. It's for us to be in the shrine because these five great all time great they obviously knew the story of the shrine and they qualified as I tell you I feel they were busy in the shrine. But you see more than that. You also see that they will be busy busy in the shrine all night long until they tell me they were busy in the shrine all night long until they tell me they were busy in the shrine. And if they were so invested they went all in. So again, we mentioned two things. Number one doesn't matter how smart you are you have a myth. And number two all of them were busy in the shrine all night long until they tell me they were busy in the shrine. You see both of these things in this story and that's the reason we mentioned the story. We mentioned the story to show that it doesn't matter how wise you are still you have a myth. Additionally, we mentioned the story to show that all of them were busy in the shrine all night long until they tell me they were busy in the shrine. You know, we know the story. Maybe the most famous Jewish story. It's actually interesting the character of this story is that Pesach. There is no other character. As I say again, all the signs. So all the ones that know and have an opinion will tell you this is not a mission. It's not a It's not a It's not a It's not a It's not in It's not in any of the There are no other brings. This is not even in It's not in It's not in any of the other other other The other And by the way, if you're not convinced, the quotes this story. And he says it's about the other And this is a checkmate riot because if the other knew of another they would have quoted the The only that they knew to this story was it's about the other What's the story? The story is that you had these five great They were Where were they? They were in And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were And they were in the of telling the story of that they lost track of time to the point that it was ready time to say it was ready And the had to run in and they had to tell them that he And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the other And the The context over there is that the great was sitting with his son And And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And he also And that were coming out of his mouth started floating. It was and it literally went up to the Yes they sat together for three days two days to and during those two days they didn't eat and they didn't drink and they didn't know he have you mama if it was day or it was night because the sun in that room was shining so brightly they had no idea what was going on outside when they left their house they realized that that they were there for two days and they hadn't eaten for the two days called so the great got up and listen to what he said the positive is about he our lesson so he said that mother us we in these two days were able to come through to such a of we were able to come through to such a that we didn't have to eat for two days so the is made on him by that he was literally with us it's possible he didn't have to eat or drink so I never fully appreciated the depth of this that was able to go 40 days and 40 nights without eating he said but I just experienced it for two days and us us in this world we were able to come through to an Indian of going two days so much was in he would be with this my trigger and if he was with for 40 days so it's possible that for 40 days and for 40 nights he didn't eat and he didn't drink but the that when was telling his father he was being with the end point in hearing with my goal says one more come This is in Pirkei de Rebbe Eliezer. This is perek base. So, we all know the story of Pirkei de Rebbe Eliezer. Rebbe Eliezer is 28 years old. He didn't even know Krias Shema. He goes to the Yeshiva of Rebbe Yochanan ben Zakkai and within a very short period of time, he's oleh le gedolah in an incredible way. Short while later, there was a big event. We mentioned once upon a time from the Radal, maybe it was a siyum sechter, but there was a big event that was taking place and they had a have a keynote speaker at this event and Rebbe Yochanan ben Zakkai picked Rebbe Eliezer. He was the new talmid in the Yeshiva. Someone who literally knew nothing a very short while ago and he should be the one that should speak. Either way, they picked Rebbe Eliezer says, "Rebbe Eliezer yoshev v'doresh." Rebbe Eliezer was there and he was sitting and he was darshening. His face started shining literally like the chammah. The karnois of yoitzer is like the karnois of and he had a shine, a glow like that of Moshe Rabbeinu. The ain adam yada, it was so light inside that there was no way to know im yom im layla, whether it was day or it was night. And Rebbe Yochanan ben Zakkai me'acher, Rebbe Yochanan ben Zakkai heard the drasha of his talmid Rebbe Eliezer. He came to from behind. Vayishkehu rosho, he kissed him on his head. Amru lo, he told him, "Ashrecha Avraham, Yitzchak, v'Yaakov she yotzei mechalotzecha. How lucky, how fortunate Avraham, Yitzchak, v'Yaakov that they were zoiche to have a grandchild like you, Rebbe Eliezer, who came from nothing and look what you were able to become." But said Rebbe Reuven Margolies, "I have two chazals. I have a Zohar Hakadosh in Parshas Shemos daf tes vov amud alef. I have a Pirkei de Rebbe Eliezer perek base where there's a mussak that a person could be so dovik in the Torah, so dovik in the Shechina that there's going to be a ponim me'iros k'chammah, v'ein adam yada im yom im layla." So said Rebbe Reuven Margolies, "Lulei d'mistafina, I think that's what's going on over here in this story that we've been telling for thousands of years. Maiseh of Rebbe Eliezer, Rebbe Yehoshua, Rebbe Elazar ben Azaryah, Rebbe Akiva, and they were telling the story of talking about the and they came to and that to such a magic can you imagine these five sitting around the same the table that it was literally a massive of they had no idea if it was day or if it was night and they could have gone on and on and on over the when the doctor came and they came running in he gives it wasn't just that they lost track of time it was that it was impossible to know whether it was day or night it was a in a positive way of a and by the way who's one of the that you find this in and this is about and the says it about this is that was between his called the an older and that's a little bit of it in of why exactly the had to come and they had to say say no he gives anyway moving so he said I'm already 70 I'm approximately 70 years old for those of you who don't to say at night until until came and said the following and from that we learn how to say month to score as the only we make I would know there's a myth we try during the day from the fact that it says call you make that's already from the already I know that it's also a night when you said I'm like 70 years old I was never to say it says by I always held that that's what you're supposed to do but argued with me and as a result I had no way being the two men came and he this is call you make a call could have said you make a call it says call you make a call call you make a call is when I heard that even by night is such an Indian so then already it was finally for the first time I was able to be the myth of of you see it's by now what did the always hold the the call you make a call is not the but rather it's the way we must share another one of the big questions in the place why do we bring this story right here this is a between the is taking sides it sounds like the like the way it should tell me by the way I should clearly implying that I look at the way and was finally when I say but it talks about the myth of you see it's doesn't talk about the myth of see for you see it's so why exactly are we mentioning this story over here you take a look at the way in his the way is says not but the way it it sounds like from the way that really this is a to the probably you should have it in fact the two happened in the same sitting which would mean that this bracha that we're not aware of its source is really one long bracha. So, it begins Mitzrayim it ends with kol yemei chayech this is one long bracha and because this is one long bracha so it's for that reason that we bring them all together. But it's not so much that is acutely related to the avoid of the leil haseider because the leil haseider is about sippur yetzias Mitzrayim with not it's not about the mitzvah of yetzias Mitzrayim stating that it's one bracha on Rabbe Azarya and it's for that reason we bring it in. Obviously there's other and there's other that are said on on this topic. I think it's just for one moment to talk a little more about the mitzvah of yetzias Mitzrayim and the mitzvah of yetzias Mitzrayim. So, we've been saying that there's there's two mitzvahs as relates to talking about yetzias Mitzrayim. There's a mitzvah of yetzias Mitzrayim that's something that's every single day. We like Ben Zoma Rabbe Azarya so it's by Uval the same Mitzrayim kol yemei chayech not only by day but at night as well and then there's the other mitzvah. The other mitzvah is sippur yetzias Mitzrayim that's a very unique special mitzvah that's one time a year it's a mitzvah it's this this is something that we do well test of Nissan. It would seem from this Rabbe Azarya harayni shivim shana that the to the mitzvah of yetzias Mitzrayim is the every single day is the same I'm kol yemei chayech right? It's not even a Rabbe Azarya are discussing the mitzvah of yetzias Mitzrayim they're debating whether it's they're debating whether it's noeg Mashiach and the in the I'm kol yemei chayech >> It's very, very clear that the Rambam learned that the shot in this possuk, the makor of the mitzvah of zechirus yetzias Mitzrayim is this Amram Azarye, which by the way, even though we just said that from the Rambam it sounds like it's connected to Maaseh Bereishis, it's also Mishna, right? Let's not forget that. It's the last Mishna in the first perek of Maseches Brachos. But the bottom line is that it comes from this halacha. Truth is, if you look at the Rambam in Hilchos Chametz U'Matzah, when the Rambam brings the mitzvah of sippur yetzias Mitzrayim, the Rambam there brings a different makor. The Rambam in Hilchos Chametz U'Matzah perek zayin halacha aleph, mitzvas assei she'al Torah lesaper benisim u'nefla'os she'nasa la'avoseinu b'Mitzrayim b'leil chamisha asar b'Nissan. She'ne'emar, "Zocher es hayom hazeh asher hotzeisicha Hashem Elokecha mi'Mitzrayim." K'mo she'ne'emar, "Zocher es hayom asher hotzeisicha Hashem Elokecha mi'Mitzrayim." So what's the Rambam's makor to the mitzvah of sippur yetzias Mitzrayim b'leil Pesach? It says, "Zocher es hayom hazeh asher hotzeisicha Hashem Elokecha mi'Mitzrayim." Now where does it say that possuk? That's a possuk in in Parshas Bo. In Parshas Bo, the one of the many, many psukim that talk about davoyda of Klal Yisrael l'doros to remember Mitzrayim is "V'yom hashalam zocher es hayom hazeh asher hotzeisicha Hashem Elokecha mi'Mitzrayim b'veit avadim." Ki b'chazaka ya'avdecha esrim u'me'a shana v'lo yachol chamas. The point is there's a mitzvah of "U'mantisca es hayom hazeh asher hotzeisicha Hashem Elokecha mi'Mitzrayim." There's a mitzvah of "Zocher es hayom hazeh asher hotzeisicha Hashem Elokecha mi'Mitzrayim b'veit avadim." The Rambam holds "U'mantisca" is the mitzvah of zechirus yetzias Mitzrayim. "Zocher es hayom hazeh asher hotzeisicha Hashem Elokecha mi'Mitzrayim," that's the mitzvah of Sipur Yetziat Mitzrayim. Just say this a little bit better. There's two places where the Torah uses this loshon of zocher related to Yetziat. You have to remember Yetziat Mitzrayim. Right, zocher es Amalek, etc. There's two places where the Torah talks about in the context of Yetziat Mitzrayim. You have it in parshas Bo, zocher Mitzrayim, and then you have it in parshas Eikev and Tiska. The Rambam says zocher Mitzrayim is Sipur Yetziat Mitzrayim, but Tiska is Yetziat Mitzrayim with enough of Mitzrayim, it's natural etc. And what's the Rambam's makor? The Rambam's makor is poshit. The Rambam's makor is the Mishnah. It's what we say in the Haggadah, where it seems pretty clear that Tiska is referring to the mitzvah of Sipur Yetziat Mitzrayim. Stating that, if you take a look at Rashi in Chumash, "Vayomer Moshe el ha'am, zocher es hayom hazeh asher hotzei Hashem et chem Mitzrayim mibeis avadim." So take a look at Rashi, "Uleimeid she maskirin Yetziat Mitzrayim bechol yom." This is the makor to the mitzvah of Sipur Yetziat Mitzrayim. And at first glance, it seems like a very strange Rashi. Isn't it a mefurash Mishnah? Don't we say in the Haggadah that the makor to Sipur Yetziat Mitzrayim is "Lo sishkach es yom tzeis'cha me'eretz Mitzrayim kol yemei chayecha"? So I saw in the Haggadah shel Pesach, called Siach Great, that's from Reb Yoshe Ber Soloveitchik. He says that the emes is the makor to Rashi, like almost every Rashi in Shmos, is a Mechilta. Right, either a Shmos Rabbah or a Gemara or a Mechilta. The Mechilta says, "Vayomer Moshe el ha'am, zocher es hayom hazeh, in reality she maskirin Yetziat Mitzrayim bechol yom." "Balayla os minayin?" How do you know by night as well? "She ne'emar "Lo sishkach es yom tzeis'cha me'eretz Mitzrayim kol yemei chayecha." The first half of the Mechilta is Rashi, that the makor that there's a mitzvah of Sipur Yetziat Mitzrayim is "Zocher es hayom hazeh." But the end of the Mechilta is actually the Mishnah. It's what we say in the Haggadah shel Pesach, that how do you know by night as well? It's "Lo sishkach es yom tzeis'cha me'eretz Mitzrayim kol yemei chayecha." So we have a makor to Rashi, it's a mefurash Mechilta. And the Mechilta is addressing the fact that there's this Agudas Achim Pesach this Mishnah. But at the same time, it's very sossom. Is it zachor or is it lo sossom tiskor? What's these two things? So, Yeshiva Rebbe said beautiful. He said, Zachor es hayom hazeh asher yitzos'cha mimitzrayim, is it tzivui. It's a mitzvah. It's a mitzvah d'oraisa. It's a commandment. Thou shall go and thou shall remember everything that happened when you left Mitzrayim. If you look at the possuk of lo sossom tiskor yom tzeis'cha mimitzrayim kol y'mei chayecha. I believe this is Yeshiva Rebbe's thing. The possuk says as follows. Skipping. I'm skipping. What's the point of all this? Lo sossom tiskor You learn in Shulchan Aruch Mikra. The possuk, when it says lo sossom tiskor yom tzeis'cha mimitzrayim, is not telling you there's a mitzvah to go do a pe'ulah of maiseh of remembering. The Torah is giving a time in the krov. The reason that you observe Pesach, the reason you sit at the leil ha seder, the reason that in Beis Hamikdash Hashlishi you used to bring the korban Pesach, etc. etc. It's so that through that avodah you'll remember yetzias mitzrayim kol y'mei chayecha. If you invest properly in the leil ha seder, if you invest properly in this week, well, that's going to give you now a way to remember yetzias mitzrayim kol y'mei chayecha. But here's the point. Lo sossom tiskor is not a tzivui. What is lo sossom tiskor? It's a result. It's an amazing benefit you're going to get by you going ahead and observing the yom tov of Pesach. As if to say the Torah is giving a time in the krov. Why do we do what we do on Pesach? So that you'll remember your entire life. Rashi held lo sossom tiskor yom tzeis'cha mimitzrayim can't be the tzivui because it's not written b'lashon tzevoi. What then is the tzevoi? Zacher es it also means I what's the mission? What's the end of the michulta? Pshat is pashut. Pshat is that from the fact that the Torah says that I want you to go ahead and do all the mitzvahs so that you'll remember Mitzrayim when? Kol yemei chayecha. Lo rabim es ha leilos. So I say mered is an inyan of skiras yetzias Mitzrayim af leil. Oh, if that's the case then when the Torah says zacher es yom hazeh asher hotzeisicha Mitzrayim, it doesn't only mean by day, it means by night as well. Lo mantiska is just a giluy that the mitzvah of skiras yetzias Mitzrayim is af leil. But it's not the makor to the mitzvah of skiras yetzias Mitzrayim af leil cuz it's not the makor to the mitzvah of skiras yetzias Mitzrayim period. The makor is zacher es yom hazeh asher hotzeisicha Mitzrayim mamash b'tuf tam very glatt pashut pshat in Rashi. Now, according to Rashi, what's the makor to the mitzvah of sippur yetzias Mitzrayim? If zacher is skiras and lo mantiska is skira, so what's the makor to sippur? Rabbi Yishmael said it's pashut. Bigad l'vincha b'eim ul'leil. It's pashut. What you would have thought. The makor is a chiddush that the Rambam learns zacher es yom hazeh as being the makor to sippur yetzias Mitzrayim. We have the arba banim with all the tshuvas to the arba banim. Those psukim are the mitzvos to the are the makor to the inyan of sippur yetzias Mitzrayim. Now, what about the Rambam? Good. So the Rambam's the Rambam. But the bottom line is in terms of being meyashev shitas Rashi, zacher is the makor. Zacher is the tzevoi. Lo mantiska, this is the reason that we go ahead and we do all the avodas hayom. But from the fact that the Torah says lo mantiska kol yemei chayecha af leil, that's a remez. That's already a makor. So I say mered is an inyan to mention yetzias Mitzrayim not only by yom but b'leil as well. So just to end with one reid by, I mean I think the whole shiur was sort of a reid by, but just to end with one ha'ara. And it's it's a double portion, but like the Messiah says to show him says in the Hakdamah to his magnum opus that the things that are the most obvious and the things that are the most partial are the things that we have to remind ourselves of the most. The hell in from it, right? The most obvious something is sometimes the more vulnerable we are to overlook it. And that is the Haflah in his Panim Me'irot, right in the beginning of of Parshas Bo says that why do we have a mitzvah to remember the events of Yetzi'as Mitzrayim? Or better, what is the get there of us sitting around Maggid talking about Avraham Avinu and being mesaper Yetzi'as Mitzrayim? The B'Makom to say that the get there at V'Omer is that we're aware of events that took place in our past and we're going now and we're telling the story, the incredible, fantastic story of those events that took place in our past. Right? Isn't that what it is? 3,338 years ago Kodosh Boruchu performed great miracles and we're obligated to to talk about those miracles. So, we're recounting an event that what else is the mitzvah of Sippur Yetzi'as Mitzrayim? The the Nussach is actually a little bit different. If you look in the Pesukim in Parshas Bo, Vayomer Hashem el Moshe, Bo el Paroh, Ki ani ichbadti es libo v'es lev avadav l'ma'an shiti ososai b'kirbo. I've purposely hardened the heart of Paroh so that I can go ahead and I can perform miracles. And you know why I'm performing these miracles? Ul'ma'an tesaper b'oznei bincha uvincha es asher asisi b'Mitzrayim, v'es ososai asher samti b'kirbam v'yadata ki ani Hashem. Because I want one day for you and your children and your ear ear ear and to be sitting around the seder table and to be talking about these miracles. The whole reason says the that I could perform these miracles was precisely for us to go ahead and be be meaning separate is not we're going to recount something that took place in the past. Separate is not time is the way that perform these miracles. If we wouldn't be the miracles would have never happened. Now comes maybe would have taken us out of but not the only reason did what he did is a second the month of February and it's a lot of people in Israel. When the sits around the seder table and he talks about the of the he is actually fulfilling the why it is he performed the miracles in the first place. We're not passive observers of an event and we're going to go now and talk about the event that took place. Our talking about it is good for the reason that I could did what he did and we're not for the fact that I could knew that you would sit around the table and talk about the events of this time I could have never done it. That says that's why when the Russia comes and he asks his father what do we tell the Russia? You know why? Because the whole happened and being that you're not holding by being guess what jokes on you says nothing to do with you. You don't belong here because had you been there you would have never survived because the whole reason we were we survived the reason I could gave us these miracles. It was all about the people in Israel. When we talk about the events of this time when our observers sitting in the bleacher somewhere, we're wearing the uniform. We're part of the story. In fact, the whole reason the miracles took place was for us to be able to go ahead and for us to be able to tell the story. You know, when the child asks the man is done now. The reason I took us out of time was because he knew I was going to be in the midst of this. And the whole purpose of what I'm going to do is to say I'm going to call you again. You tell your child that I shall take us out of time. Do you know why he did it? And this is part of the message you have to give over. This is my gift. That you want to know why you took us out of time. He took us out because he wanted us to tell his story. That's why he took us out. I could have created a story so that we should be able to take it. That tell it. And had we been in a massive thought we wouldn't tell it. It would have never happened. We're not telling the story that happened. The story was written for us to tell it. The whole purpose of for us to go ahead and for us to be in the midst of time. If we weren't going to be in the midst of time, it was never going to happen. And the says you know who says it? It's a song in the title. The reason I'm performing the miracles You know, I had a headache. The say that Nissan is a issue is my gift. What does that mean? It means usually if you want something you have to earn it. You have to deserve it. But in Nissan gives on credit. I can't lend people even if they don't have the proper credit score. Cuz gives highly leveraged loans at very low interest rates. I can't gives people things based on an assumption, maybe even an irrational assumption that hopefully they're going to go ahead and they're going to do something in the future. You don't have to be in a massive where you earned it and deserved it in order to be Yeshua is when it comes to what's the of this Indian that Nissan is the Yeshua is my key voice. You know I could reveal himself to by this map and he says that I want you to go ahead and be the one that's going to take the time. My reaction was me and I probably Israel and the way explains said number one I think you have the wrong guy because there has to be people that are a lot more worthy than me. And besides what do they even have to be able to leave and they would have told and actually explains that I'm asking right now the Jews have no where they would deserve this incredible miracle. But I know that at some point in the future, I know that they're going to be title and I'll shame I'm going to go ahead and I'm going to perform the miracle. And then I could went and I could perform miracles. Nissan in a beyond and why did he do it? Why did he do it? Because of something that we had earned, something that we deserved at that point. No, it was something that is not right. Did everything he did because he knew 3,338 years later there's going going a year that was going to be sitting at his little seder, and he's going to be sitting there by him of the year of the year is going to be becoming the midst of this. That's exactly why Baruch did it. The whole story of mitzrayim was one big miracle of makifas where the God things not based on what they deserve, but all I'll say one day we'll be one day we're going to tell the story of mitzrayim. And it was because of that the went ahead and he gave us the Nissan Nissan this one say every which way you wanted to say pick it. Everyone says the same thing that the story of mitzrayim is the story of every and every class and if you want to understand and you want to understand Israel the mice of bottom is learn up to parish of the story of mitzrayim and if you see mitzrayim was to sure you sure based on based on nothing that they had done or earned or deserved at that point, but it was makifas. It was based on us being in a massive where Baruch could look at us and say that I believe if I take the out of the Torah and I bring them to the foot of I don't say and I believe that if I perform incredible miracles in a bitter in the worst of times they'll sit at the seder and they'll tell the same story for 3,338 years. It was because of that that he said I'm going to go ahead and I'm going to bring you a sure. This is a of makifas cuz the whole story the whole Indian of mitzrayim was one big miracle Nissan and that was done awesome. This is way above my pay grade, but it almost sounds like if we're supposed to learn how to the story of mitzrayim. It sounds like that a recipe to be to see Nissan a recipe to see in your life is to be in a massive Baruch could say that maybe right now this person doesn't deserve what it is he's looking for but I can trust him that if I'm going to go ahead and I'm going to perform a miracle he's going to give he's going to go he's going to tell the story he's going to be that in and of itself sounds to me like a school in the floor for a person to be others they talk about it when you talk about the miracles of that's other miracles I do believe and being prepared to talk about the miracle after the miracle comes that's also a school in the floor that's why we were to the it was not because of what we had done it was because had faith in us and that faith that in us is what caused to perform these miracles if we can be in a massive because miracles but we're going to understand the miracles come from and we're going to be the supper to everyone that wants to hear the incredible incredible that does with us I think that's the my that will be even if we don't deserve it the I think we're ready to tell the story tell the new story to our children to our grandchildren to our great grandchildren the story of my flies the sky of the maybe a miracle