5785/ 2025 Rav Yitzchak Breitowitz: Yiboneh Tu B'Shvat Seder

[Music] welcome everybody my name is Aaron post my wife Dina over there she left yeah you can't see [Applause] her so first of all I'm going to thank all of you first of all I actually wrote thank first of all but I'm a little nervous so thank AEM first of all and then secondly you and really the greatest um thanks is also to briw for coming [Applause] and and then going back back to my wife who really prepared everything almost everything she didn't prepare it she bought it I'm getting to that I'm getting to the volunteers so regarding the volunteers we um I don't know if you know this we have a very uh a special place our hearts for the convicts and so by the way there are the RCA is renting our play six hours a week for their conversion program and we have a very close connection with panim or and we have many many many volunteers working many many hours in preparation for this [Applause] evening and um I just want to mention tonight's seder is partially sponsored by and Jonathan Bloom for the ofth Abraham keep that in mind now I just want to mention before I turn everything over to the rabbi we have at the end of the evening actually need say the end it's really uh what do they call that thing the Super Bowl and it's called half half time half timee so the rabbi is going to do the full first first week first part first half first half okay and then um we have simp sh who will be I don't know what the word is he'll be um sh [Music] off is having a spiritual musical experience and it's going to be special and it's going to be uplifting and it's going to involve each and every one of you and you know it's all about being all right so we're going to be grounded in this difficult time and we're going to reach up to sh to have joy and everybody's invited to and he said exactly what I was about to say thank you I just want to mention that last year last year at our tubish seder I mentioned that it's a special time to have prayer to think not just about your future estro but about your future Mitzvah anything to do with the future anything to do with the future and I mentioned that we were going to buy a safe for Torah and then find the place this is a chap M that's SM uh we're going to find a place to put that safer Torah and then start a chakras minion that goes a little bit slow for us B Chua converts people just want to have a little bit more kavana and as of we started it got off to a little bit of a rocky start but you're all invited anybody who lives in the neighborhood to join us uh to make it a more solid experience um for those who are not on our on our ma list please sign up on the website g.com and you'll be informed about upcoming events and just a real short thing about pesak right which will be leading our seder it won't be the 70 people we have here tonight it will only be a select 30 35 as you can see it's a very small place so look for the U the advert and register as early as possible um so we 30 days before pora right like there's like redemption in the air a renewal in the air and then once we get to por which we probably have right Mina Auda here she's on the idea so hopefully we'll have a suda here and that'll be preparation for the big uh Redemption so the seeds of redemption begin tonight 30 days before Forum forum is a preparation for the preparation of redemption and I think that I have exhausted myself even though I have a lot more words to say but I don't want to take too much away from our special time room let excuse me the word on the street that is very warm in here okay turn that off cold in the street turn that off there okay and if it's really hot over there there's a button on the wall next to the Sha shabat you can just click that off if you're uncomfortably hot just give me a second here I just mentioned it's a lot of background it's okay okay I'll stay here yeah we'll deal okay hi everybody Shalom and it's very much a pleasure to uh be with you an honor to be with you especially in uh Ian's new facility um I have to admit I walked into the room that had a bed in it and I actually felt like going to sleep because I'm a little exhausted but once again the energy uh revives us and um I want to talk a little bit before we start the actual eating about the historical background and significance of a tu bishvat seder everybody understands at least in general terms what the p s is about but what is this thing about aish now I don't remember having that growing up Etc so in truth the idea that tuat the 15th ofat is RO is said to be the new year for the trees is the new year for people the 15th of shat is the new year for trees now it's actually a in the mishna according to is the new year for trees B says the 15th ofat is the new year of trees so you start looking around for the significance of Tu bishvat and you you will naturally go to the mishna that says 15th of shat is the new year for trees unfortunately however there may be less to that reference than you might think the actual mishnaic reference is a highly technical problem of the laws of truma and Maser and that is we know in ER Israel we have to take off tithing from the produce and the normal rule is that you cannot take off the fruits and vegetables or grains of one year to cover another year every year has to have its own distinct and for grain and vegetables the demarcation point is the Rosana Tish for trees for reasons I'll get to it's so the only significance in the talmud of tubish as being the r trees is simply that produce of last year can be combined with produce of this year trees fruits as long as it's before tubish that's all it means meaning I can use 5784 fruit together with 5785 fruit if it's if it budded prior to tubish that's a little disappointing in the sense that we're looking for some spiritual depth to tubish the Tet itself does not give it to us it uses tub bishvat as a marker for the laws of truma and Maser as it applies to fruit now why was tub bishvat chosen as the demarcation point so here we're the doeses mention an idea that's going to eventually become very important mystically it mentions because although tubish vad is in the middle of the winter still we're in the winter but this is when the sap of the tree has gone all the way up to where the branches are and from that sap you will eventually get your fruits so although the fruit is not yet visible it's the winter after all but the sap is there now once again the TMA does not run with this as a spiritual idea it is simply giving you a halic reason why Tu bishvat is important in the agricultural cycle so when you walk away from the talud the mishna and the gumar you don't necessarily see any idea that tubish is a is celebrated in any way it's just a demarcation point it's a date that's important in the laws of Agriculture but already in the time of the gonan this is after the talud but before Rashi in the time of the G say from the years 700 to 1,000 we already find some scattered hints that tub bishvat has a festive Aura uh the first is simply the idea that you don't say on tubish and although that may sound like a relatively minor thing but that normally signifies there's something festive you also find that there was a custom not a full-blown Sader that didn't come yet but that one should eat the of is and to give gratitude to God so there was the beginnings what you might say of a little bit of a semi celebration and in truth for most of CLA Isel that's kind of where it stopped meaning to say in most parts of the religious World Tu bishvat we don't say Tak this year there's a little bit of a benefit it's a Thursday the long t shouldn't say that but you know one gets out of the long t Okay uh and you eat uh I remember when I was growing up we ate this thing that was called buckser bucker is just dried dried carab and I don't know the bucker that we had when I was growing up literally literally tasted like wood it was like chewing a a stick and I just did not understand what on Earth was important about this now I think you can get carab tasted a little a little better than it would normally be and that was about it no there was no Sader I mean I I never had a tubish growing up and most of the Torah world to this very day does not have a tubish Vater so where does it come from it's become very popular in past years if you go to safaria for example you'll see probably 20ish you know some from natural non-orthodox but all sorts of everybody makes tubish saders so it really comes uh from the generation after the ARA it really has its origin in cabala but which is in the 1500s but really not from the Aral himself but from the generation after the Aral and the primary source for the TU is from a sa called is a cabalistic safer that has records many many interesting customs and among them is a full-fledged Sader for I'll discuss why that developed now if you're a bibliographical person who likes bibliography is actually an extraordinarily uh controversial safer there were those who said it was a product of a follower of shopit V he came a little later and therefore TR pule user among spum however they had a different M that it was a very holy book it was a sacred book and that which is contained as worthy of emulation so that's why you might find sometimes occasionally opposition even to a tu because of its origin in the saadian book but I would say that I think there are two reasons why that should not be a criticism reason number one is as I say many many people say is a holy book but number two there's a more basic argument here and that is even if you assume a worst case scenario that it came from a tainted origin but if it was adopted and adapted by sikim and and G that it self sanctifies it and in many many ways Origins are less important than the practices that were adopted by holy and righteous people I'll make a calv from yoga right yoga you know starts off with Far Eastern practices right some of them connected to idolatry so how can I take a yoga class our answer is well it's became it became a medium of relaxation and exercise it's no longer connected at least if you have the right yoga instructure it's not connected to Eastern modalities of worship it gets cous so the is very much the same it makes no difference where it started it is considered to be a holy significant ritual now what's the basis of the idea so the basis of the conceit is a verse that reld alluded to the Torah itself describes a human being as a tree we are a tree in the image of Calis we are an upside down tree maybe that's why we're always confused an Earthly tree has its roots on the ground and the tree grows towards the heaven we have our roots in the heaven and we grow towards the Earth but we are a tree and therefore they saw in the notion of a message to The Human Condition but what exactly is that message it certainly doesn't mean we're judged Bish we know that God judges us who will live and who will die in health and sickness anash so you can't just say oh I'm a man is trees and therefore this is my Rashana this is not my rashash my rashishana is Rashana so the answer is there's something else at stake here and that is there are lessons from the trees and the fruit that we incorporate in our spiritual life lesson number one is recognize hidden potential I look at a tree now it's the winter now of course I understand if you're if you'd be in the Northeast us you'd actually see the snow right now we don't see the snow but still trees are not producing fruit there are no leaves on the trees I see dorcy I see what looks like stagnation what looks like nothing's happening but in reality beneath the surface there's pulsating life the sap has come up that's why the tamic idea becomes very important in the mystical tradition and that reminds us that even though in our own lives we have ups and downs and sometimes we feel we're not being productive we have to be cognizant of the Hidden potential for goodness and greatness that exists within us within our children within you know all that we interact with and therefore that is one of the important lessons of tubish recognize the great potential in the soul of a Jew that is hidden beneath the surface the other idea is that trees produce fruit commensurate to the cultivation in other words you got to work you got to prune you have to uh do all the different things and that reminds us that goodness requires work and it requires efforts it requires commitments you don't become righteous by inertia you don't become righteous because it just happens like the tree the tree has beautiful potential indeed but that potential has to be cultivated and look at how the tree works it takes nutrients from the dirt from the soil and it turns them into something that gives life and joy not just fruits but also shade and the like and it reminds us therefore that even our animalistic earthy Tendencies can be transformed into something holy and Noble so when we look at the Journey of the tree we're also looking at ourselves our potential now theim the first gbi says a very interesting thought there's a passage in the TMA ji it's not in the Babylonian tment that says that any fruit that budded prior to tubish got its nurturance based on last year's reign if it buds after Tu bishvat it's got its nurturance from this year's Reign that's the Tet statement the explains that the word gem rain is not just rain precipitation but it refers to all of the blessings that God makes available whether it's Health knowledge of Torah shim parasa children so he says the following this is very amazing all the on rosashana God determines your allotments for the year but you don't start drawing on those allotments till Tu Bish which means until today we were living off what God allocated to us in 5784 starting today we're living off what God allocated to us in 5785 we hope it'll be better but it might not be better but it's different either way way and the actually said a spiritually sensitive person should be able to determine that their life after Tu bishvat is slightly different in some ways than it was before Tu bishvat because it's a new judgment meaning we're not judged on tubish but we're drawing the allocation of the Judgment of 5785 starting from tuat and that's what the Yi means that before tubish you're living off last year's after you're living off this year's rain in fact he even says that this is why B shami made the rashash the first of shatti the TMA tells us that shamai had a more Discerning intelligence than Hill so shamai was so subtle that they saw the beginnings of the new has already two weeks earlier from R they so much better so this is some of the lessons that we need to think about uh there's a whole other set set of lessons um and again I have to I guess give credit or credit is Du I I think the reform movement perhaps popularized this aspect more than the Orthodox but it's a legitimate aspect and that is it's a time to focus a little bit on our relationship to the environment uh right tuer some look at this as a celebration of environmentalism as I say the cabalist did not emphasize the environmental aspect the cabal emphasize the spiritual internal aspect of human transformation and that's indeed what I'm considering the main idea but this is not to ignore the notion of looking at our environment and the truth of the matter is the Tyra presupposes a very very close relationship with nature that most of us including me don't really have today the torist society was an Agricultural Society uh the three pilgrimage festivals although obviously we look at PES as commemorating Liberation and Shu commemorating Matan Torah and sukot commemorating the Clouds Of Glory of course but in the Torah itself the agricultural aspect is very much emphasized p is the aiv the ripening of The Barley shot is the harvesting of the wheat sukot was the in gathering of the produce that was drying in the field there was a celebration of the Agricultural Bounty that God has given us many of us have become a new talk we become severed from that environment like you know we don't even just no milk doesn't come from cows milk comes from cartons and chocolate milk must come from you know brown cows or or whatever it is um even the concept of night and day there was such an Exquisite sense sensitivity of daving Shak when the Sun rises and as the Sun is setting and our vit when it's dark electricity destroyed that in fact there's interesting books about how electricity redefined the nature of night there used to be a concept of night a certain mysteriousness of the nights that we no longer have because everything is kind of the same and the Jew was so attuned to this the Stars the changing of the seasons the agricultural cycles and we saw in that the Grandeur of Hashem and the beauty of God's creation and we've become severed from that uh the Jew has largely become urbanized part of that was because for hundreds and hundreds of years in the galut we were not even allowed to own lands now now that we have been Z many of us have been Z to return to AR Israel so you know we have Jews who are you know farmers and and the like and we're much more connected but still most of us to this day we're still Urban we're not really connected so much I remember once uh you know Hashem promis as abam your seed will be as numerous as the stars of the heaven right so I remember as a kid all right I go outside I look up at the sky how many stars do I see in the sky you know big dip you know I I see like 10 stars like what's the big deal ah but then around 20 years ago uh I went to amuka amuka is a very deep valley near spat yonasan benuel is buried there that's a schooler to get married that what often happens is uh a young man or a young woman mistakenly leaves their sitter and amuka with their name address phone number and email uh and uh young man finds the sitter or vice versa and wants to fulfill the Mitzvah of Hasa returning a lost object that's how shim were made but be it may amuka is a place to go for shim because yon apparently never married and he was the greatest disciple of Hill and he prays for people who need a but the thing about amuka in those days now now they made it a little more fancy they have lights but in those days there was literally I mean the only light you had with the lights of your car or bus it was totally dark and you know if you look up at the sky there is a million stars up there but we wouldn't know it we have light pollution whatever it is so we're Manu from nature and when you're manak from nature there's something lacking in your relationship to God so tuat is at least a microcosmic time when we look at the Bounty of Hashem and the different colors and textures and tastes and diversities then we contemplate the fact that God made with all of the tragedies and of course we in Israel know very very well the tragedies that exist in life and should bring home everybody I know Trump says by Saturday at 12: noon you know who knows I God you know from from his lips to God's God's ears uh but we know what suffering is but we also side by side have to appreciate the beauty of and the diversity ofes KES time to kind of connect to Nature uh not as an end in and of itself but to understand that uh God's greatness is Manifest through this nature and of course interestingly enough we find an interesting idea in the makos that there is hakarat even to the inanimate remember Moshe was not allowed to be the one who hit the Nile to turn it into blood and Moshe could not hit the Nile so the frogs to come out it had to be done by Aon and Rashi brings the gamorra because since the Nile had protected Moshe when he was floating in the Nile you he owes a certain gratitude to the N Not to cause it to turn into blood now you might say gratitude to the Nal I mean the N is uh is inanimate there's no consciousness there but the answer is you owe something so we kind of owe the earth a certain for yielding its riches fact we see this by Mish right we know that on chabas we cover up the and one of the reasons that's given is we don't want to embarrass the bread because normally you begin a meal with amot but on chabas you begin the meal with wine so the bread gets embarrassed so we cover it up so the bread doesn't see I'm honoring the wine till after I uh you know drink the wine now again this doesn't mean literally bread is embarrassed I mean bread has been a lot I mean it's been harvested it's been threshed it's been beaten it's been ground it's been kneaded it's been baked at whatever number of degrees it's been through the ringer quite literally so you know at that point the bread is not feeling anything but this is a sensitivity exercise so to speak that that those things that have taken care of us we owe a certain debt of gratitude so that's kind of what tuat is like in terms of the environmental angle so we talked about the spiritual idea of the tree we talked about appreciating the EnV environment that Hashem has given us let me mention another idea that the mualim bring in and they talk about the sin of the atadas the Primeval sin that brought the fall of Man the expulsion from the Garden of Eden and that was a involving eating God said not to eat something we ate it and many many evils befell us as a result of that eating the makalum saw in the eating of pishat the shame Shay for the sake of Heaven A rectification of the Primeval sin of the AAS and in that way there's kind of a cosmic repair that's going on we take the very act that was sinful and we now elevate it we redeem it we elevated and that too is why there's a deep significance to the kavanot that one has as they eat these particular fruits so let me just mention uh the following following idea there are two components to the tub bishvat seder uh component number one is the eating of different types of fruits now how many fruits are you supposed to eat so there are three versions there's a seven and a 12 and a 30 uh the seven emphasizes of course the seven species ofel which is is wheat Sora is barley geen are grapes TAA is fig remon is pomegranate Zen is olives and Das is honey but it's not be honey it's tarim it's it dates so that's the we'll call that like income tax that's the short form so the short form is shim that ER is praised the long form all of the hug have the seven but they add there's one that goes from seven and adds five other things which is 12 and the 12 is based on a cabalistic formulation that if you take hashem's four-letter name yud and hey and V and hey we pronounce it YK V that's the tetr grittin that we don't pronounce so two of the letters are the same it's a y and a he and a V and a he so if you go through every possible way you could rearrange the letters you get 12 combinations um anyone who is a mathematician they they could show this by probability uh and statistics so the concept is in the mualim's Lexicon which is largely very foreign to us each arrangement of the four letters brings down a different spiritual influence into the world that's why Roes there are 12 months of the year each month has a different arrangement of the four letters of the Sham Hava the makalum linked the 12 fruits to theim the combinations of the shame that's how you get 12 go seven are the seven meim 12 are theim the combinations of the sh where do you get 30 so here the says a very very interesting idea and he says the following the 30 fruits should be divided into three categories 10 of the fruits are totally edible there's no pit and there's no r an example would be an apple although Apple has tiny little seeds but you know you can eat no virtually the entire apple apple pears these are complete completely edible so 10 of them should be completely edible fruits a second category should be an edible fruit with an inedible pits like apricots peaches cherries and I'll talk about the symbol and the third group are those that are edible on the inside but they have an inedible peel like a pomegranate and orange and the like so it's 10 10 10 what's the significance of these three types of fruits so again it's very very mystical cabala teaches there are four worlds that emanate from God that emanate from the most spiritual to the most physical world that we live in the highest spiritual world that is the world of pure spirit is called the world of aut the world of emanation and then it gets more physicalized more concretized and it goes from to Bri to the world of creation and then it gets more physicalized and it gets into the world of Y formation then finally we get into this world which is the world of a action aot Bria AIA they actually correspond to the four letters of the shame havaya in and of itself often there there are many different ways of characterizing this Aus is the world of thought and Bria is the world of emotion is the world of speech is the world of action there are different ways of characterizing it but here is the I'm sorry there also an idea of fruit I didn't hear you there growing up we were we always taught that the humans have 15 fruits have which fruits 15 15 okay 15 is another you're correct that's another yet had another custom based on y God name is 15 now I want to say the M say the following say that in the ultimate world of there is no physicality at all physicality begins to appear only in Bria but the physicality is spiritualized so that represents a fruit that's totally edible there is no pet there is no material that is going to be discarded so when you eat the 10 fruits that have no kipa and no pits that's connected to the world of Bria has no no tangibility at all and then the next group is edible but it has something internally that's not edible that represents the world of Y and then that which is encased in physicality that you got to break through is the world of AIA and in this progression you're trying to take the kadosa from the higher worlds and lower them into the lower worlds and that's why the longer SATA which we're not actually going to do we don't have all of the mean here is you start in a way it seems the opposite because intuitively we always go up in kadua but here we actually go down into because what you're doing is you're taking Holiness from the most elevated Realms and you're trying to bring it down into this world so these are uh the AAS peros that's component number one of the Seder eating pyos as I say 7 12 as you said 15 and 30 all of them have symbolic meanings now a second component is that at various points we drink four cups of wine now obviously the four cups of wine is very familiar to us from pesak the four terms of redemption but what's the connection to TU Bish so here the makalum say the following when we drink the four cups of wine by the way um unlike the Seder we only make B prian on the first cup because that covers everything else and I have to correct what's stated here it says here drink the wine reclining on your left side uh that is a mistake that is the law of PES there is no requirement of reclining on fact there's not even a custom of reclining Onish but here's what the M say about the four cups of wine cup number one should be totally white cup number two should be white with a few drops of red cup number three should be half and half meaning a lot of red but there's still a a white A light color cup number four should be you still have you still have white in there but it should be mainly red it should look red you're going mention about the size as well about the what about the size as well we have the smaller cups so okay yeah and again there is no minimum amount you have to drink you can just take a tiny little sip don't worry about Shor at all because this is just a custom this is not a but you go from Pure White to Pure red with gradations in between what is the significance of this so we know that white in cabala represents Mercy read in cabala represents strictness of judgment and this too is a progression from the higher worlds down to the lower worlds in the ultimate highest World emanating from God there is only mercy and compassion but as it descends into lower levels of concealment we sometimes perceive harshness and severity it but the message is that even in the severity there is that white wine there is the hiddenness of God's kindness so the journey through the worlds is not only in the fruit the journey through the worlds is in the drinking of the wine in which I take the pure mercies of aut and I bring them down into the largely redness of a recognizing that there is still compassion now there is also an environmental interpretation and that is this might be an easier interpretation to grasp and that is the wines represent the change of the seasons the Pure White is the winter where there is no growth and then comes the spring where the redness well there's hidden growth as I mentioned in the the St white repres reminds you of snow oh snow yeah that's right that's right and then there is the spring where the redness appears and then the summer and then the Autumn which is the fullness of the Harvest and therefore we're going through the spiritual journeys of to and the physical Journeys from the dorcy of the winter to the richness of the Fall so there are many many different themes here now okay so we mentioned eating the fruit we mentioned the four cups and the third component which I've largely done but we'll continue with it is that the makalum developed teachings to be read upon the eating of each of the fruits passages from the mishna passages from the gamorra passages from The Zo especially now most of these have not been translated so we're not really able to go over them in great great depth and that would take a two Bish I mean to actually learn all of the passages that are appended to the eating of the fruits uh would take around 5 or 6 hours so we're going to be very selective uh in that but those are the three components and the m and The Zo in particular that talk about those particular fruits okay so um I guess we can I hope I didn't well B people managed to eat a little bit before uh before the Sater uh so we can begin the eating of the p in Earnest and uh we will start with the shiv tamim now interestingly enough the first of the shiv tamim you may already have had if you had a cracker or if you had even macaroni or pasta you already had it but we're going to eat it as part of the symbolic eating uh we are not going to make a br on this because unless you didn't have any Theo but if you already had anything here uh then you don't make a braa but that's the barley yeah that's the next one yeah yeah but we'll start with eating the without uh I'm sorry uh and I didn't hear you then you make a just make AO just make on it sry a a now a lot of ters they don't provide barley but Reon Poston um was so complete in her preparations that we actually have barley as well that is the second of the seven species so um we eat the barley once CE again there is no that you make on The Barley unless well barley is Mos barley is also a great are bothos but if you already made the maos you don't make it again umus on pearl barley but but um we let me point out something on PES the sacrifice that was brought theare offering on the second day of PES was a barley offering on shos the sacrifice that was brought was wheat bread and the T makes a very interesting observation barley in those days was primarily given to animal F wheat was always reserved for human consumption PES is freedom but we haven't yet gotten the Torah freedom without Torah you're just a wild animal barley with Torah you've taken freedom and turned it into human dignity so represents the human potential barley represents the animal within us but the animal can be elevated uh through through Torah now the next thing is going to be a little bit of a surprise not yet y y and that is normally when you eat the seven species you eat them in the order that they are in the verse now the third one would be geen which would either be wine or grapes and yet that's not the order the next one we eat is actually an olive why is that so Olive is to Olive is number six the answer is this in the enumeration of of the seven species the word eret is repeated twice ER [Applause] Geon so the order of the verse is the order of eating is based on proximity to erots so is number one to the first so ra is number two to the firsts so that's why they're the one and two but three will be the one that's closest to the next ER why is that two huh why isn't that two no the reason it's because the following because um one and two because because there's a one and two to the first ER and a one and two to the second ER so the one and two of the first erets always beats out uh the one and two for the second ARS but by the time you get to number three in the first erots we give preference to one and two so that's why the order is then you're going to do Olive Z and then you're going to do date and then you'll go back to right so the next thing that we eat uh is the Olive now the olive of course is a fruit is a fruit and therefore we are going to make a Bor pre8 on the olive where's the Olive I have yeah yeah yeah [Music] the lesson of olive is very important we know that the manura was lit of course with pure olive oil and we know the idea that the most important part of the olive comes only when it's squeezed only when it's pressed and that reminds us that the Jewish soul flourishes under oppression which indeed we do B re used to say that it was easier to be Jewish in Siberia than Suburbia that somehow oppression does bring out strengths in us but it also refers to the oppression so to speak of working in Torah and struggling to serve God that it brings out the best and the strongest in us that is the Olive the next one is the honey of the date uh we do not make a br on this because this is also a fruit and it was covered by the pre um one should always open the date and inspect it for any insects a visual quick visual inspection is normally good H you're okay yeah but don't the to the spirit most of my dates have had [Laughter] bugs no it was interesting what a few years ago I don't have the exact dates in my mind they found some dates or at least some date pits from Mada time of Mada and uh they were able to um plant them and they discovered a sugar content that was double that of the standard California date most of the dates that were growing in Israel are California the Romans we don't realize the Roman Devastation of the countryside of the Galil was so vast that they they destroyed hundreds of thousands right of Tamar uh and the dates that came in the modern state of Israel were Californian dat but they now discover there's a name called Tamar it's called yeah it was International export sweetness and um so now you understand why it's called Das it was because of that that sweetness okay so we did we did zash so we did One two from the firsts one two from the second DS now we do three four five from the first ER so now we do geen which is not wine we'll do it on on grapes do the wine not yet not yet we'll do a grape just a grape again no no braa grape and olives have a very similar symbolism because in both cases the beautiful product comes from squeezing whether it's the gra the wine of the grape or whether it's the oil of the of the Shem and so kazal use a very similar symbolism but we know of course that the fruit of the vine also brings the olive brings light and the gra brings Joy light and Joy says wine brings Joy to the heart of man it's a great gift obviously it can be abused I'm not going to give you a shmoo about drinking on porin this is not the the time but within appropriate limits God gave us a gift that can bring joy and that is why wine is very much associated with Kish with a bris with a okay so um what says U yeah so now this is the point where we drink the first cup now we have a cup of wine after we eating the grapes um this wine once again pure whites because it represents the purity of Mercy as it emerges from God's world of aut it also represents the coldness and dorcy of the winter okay and we do make even though we just ate a grape but there's a special bre you do not have to recline you can drink as little as you want or finish your cup as you choose Nothing by the way what's in the pictures uh U dark grape juice and and white grape juice that doesn't look white but that's the white grape juice we have so if you want grape juice it's in the it's in the pictur I say I say what is what is that what fig what yeah fig I haven't had had had okay okay so we're now doing F uh four and five uh fig again I have to warn you to look at the Fig I to be sure there are no uh unpleasant creatures that you don't want to eat that you're not allowed to eat those who don't want to eat that is the uh the in biblical imagery is often a symbol for the Torah itself there's a verse in Proverbs that says he who guards the Fig will eat the fruit take care of it you guard the Torah you don't let the Torah down you will Merit the joy of the Torah okay so this is our our [Music] well Z means olives that contain oil they should be dried up okay the last of the shim so we are completing the short part of the theater uh is the remon the remon is of course familiar to everybody from rosashana the remon has very very beautiful symbols kazal recorded tradition and sometimes kids actually want to count it I don't know that there are 613 seeds in the pomegranate ConEd to mitzvot uh but the gumar has a beautiful draa about Shir where it says a is even the Sinners of Israel the Sinners the Unworthy of Israel they are as filled with Mitzvah as a pomegranate is filled with seeds the most unworthy jur you know things that we might think with our superficial uh thought unworthy no Goods is filled with goodness like the remot who said that statement interesting reab shim Ben Lish said that statement and it's very beautiful because it's really a reflection of his own life RAB shim Lish we know him as rash Lish didn't start off as a rabbi he was a highway robber he was a thief he was a robber he you we we don't know if he was a murderer but he seems close he attacked rokan he was going to murder him a RAB him and R made a deal he said you know if you come and learn you get to marry because was very beautiful andish commented on who knows what he even meant by that statement maybe something sinister and R said ah if you sit on your learn Torah you'll marry my sister who's even more beautiful than I am now I know you're going to ask me a question was the sister consulted about this okay that's a this is a good this is a good question I don't knowes they don't they didn't ask they didn't ask him those days but rakish came and he studied Torah and he became a great great sage and in fact he became what's called he was a student of but he became kind of a and throughout the throughout the T there's R Andes like every every has a so when is reflecting on his life he sees you know I was a bum I was a criminal I was a bad guy but in me there was potential even the PO isayan as I said at the very beginning part of the lesson of tuat is seeing hidden potential in a tree that is Barren but the sap is pulsating inside so when we eat the remon we should think about number one judging people favorably seeing their good understanding the Holiness of the Jewish soul and recognizing within ourselves as well there is a great great hidden potential yeah I was going to say that they say saw a potential in asov which is why he left him yep that's exactly correct it's saw something in as and used to say that was fundamentally correct meaning there was something there that could have been developed that's the real tragedy you know um there's so much potential within people that if it's not recognized if it's not nurtured if it's not developed either fails to materialize or can turn into negativity and destruction but the potential was there call it the pin the little spark of the Jew so we should have again no braa recited RAB you have it on oh I'm sorry okay thank you thank remember pomegranates are also very high in antioxidants so it's a very healthy food to eat just for your information what we're about to pass around here are actually pears they look like apples but the apples are already out this is [Music] Paar um okay in my in my book here I have esrog next but again the the order is not uh in in my book here in our book I have estrog next but it's not the order is not so important but um you want to do estrog glater is that you no I mean I'm just following the order of the book huh we we won't we won't make well yeah we ate we ate Tamar we won't we won't make you eat okay so the next is esrog esrog in the Torah is called by the beautiful term prear and although in modern Hebrew Hadar are citrus fruits but that's only an adaptation the word Hadar is beauty preat Hadar either means the fruit of a beautiful tree or a beautiful fruit from a tree actually doesn't tell you what it is the gar actually discusses different things that might be but eventually we we come down to the idea that it's the esro and everyone knows the famous midash that the srog well there are a few things one is srog is the heart uh the lulav is the spine uh the Tamar I'm sorry the hadash are the eyes and the aravot are the lips human body but then there's another teaching that I'm sure you know that it represents four types of personalities the esrog has a beautiful smell and a beautiful taste the smell represents the Good Deeds that I do for people The Taste is my internal Torah learning so the esro Jew has both Torah and masim toim the lul which is a date palm dates have good taste but no smell that's the who is not necessarily involved with others the um hadasim have a very good smell but no edible fruit although they do have berries but it's not edible that represents the one who does good but does not study Torah so much then we have the lonely ARA the willow doesn't have taste doesn't have smells the weeping willow that represents the regular Jew but or the Jew that has seemingly nothing and yet on sukot we take all of them together because all are worthy if you had Lula and you didn't have the AR you would not fulfill your Mitzvah you got to bring the Arava in the ARA has to join up and at the end of sukot I'm not going to give a whole drush on that the last survivor that we use for the Mitzvah is none other than the lowly ARA he kind of gets yeah um did I did I lose the mic here yeah uh the lowly araba is the last survivor um so we're going to eat the srug and the srug again correspond what are you gonna do with them the r has something say about having in mind the estro you're going to have this yes yes very thanks for my hand is not big enough okay yeah so we do uh weightlifting exercises all sorts of health related things here um it is brought down in the CRA that on tuat you should pray to have the Merit to have a beautiful esrog this coming sukot now I think this is a little less powerful for us today because you know I mean rogam you'll get but you have to know for hundreds and hundreds and hundreds of years among the European communities in Poland Russia the fact that you would get an esrog at all was not a done deal there were many situations where a whole communities didn't have es Rogan and sometimes only one ESR came like the rav had an ESR and you had to have hundreds of people so the idea that you desperately yearned and prayed to have you know we're spoiled today because most of us will get an ESR if you're willing you get it through me i i s arit yeah yeah yeah yeah you so so the the power of the prayer may be lost on us today because we've been spoiled by the abundance that Hashem has given us but in truth a person has to know that you need Hashem all the time meaning don't think just because plenty of esrog farms plenty of esrog say probably nobody ate this yeah yeah but but if you said it yeah yeah yeah so so the thing is the need to pray is still here fact there's a v from the kusar rbbi very sharp V KB was always very sharp the gamar says if a person has food for today and he's worried what will I eat tomorrow the gamorra says he's a man who lacks Faith so most people understand because why is he in doubt about tomorrow he should have trust in God you know what the karbi says he says the reason he lacks faith is he thinks he only needs God for tomorrow and doesn't need God for today he thinks he's all set you're never set we need Hashem every single second so as a result all of us should be that we should be to a beautiful es and I will also add that we should be to aik where we can fulfill the Mitzvah of es for all seven days again I don't want to get into the details but Hally Thea commandment in the bet mikdash is seven days but outside of the bet mikdash is only one day and the fact that we do it seven days everywhere except from chabas is only a Rabin decree butash we will be Merit we will Merit to do the Mitzvah of es all seven days right and by the way even on chabas by the way but once the Mitzvah becomes a Torah command it will even override the the shabas as as well so this is what we think about with the esrog and um if you haven't had an esrog to eat you actually you don't make of course but you can make a Shu let me see what it says um all right all right so it's really it's really okay it really depends how you're how you are presenting it if the srog was made into Jam you actually do not make uh if it was processed if it was cooked if it was pickled if however it's a raw piece of esrog I think this is cooked okay so cooked esrog you don't you don't make a which is the this is this is it this is yeah yeah we don't make a you're correct just imagine one suck sorry didn't hear you I'm just imagining throwing one of these bad boys the co yeah well the gar mentions that RAB aka's esrog was so big he had to hold it with two hands I don't know how he manipulated the the the the lul love but he had told it with two hands and he also understand something the recounts that one time the Coen God was a sasy was a stooki and when you're supposed to pour the water on sukot on the M he didn't believe in that ritual because that's part of the oral law so he poured it on his feet thinking nobody would see but it mentions people saw him and they stoned him with their estres so you know I think with this esrog we have a little bit of a a better understanding of what this was you know a regular small esrog although even then a lot of estrogen would get him but you know just a few of these uh would would certainly do the job so now you go back to the gamarra you understand what might have happened uh under those uh circumstances okay so that's the es so now um we we can have the second cup of wine uh the second cup of wine oh I'm sorry pass anybody want to see thank you again as much or as little as you want this is a little bit of this is white with a little bit of red connoting the CH the change of season from Winter to Spring and also the bringing down of the braa from the spiritual world of ail to the more physicalized to the more physicalized world of Bia creation you need it yeah thank you can we go ahead and eat the almonds now and everything it's coming it's coming it's coming okay we now start sequence number three I'm I'm deviating a tiny bit from the book uh sequence number three now begins with the Apple the tap again the is actually a very beloved symbol I'll tell you a little bit of information that's not widely known although un almost everybody translates tap as an apple which of course is what it means in modern Hebrew and most assume in shirim and other places tap means Apple but there are some that actually say that is a is apricot mishes not Apple in at least in tanak but we're going with with apple and in shirim is are described remember shirim is written as a love song between a man and a woman in some very passionate language and there were rabbis who didn't want sh in tanak they said it's love love poetry what are you putting it in but the great protector of shirashi or the great defender of shirashi was none other than rabi AKA and RAB AKA taught if all the songs are holy shirim is holy of holies because it is a metaphor it is a mush for the love that God has for the Jewish people and the Jewish people have for God the woman is CL is and the lover the shepherd ises and the shepherd declares about his beloved or I'm I'm sorry the uh the Beloved woman declares about her Shepherd like an apple tree in the middle of a forest was my beloved an apple tree imagine you have a forest of trees that don't produce any fruit someone is starving they're in a forest full of pine trees trees that don't have anything you can eat although all pine trees are pine us whatever trees that don't have anything to eat and then you see an apple tree what Joy it brings so CLA Israel says in a world that is filled with emptiness God is the apple tree who gives fragrance taste life to a lifeless what would otherwise be a lifeless existence now similarly there are other verses in shirim in which the woman is described as the and when yob when remember when yob impersonates ASA and comes to y and Y says the fragrance the smell of my son is like the aroma of the field that Hashem has blessed so Rashi says it was the smell of a field of apples which is said to be the r of Hab the apple orchard in cabala there's a whole symbolism the wrote many of the poems of the shabas it is the field of the Holy apples that's an expression in cabala referring to the spiritual realm of ganen so we're connecting to that idea when we eat the apple so [Music] good can just take a bite of this one [Music] this is what this is a walnut this is almond oh yes it's um wine we now are going to eat two tree nuts can eat at the same time one is the Walnut one is the almond and there are two different symbols here the Walnut which is just representative of tree nuts kazal mentioned that the Jewish people are compared to a nut not because we're nutty but we're compared to a nut because a nut which has a very hard shell even if you throw it in the mud the inner contents don't get spoiled so too whatever Jews go through their innermost Essence remains good similar to the pomegranate but in a different way that is the general symbol of the nuts on a tree the Almond has an additional besides that an additional Gras the amond is the very very first tree that ripens in other words the first tree that will ripen after tubish that's the famous I'm sure we'll play that one of the famous uh Israeli tubish songs and in fact the reason why almond are called Shak or sh sh is through hurry up it gets here first before everyone everyone else so that represents the quality thatal call ZR when it's time to do a Mitzvah you don't waste time you try to do the Mitzvah as soon as you can so these are the two symbols of the nuts we can eat both of them together again because they're tree nuts there's no no bra recited how many we going [Music] think that's mango that's mango okay you just finish this got you [Music] we [Music] I think I was informed that we do not have carab is that that correct okay so I will honor the Carib by just saying a few words about the carab even though we're not so to have the bucker the bucker of course many people have negative associations but uh carab can taste quite good and is a symbol in the talmud theable what I didn't hear you the table is what something oh [Music] okay the gamarra talks about a very great Rabbi rabina B DOA who was a miracle worker he was on a madrea where he was able to do many many miracles uh it mentions one time for example that he was so poor that his wife did not have oil to light the shabas candles and he told his wife light the vinegar and she says vinegar does not ignite and he said the same God who can make oil burn can make vinegar burn the vinegar Burns and the gar says about said it the whole world gets parasa in the Merit ofina Ben DOA but only eats a small measure of from Arab Shabbat to Arab Shabbat his wife even asked him hey you do Miracles why can't you make us you know give us a better living and he showed her that if we have more reward in this world our is going to be be a little less better to have it there than to have it here so when we think about yeah okay I guess I have to paralyze myself here okay when we talk about we talk about something I spoke about last night here about Simplicity about not being overly involved in materialism trying to live a life that's more balanced less focused on acquisition is the sign of a person who is satisfied with relatively little and as P says a who is a wealthy person one who rejoices in whatever his portion is huh that's right you correct for 12 years in the cave lived off you know I remember years ago before I made alah I when I was in ER Israel in 1999 I remember seeing four children walking on shimi and they were sharing one popsicle between them and they were having such a wonderful time they were laughing and smiling and playing and it was so wonderful they had a popsicle then I think about kids who may have a more fortunate background in some ways in which you know everybody has their own iPhone and their own TV and people complain if they have to share a bedroom and it really hit me then in a graphic way that is the true Joy of life that a person can have so little but enjoy it tells the story about a guy who had nothing but he said I have everything I walk outside I look I look at this whole thing as my estate I can walk you know throughout jerus the whole city is open to me it's of looking at things which everything is mine in that in that sense you know so it's interesting perspective okay so that's the carab which we weren't so good to have Thea uh the next is the pear aasim uh that's Apple we have a piece of pear here we have looks like it looks like app oh yeah this red skin this was a pear I'm not sure that's an apple or pear tast find the pears look like app anybody's likeing we have a lot which one this is a pair yes thank you thank you oh wow anybody else pair take I bring [Music] up I'm just passing out thank you Chinese yeah I am a little stuck here uh the only thing okay watch [Music] here even the you push the button on okay thank you thank you even the M are little are a little bit at a loss for direct references to pairs the reference they came up with is simply a mishna in m you know one of theas in the Torah is you're not allowed to crossbreed different types of fruits you're allowed to eat the product of it but you can't actually crossbreed it and the mishna discusses that sometimes fruits might be of the same family even if they look a little different for example red pears can be crossed with green pears so the mishna basically says that so there's a reference to paars in the T in terms of the laws of injur breeding and tree grafting but in terms of a a a spiritual message I'm not sure but I I do think that kazal viewed pears and apples in much of the same way created everybody in Paris in Paris very good that Paris app could also be inter uh it seems that that might be the case because uh The Taste is very similar the texture is very similar it calls that an a um uh what's the language here I have the Hebrew here um I don't think it says the word I don't have the Hebrew but I don't believe AAS is a more modern term but I think it says cralin or something which is translated as as pears the fourth sequence is bringing down the holiness from the most ethereal spiritual world of aut to our tangible physical world of AIA we're bringing it down through our eating through our drinking through our cavanos to beak the ofish and with the and here there's a bit of a miscellane we don't fully understand the significance so we do come up a little bit short but the next one on our list is the mango and we have dried mango well um this anybody want mango know I don't see that thank you thank you Rabbi okay I'm G to split it with you let me remind you in the imagery of the mualim since the mango has although not in this stried mango the mango has a huge gigantic inedible pit but it's surrounded by delicious fruit uh and the peel on the other hand is also kind of inedible most people do not eat the peel so the mango BFA represents the fruits of the lowest world because there's kipa there's inedible portions both inside and outside so although you might think superficially we're going down in kadha it's the other way around we're bringing it from the holiest levels to the lowest levels and that's actually a greater accomplishment uh the balat has a very famous statement that is quoted in his name but the truth is he got it from a medish God's desire is to have his residence in the lowest of the worlds when we bring Hashem to the lowest of the worlds that is God's greatest joy so mango I don't want to denigrate the mango but mango represents in this cabalistic hierarchy the lower one of the lowest of the fruits but that is what where God wants to reside low higher that's that's correct that's correct that's correct um okay uh the next is well the Quint which we do not have but apparently uh cabalistic I don't know exactly the connection here the filbert nut or a chestnut could uh take the place of the Quin that's a tree nut um I'm not so what is is this is this a have no idea oh that's Haz okay I apologize for not uh do you have a chestnut or a filbert not sorry I'm very my my nut vocabulary is very limited but um this is pine nut what is that no yeah pine nuts are not not not yet not yet I think this chest that's a chestnut right that's not a oh okay so we need a we need a Quin filbert or chest or Chestnut or filbert did I say oh you oh you that's what you asked me okay Hazel yeah hazelnuts are good also yeah yeah hazelnuts what's a hazelnut that's a hazelnut yeah okay hazelnuts that equals uh cabalistic fil BS Quint or Chestnut hazelnut is your Yi hazelnut thank you thank you very [Music] much oh they are good now one of the gifts of erel is we do get a chance to be more connected to the seasons you know you live in New York or whatever all fruits are available all year from different countries so you don't have a sense of changes in arus Ro we still largely live in a situation where fruits are very seasonal they're not available different types of years and that's why there's a Sim when they appear but that does mean that we weren't able to get rabits and Poston was not able to get certain fruits so the Cherry was not available although it is one of the you've done the o one of the fruits that would be uh eaten but uh if you don't have you don't have so um I'm going to have to skip the uh the Cherry uh the Cherry has inedible big seed but the whole outside is edible including the the skin and that represents the P that are in the world of above the world of AIA that's the world of um y the world of formation in which there is a kipa but the the goodness bursts out of the kipa and is not constrained in that way uh the next is either red crab apple or apricot I assume we have apricot mishmish there's aut somewhere aut okay where's the you have one I don't have one enough thank you thank you APR anybody [Music] I tell the boys in or that this is their allotment of fruit for the year you know guys don't eat a lot of don't eat a lot of fruit they tied up you know this will cover them [Music] again I apologize for the U paity of comments as I say the problem is that the references that are given for this last list are largely just mentions in the mishna about various about the you make on something about K about inbreeding there's no particular a thought that is given about the significance for sure there is inner meanings but some of them are not going to be very very clear uh to us our next one is the pist the pistachio very beloved in Israel um pistachio where is pistachio we didn't get any of I'm sorry oh you didn't get apricot oh that's apricot yeah yeah we did apricot so yummy yeah yeah we didn't get the no that's that's the coming up oh it'sing oh you didn't say that yet I didn't say that yet I just said that's the next one [Music] thank you thank you thank you [Music] up I did yeah thank you thank you Pine she let me just say one thought about Pine seed all of you know toim sadic b m shabas a special song for chabas so it ends s May the sadic flower or flourish like the Tamar like the day like a Cedar in Lebanon Lebanon May It Grow strong so the sadic is compared to two trees the Tamar the DAT P which we had earlier and the Aras the cedar kind of a pie Cedar is a type of pine that we're going to have something from the pine right now and the gamarra says each of these trees has a certain Mila that the other does not have the Tamar produces sweet fruit but it's very low it's a low tree more more or less it doesn't grow very majestically the cedar can grow very very tall although we're going to have some pine nuts but there's not that much that's edible generally did not really produce fruits that you eat so the ideally that sadic should be strong and learned like the cedar but giving and sharing like the Tamar It's a combination of the idea of focusing on your own growth and alah but also giving and sharing with others no sometimes a person may share so much with others that they get depleted a person has to be concerned about their own growth you get burnt out other times you're so preoccupied with your own growth that you're not thinking about the others who need you the BR of thead is he's committed to his own spiritual alah like the AR but he shares and gives like the Tamar so even though the gamar does say the Aras does not have P it does indeed even the Aras that's something that is edible and usable that we can enjoy uh this would be the pine nut [Music] they have P nuts yes yes yeah yeah thank you thank you [Music] now we have um says Hackberry or prune these are two different things but none of us knows what a Hackberry is or at least you can't find it so the alternative was was prune which is a dried dried plum doesn't look too dry to me and uh one should enjoy the uh the prun thank you all right in Florida it's the most it's very popular especially yeah about our our age yeah anybody want down any pine y yeah but did you want to pour red for yourself um yeah I don't want it to go away so more wi anybody needs anything have whatever I can't what you so up do you have any wine left because we should add a drop of white wine white grape juice white wine yeah grape juice is white gra [Music] juice the stick just a little bit yeah that's fine thank you have to hold on to some okay our very last food in our list again for reasons that are frankly mysterious to me so I don't have headbear uh is the pan we at yeah we did we did yeah pan yeah pan is our last one and once again like all tree nuts the symbol is shell covers nuts and that shows as the medra says that even when the Jewish people are rolling in the mud of persecution Fon their Inner Essence remains pure that's a message for all of the tree nuts with shells uh that we are eating um pan pan pan y anyone peek on anyone peek on P here Chate any Chate any chocolate right we are to honor the cocoa bean for sure very [Music] good M the FR dude wow good we now drink the fourth and Final Cup there is no ay comment here um and uh the fourth cup is overwhelmingly red but there's still a drop of white we live in the world of AIA in the world of AIA God's presence is concealed we live in a world which looks like Den judgment things happen but we have to have amuna that concealed within even the tragedies of life is the hidden love of God that is ready to emerge at any second may all of us be to see that love emerge [Music] amen hallelujah praise the [Music] Lord okay that is the uh official to Bish seder um I wouldn't call it the short form but we did we didn't do the long form so we'll call it the intermediate form and I guess in the course of the year I I will try myself to try to unearth the symbolism of things I was not able to explore tonight and maybe B and you can do it yourself too see if you can research the significance of some of these various items to be homework assignments next [Applause] year lead us in for people okay we're I'll recite for people but I want to get a I want to get a sitter just um behind someone pass behind the right there this a please thank you so much really enjoyed it thank you for coming thank you one yeah that's good thank thank you very much Rush After no reason to leave a lot of fruits and nuts to eat [Music] one second one second one second you want to uh yeah I have I have you me amen that was AOW what went on such a journey to inspire us so you know the organization's name is Yan and uh if somebody just has a glass of water in a clean cup I'd really appreciate it uh mikash but we all know you know from a certain perspective and I have the Ra's permission to speak a little bit of Torah that uh it wasn't really the plan to have a Bash it wasn't a plan original and um the real mikdash is inside of us that every Jew is a mikdash and that's one of the things that you do R Brier would you really help us to build the mcashan side and I love you and I appreciate you [Music] one second close your eyes everybody I don't know if you know this it's not an ad because I'm probably closing my practice this year after 43 years but I'm a clinical psychologist and a hypnotherapist and you can all close your eyes and you could imagine whatever that means to B mikdash and you could imagine the oral God's holy light inside of you and to know that everything we're doing tonight sh mitzvah and all the beautiful Tores that R Bri which taught us that it's all about getting rid of our kipa getting rid of our shells and finding the Holiness within and everybody in this room is everybody is so holy here and we shouldn't miss out that opportunity to see it to experience it and to share it and to say thank you to a kades because you know the fact that we're in Israel and the ra asked me to sing a which I will I did last year also is you know if not everything is from AES and if not for the and the mad and the people in the submarines and the people in the snow and the hermone we wouldn't be sitting here in jush and so you know I'm going to start with and to ask the Kadesh baru to watch over each and every person who is fighting for us protecting us and every hostage is a it's a and that we should always know you know it's all what we need is that's that's the name of it and uh I just want to say I my brother passed away a couple of months ago per chimon bener and I want to dedicate what I'm doing tonight for his Al also for my ra May Freedman may have been shash and for everybody who needs a Ru and everybody should be open tonight from such tremendous inspiration that we experience from her btz to be a CLE to receive sh ah [Music] is [Music] again everybody open your hearts [Music] [Applause] [Music] I by [Music] come on open up Sing It [Music] Loud May [Music] is H [Music] may [Music] may may may [Music] again everybody [Music] [Applause] [Music] everybody of be no my care [Music] I say man [Music] the she [Music] sh [Music] great sh [Music] I don't hear you back here let's go [Music] come on [Music] everybody [Music] come on get up a [Music] dance up show God you're happy let's go come on get up let's go hey [Music] la la la la la la yeaw [Music] hey hey we're waiting for you come come you're a young guy come on and dance [Music] go