Rabbi Yitzchak Breitowitz: Preparation for Pesach through the 4 Special Parshiot

my baby [Music] alrighty okay um hi everybody uh thank you for coming I know it's a pretty exhausting right before pesach first uh tonight's share is foreign has reached over 60 percent please help us reach 100 only a few days left uh 100 of the funds are distributed directly to those in need there is no overhead and the link can be found uh below below meaning on the YouTube in the description box to contribute so again it's a great mitzvah to contribute uh stucca for anemia before pesach and the BS rats Hashem the campaign should be very very successful obviously passer is next week and we're getting ready for it and I really wasn't sure what to talk about because the truth of the matter is if you go back a few weeks ago we did shmos all of it was about pesach all of it was about trium and The Exodus so one thing I can tell you is if you want to have some thoughts about pesach go back to those she or him just a few weeks ago and Hashem will also be talking about it at the Seder this coming week so what I want you to talk about something is a little off the Beaten Track but it is connected to pesach and that is we concluded two weeks ago the four partios there are four special Torah readings that were enacted in the month of Adar as a precursor to pesach and I just want to show how those four partios as they are called are a spiritual preparation to the freedom of pesach okay that'll be the the theme today as kind of an introduction uh to the Seder and an introduction to zamanu the season of our freedom first of all it's a very important point to keep in mind uh and this is before I even get to the four partios an interesting idea that on the second day of pesach we already begin counting the counting of the Omer now the counting of the Omer is a countdown or a count up to shavuos that's the holiday of Torah so essentially you're already thinking about the next holiday while you're in the middle or even the beginning of this holiday now normally we don't do that there's kind of a philosophy in Judaism we don't mix different types of Joys when it's pesach we think about pesach and yet I think about shavuos during pesach and there's a very very profound idea there and the profound idea is that is freedom shavuos is commitment and submission to God and the idea is freedom is Meaningful only when there's commitment to Hashem you know Eric from who has not really happened to be Jewish he was not religious by any stretch of the imagination But Eric from Once said people make a big mistake when they talk about freedom from something because that's just a negative freedom from oppression but that doesn't give content to your life that doesn't give meaning to your life you have to look at Freedom it's not freedom from something but Freedom towards something and indeed as early as Aristotle there was a distinction made between negative Liberty and positive Liberty negative Liberty simply means absence of restriction but that doesn't give you anything positive Liberty is when you focus your freedom towards something very Noble and very very significant and that is why pesach and shavuas have to be linked because freedom without responsibility is simply animal Liberation indeed the Gomorrah makes the point that the grain offering that you bring on Passover is barley that's the Omer offering which typically was fed to animals in the olden days before they invented Charlotte now the grain offering that you bring on shavu house is wheat which is commonly human food so pesach without you're simply an animal it's shavuos that turns your freedom into dignity that's a very important point because human beings Jews in particular but really all human beings are hardwired to seek meaning in their lives and that's why it's no accident that the suicide rate is sometimes relatively High among teens in you know upper class middle class countries you know when you're spending the whole day looking for a piece of bread you don't have time to have existential angst but when you have your basic food and shelter and you don't have a sense of purpose and your life is aimless that can be so painful that you can take your own life and indeed take the lives of others as we see in all the violence in the school shootings that go on in the United States so interestingly enough this may explain a very interesting minnog that we have at the Seder and that is it's not a it's not a halacha some people treat it like the most important Allah it's not Allah at all but an Eastern European men I can ask him you know that after we eat the matzah and the marour and the sandwich and the cover and now we're finally getting down to eat the very first food that we serve is a hard-boiled egg an egg that is dipped in salt water and it is said that that is the same food you give a mourner after olivaya because it's oval and it represents the cycle of time there are good times and they'll turn into you know bad times turn into Good Times and what you're doing is AK Knight because we don't have the carbon PESA so there's a certain sadness that we have but it's also pointed out very interestingly that the Knight of pesach the first night of PESA which is what Wednesday Wednesday night is the same night of the week same night and day of the week as the ninth above later in the summer so Tisha of this summer will be Wednesday night and Thursday there are no accidents in the Jewish calendar why would it be that the first night of pesach the night of freedom is going to be linked to the ninth of us so I would suggest the following explanation the first night of pesach is the only night of pesach where freedom is not yet linked to Torah because you don't start counting the Omer until the second night so the remnants in the calendar is when freedom is not connected to Torah it's a direct line to destruction right that's the remnant so the egg in a sense takes the place of counting of the Omer it reminds you that when your freedom is not connected to Torah it's going to be destructive indeed I've mentioned many times more than once the Beautiful Michelle by of the secular poets he was not talking about Judaism tagari tagari was an Indian poet an Asian Indian poet who actually won the Nobel Prize for literature back in the 1920s and he once described a human soul is like the string of a violin and that string is capable of beautiful music but only when it's tied down if you take a loose string totally free unencumbered not tied down a loose string on the table what music can you get out of it you can't get any music at all when it is tied down when it submits to something then the music of the Soul can be very very beautiful so we think sometimes that submission to God is a burden it ties me it limits me even if I'm religious I might think that way he said okay you know I got to do it we don't realize that when you submit to God you're opened up the beauty of your neshama can now be expressed one looks at this as not a slavery it is a slavery but in the slavery is liberation is freedom we were freed from mithrayim to become Hashem slaves but in that slavery is the freedom to become who we truly are and that is why the first night of pesach the egg represents the notion that when the freedom is not yet coupled with that responsibility there's going to be Tish above now one of the secret hasidus has a different take to make who's the famous ishpitzer ishpits was a city in Poland and the reason I say the famous ishpitzer is because kalbach made these spritzer famous out of the ishpitzer was a very very profound and deep and controversial thinker in fact he was the rebbe of The Great Raft sadok who's with also very very deep and very profound representative is better known the ishpitzer was rep sadok's own rebbe and uh he was certainly a great man but he was not that well known to the general public so shlomer kalbach publicized many controversial thoughts of the ishpitzer but the ishpitzer has another take on the egg which is actually it comes out with the same thought but he does he comes at it as a different way instead of looking at the egg as a symbol of mourning he says the egg represents a double stage of birth unlike mammals that are born alive a bird is born in two stages an egg is laid and then eventually the egg is hatched right there's two stages to the birth of a bird so too the remnants is the Jewish people were born in two stages is only stage one it is like the hatching it's like the laying of an egg matantola is stage two and therefore it once again it reminds us that we're only partially born right people say The Exodus is the birth of the Jewish people well no it's not the complete birth it's it's that is the birth of the Jewish and indeed you see this in the hagaria itself because remember we have four cups of wine because of the four terms of redemption I will take you out I will save you I will redeem you and I will take you unto me for a nation now it's very very clear that that fourth term of redemption is referring to Mata the fourth Redemptive phrase is is already post Exodus and it's referring to Matan Torah itself that matantore itself is a phallic of the of the of the Redemption right so that's a little thought about about the egg but now let's go back to what I wanted to talk about and that is before parshields as a hakadama as an introduction to the pesach Seder to you retainer we know that perkyovos teaches us that there are three basic pillars that bring Holiness into the world this was the famous teaching of Shimon outsidec the great Cohen guttle at the beginning of the second temple mate the world stands on three pillars on the learning of Torah a la Voda on Divine service of prayer and corbanos acts of loving kindness these are the three pillars that bring Holiness into the world and indeed each of our Patriarchs exemplified one of those pillars avraham was the foundation of loving kindness and yet was the foundation of sacrifice and prayer because he himself was a sacrifice Yakov spent 14 years in the Yeshiva of Shame and Aver representing Torah learning Etc but with sadak points out the same way there are three positive factors that bring Holiness into the world there are three negative factors that destroy holiness and this is also in Turkey of us this is the teaching of Rabbi Allah is jealousy taiva excessive lust for material and sensual pleasure a vote egotism Glory the need of self-advertisement they take a person out of the world that means they he can lose his world to come and even this world becomes miserable and lousy because you're filled with jealousy and egotism and that diminishes your joy even in this world 's point is the following with suffix points I'll just state it and then we'll explain it is that Parsha scalim helps us deal with jealousy helps us deal with lust parshas Para helps us deal with egotism gaiva and kavat and after we've eradicated those negative destructive factors were ready and then we can face right so that's the basic structure here that in order to experience true freedom you have to try to First liberate yourself from the negativities of Kina foreign helps me deal with kinner we'll see why helps me deal with taiva para helps me deal with covert and then I come to khodash hit Reno so the idea of scholom and covered I think we actually did explore so I'm going to be relatively brief in this just to connect it to the earlier earlier sheer and that is remember that parashatlam which we read either the Shabbos before we read it on that Shabbos so that's a special Mafia that deals with the mitzvah foreign that one has to give a half shekel for the upkeep of the base of miktash and for the korbanos now we pointed out then so this is going to be a little bit of a Hazara that the tower is very very mockbit that this be a uniform amount rich people cannot give more and poor people cannot give less everybody must give an equal amount and the question is what's wrong with rich people giving more I understand a poor person can't give less this is a minimum you gotta contribute something but what's wrong with the rich person giving more if I want to give more to a show more to Yeshiva the Yeshiva is not going to take it rest assured that they will and yet a guy wants to give more than amoxico we don't take it so if you remember I shared with you the powerful thought of the svasemus that rich and poor do not only refer to people who have a lot of money or people who don't have money but rich and poor refer to the entire diversity of talent that people have there are people who are rich in wisdom in charisma in organizational ability whatever it would be and then there are people who might be lacking in some of these qualities and the lesson is that rich and poor stand equally before God because God does not judge us based on our objective accomplishments God judges US based on how much of our abilities we gave him so even in the case of money the poor man who gives a dollar might be more valued by Hashem than the rich man who gives a thousand dollars because for the poor man the one dollar is a bigger sacrifice so the notion of equality basically says everybody stands before God is equal because everybody has a mission everybody has a tough kid everybody has a job and God does not judge you by comparing you to somebody else God judges You by how much of your ability have you given to him and that is the meaning of the rambam that every person could be as righteous as Moshe now I can never be as great as Moshe but the same way that every Talent Moshe had he gave to God if I give every talent I have to Hashem I am like Moshe even though my accomplishments might only be one billionth of moshe's accomplishments so that's the message of Martin everybody stands before God with equality of access equality of dignity that's the uniformity aspect of Master sashetto and then the other aspect is why do you give a half rather than a whole because each person is incomplete unless you join up with another so these two ideas the equality and the need of interdependence are a very strong antidotes to the feelings of jealousy and envy than they might have when I look at another person I look at another person and I say why does he have so much money why does he have so much brains whatever it is but if I realize that I stand before God with the same dignity and the same importance and the same potential and that that person needs me just as I need him then I'm no longer jealous because I know I have a role I know I have importance I know that God needs me to carry out his plan in the world it's like you know we gave the example it's like the spaceship you know there are Motors and then there are little screws and there are paper clips and the paper clip might think it's not important but without the paper clip the whole thing will fall apart as that sometimes happened in the space program so everybody is needed everybody is essential what is there to be jealous about I am as important as the other person we may have different jobs different responsibilities so in that sense in its lesson of equality and interdependence is a strong antidote to the feelings of jealousy that could destroy us okay so that's now we now by the way rosatiq points out that jealousy is the most hardest media to conquer and that's why it's given the most time that's why it's the first one because you need all of the time until pesach to kind of get rid of it that's kind of the comments of jealousy that's also part of the homage that you're burning we then come to the second negative Force that is Taver now taiva in a sense is a little more complicated to deal with than even jealousy jealousy is a very hard meter to uproot but we all understand that it's bad meaning it may be hard for me to get rid of but it's bad there's nothing positive in jealousy and even though the sages do say the jealousy between Torah Scholars may be productive that's the jealousy that encourages growth but the jealousy that I want you to fail there's nothing good about that but our relationship to physical pleasure sensual pleasure it's a bit more complicated because Judaism is not ascetic it does not preach asceticism in fact the nuts here is considered to be a sinner because he's depriving himself of the pleasure of wine you tell me Jewish Army says after 120 years God is going to hold us to account for every permissible pleasure we could have enjoyed in this world that we didn't the flowers the trees the Alps of course the first living near the Alps in Germany he said God's going to ask you did you Marvel at my Alps I put them there for you did you appreciate them right so on one hand and of course even biologically you can't go cold turkey on taiva and what are you going to say uh don't eat because you get physical pleasure for meeting well you know you're going to die right so you need some connection to type and that's why it's harder meaning to say anything that you can just give up totally is going to be easier to deal with in a sense than something by definition that you can't give up totally but you know that's why a food addiction might even be worse than a smoking addiction because smoking just stop well it's not just stop I know I know that's very hard but smoking you can ultimately stop food you cannot stop right that's kind of the difference and yet at the same time we do know that even though a certain amount of Indulgence in the physical pleasures of the world is not only permissible but it's proper and it's good and it Fosters gratitude and appreciation and joy in life which is very good we do know that the more I do get involved in the physical the less my heart will be open to the spiritual truths of God I get too involved in possessions too involved in material comforts it diminishes my sensitivity it gives me so to speak a cold heart right the part of the explanation might be because physical pleasures tend to involve instant gratification spiritual Pleasures are very rarely instant gratification takes work it takes effort and it's the nature of a human being that once we get used to instant gratification we no longer want to put in the effort for the gratifications that are deeper and more meaningful but take time to develop a very simple example that's why uh quite a few people will watch television rather than talk to their wife and children spouse and children because watching TV is an easier way to kill time right or somebody who's used to web surfing where you simply jump from page to page to page is not going to read Shakespeare or William Faulkner or somebody who lives on potato chips and candy is not going to spend three hours cooking a French meal right these are secular examples but all of them illustrate the idea that when you're used to something instance you no longer have the patience you no longer have the zits flesh as we say in Yiddish to work on something and that's true that if you're overly involved in the tyvis of your mind and your heart are not panoi in fact people point out even the Israel experience you know now everybody in every Orthodox High School so it's Stevie Gore now that the Gap year After High School everybody comes for a year to Israel that's almost universally the case then people point out that the Israel experience now is not the same as the Israel experience 25 30 years ago 25 30 years ago or more maybe 40 years ago already no no internet no cell phone no social media it was harder to get around there weren't that many restaurants Etc so you were in Israel you were kind of stuck right maybe you had one long distance call a month to your family Etc all you could do was sit and learn there was nothing else to do today it's just it's actually a problem and because of this I'm not discouraging going through so because of this there are people who are rethinking whether a kid right out of After High School ought to come to Israel by himself for a year without any supervision maybe they ought to push the Israel year when the kid is a little older and more mature right so people are now debating this type of issue okay so what does this have to do with amalek so again we talked about the idea that the amalek that attacks us from the outside that enemy that hatred is a reflection of an amalek within us we are vulnerable to the amalek on the outside only when there's some aspect of amalek within us and the aspect of amalek that's within us is said to be coldness of the heart because remember how amalek is described in the Torah I share baderach they encountered you in the way but karcha also comes from the word cold now Rashi explains it this way that when the Jewish people left mitzrayim they were like a scalding boiling bath every nation of the world was afraid of them a Malik was the first nation that jumped into the boiling bath and they got burnt they got defeated but they made the bath a little cooler for the next guy in other words it was no longer unthinkable to wage war against the Jews that's how Rashi understands they made you cold Rev sudok uses the same etymology but he makes a different point Amma Lake enters you when your heart is cold it is devoid of passion so when I think about fighting amalek I think about fighting the coldness of my heart and when I think about fighting the coldness of my heart I think about distancing myself from taiva because it is taiva an overindulgence in taiva that makes my heart cold and insensitive to rookness and spirituality so this is a little more subtle so if Marxism fights jealousy remembering a Malik reminds us to fight taiva but again fighting taiva is a much more difficult battle because we're not going cold turkey we're supposed to enjoy life because I'll even say that a beautiful home gives a person expansiveness of mind and consciousness and it's a good thing but we have to remember that we have to own our possessions we cannot let our possessions own us right we have our possessions to serve Hashem to do mitzvahs to create an environment that's peaceful and Serene but it can't become an end in and of itself I mean you hear about people you know who buy you know 25 cars 30 cars like you know what exactly is the point you know uh I don't even I can't even explain it like you know what's why why are you buying houses and buying cars and buying this and that and that and that and that and that it's become almost like a person becomes addicted to more and more and more and more things okay so this is Golem Connecticut taiva we then come to the ritual of para aduma and the ritual of para Duma is a very mysterious ritual where the ashes of the red heifer prepared in a certain way are mixed with spring water and whenever a person has come in contact with a dead body and they want to enter the base pray for pesach that's why it's before pesach and the like so they need to be sprinkled on day three from the time that they became tummy and on day seven and then they go to the Mikvah and then they could enter today we don't have paradum which is why if anybody has ever been in a cemetery you're permanently tummy because even no matter how many times you go to the Mikvah until you're sprinkled with the paraduma ashes and water you remain tummy that's the main halachic reason why people are discouraged from going on the Temple Mount today putting aside the politics because a person that's Tommy is not allowed to enter at least certain areas of the Temple Mount again what those areas are is controversial but for sure there are certain areas you cannot enter in a state of tumor and all of us are coming now para ajuma is called a Hulk a Hulk means a mitzvah for which we really don't understand the reason and it is it is said that King Salman understood all of The Commandments of the Torah except this one even stumped him although there is a mattress that correct understood foreign say that what is unique about para is not simply why a red heifer Etc because there are a lot of Mitzvahs you know we don't know why why Woolen linen you know but rather the problem of paraduma is not simply we don't know the meaning but it seems to be self-contradictory it contradicts itself because on one hand if I am impure the ashes of the paraduma Purify Me on the other hand all the people that handle the ashes become tummy so the Paradox of Mayim it purifies the impure um and it contaminates those who are up here how could the same thing do both and this indeed is a Coke this is something we don't fully understand but it is interesting that offer at least a partial explanation for this Enigma that's very very beautiful and they say originally Adam and Java were supposed to live forever but death came into the world because of the sin of the eight sadas eating from the fruit of the tree of knowledge what was the nakasha's enticement first and then Adam to eat says the enticement was egotism because the nakash said the day that you eat from this fruit you will be like God with a Mastery and a knowledge of Good and Evil a god pill whatever that means exactly imagine somebody says to you take this pill and you'll be God now in many ways man is Godlike man the human human being man and woman are made in the image of God we have powers of creation we have powers of Destruction we have autonomy we have free will we have intellect we are very Godly but our egotism our hubris sometimes distorts our judgments and that resulted in the sin that brought death into the world not so much as a punishment but as a reminder that there will always be a chasm between the Creator and the created and that's mortality in other words death is the great reminder that we are not God we are not God so death came into the world because of egotism arrogance hubris but we get purified from death we get liberated from death by ashes because ashes is a sign of humility like avram said I am dust and Ashes now this doesn't explain why a red cow that's another thing but the basic idea is if death comes into the world by arrogance and gaiva we get liberated and purified from death by reconnecting to ashes just like the Greek myth of the phoenix bird which actually is parallel to the imagery of Ghazal by the netspert gets burnt into ashes and it arises From the Ashes the lesson here is it is obliteration of the ego that truly gives you life you know one would think I obliterate my ego so I don't exist anymore it's the other way around the obliteration of the ego gives you true existence and that's why after I'm sprinkled with the ashes I can go back to the base of miknos because that's returning to Ghanaian the basement is Canadian on Earth I was expelled from Canadian when I connect to death because that's arrogance I am reunited to Canada when I connect to humility and ego obliteration so now with this the spasmus explains we can even explain in part the paradox of why the same ashes that can that purify contaminate because ashes represent humility ashes represent ego obliteration and that's good and that's holy but it can also be destructive because if obliterating obliterating my ego makes me think I'm worthless and I don't matter then it becomes a Yates or horror that destroys you in so many ways so the same Force that is a force for goodness when directed in a proper way can be a destructive force when it's misapplied used to say that the person who is not aware of their faults is a foolish person so I think I'm perfect that's pretty stupid but a person who is not aware of their greatness is a tragic person because they'll never know the person they were supposed to be they'll never know the life they were supposed to have they'll never really know who they themselves are so on one hand humility is the greatest of all blessings was praised because of his humility on the other hand misplaced humility can be the greatest of all curses and this is encapsulated in the famous statements of people think it's from the 19th century he was the rebbe of the cutskarabi that a person must have two ideas in his pockets at all times pocket number one anokhi or for VA Fair I am dust and Ashes I am nothing at all I am dirt in the other pocket because of me the whole universe was created God made many dogs and many cats and many cows and many goats but only one human or maybe one man and one woman that's a Machoke why didn't God make a lot of people so the mishna says so each person must know each person must know that for one person alone the whole universe was worthwhile now that's not arrogant because the same way that I say bishvili never Olam I say it about you too so I'm not arrogance but it makes a person realize how important they are so parsha's para in a multifaceted complicated way helps us understand both the destructive nature of cover that brings tumor and death into the world and the constructive need of cover that gives you a self-esteem to do your mission and recognize your strengths so now you see a beautiful progression how scholim by stressing equality and interdependence helps me overcome jealousy a molec by stressing the need to transcend the coldness of my heart teaches me to disengage from excessive taiva and the ritual of para aduma in which the ashes Purify Me but they can also contaminate remind me how destructive ego and arrogance can be but at the same time the need to have a sense of self-esteem that helps me deal with covert and when I've eradicated through contemplating these three partials I'm then ready for his renewal and it's interesting that normally between the partials between shkalum and Zucker there's sometimes a blank week an empty week and between Zohar and para there may be an empty week but there's never a break between para and chodesh like there's always one Shabbos follows the other and the lesson is that once you've eradicated the bad you can't just sit on your laurels you got to concretize your inspiration by doing something good and all of us have moments of inspiration but if we don't concretize them in virtuous action it's just going to pass okay so that's kind of how the four partials are a Madrid are a guide to prepare ourselves for pesach because that's the burning of the hummus the burning of the hamids does represent burning away these mid-out wrote in fact for many years I'm not sure if it's still true today the largest Seder in the world was in Kathmandu up in Nepal of course the Chabad Seder and a lot of the people who attended the Seder were Israelis Israelis loved after the Army in particular they love to go up there and you know it's a savior that may have you know two thousand three thousand people and I don't know how they run it but they you know go from table to table so because it's kind of a new age crowd a little bit meaning it's not that many from I mean uh from Israeli tends not to go up there but these are Israelis that are not religious so they have a little bit of an avant-garde custom although it's quite beautiful that when they burn their hummus they have big bonfires burning their humates Arab pesach so they tell people to write down on a piece of paper a bad Meda that they want to burn with their hummus like arrogance anger Pride ego resentments and when the bread gets burnt you burn those bad meetups as well now you can look at that and say avant garde New Age spirituality but the truth of the matter is in Kabbalah that's exactly what the burning of the hummus does represent and in fact there are prayers that are recited when the comments is burned indeed say that just as I'm burning I want to burn the Acer horror that's called so or the yeast the leavening agents in the dough right so this is actually a Minogue if we call it a minute that is quite consistent with the understanding kabbalistically of the burning of of the Comets okay so that's what I wanted to share about the four partios now let me uh just end with uh yet another thoughts and that is that one of the great great themes of the Seder of UCS mithram is that God himself took us out of Egypt there was no emissary there was no angel the hagada itself says Ani I took you out not an angel Ani I took you out fellow Seraph not a syrup which is another type of Angel Ani and even though that is referring to the plague of the firstborn understand that it's love dafka the plague of the firstborn the whole process of Yates foreign points out that this is why Moshe rabenu's name is not mentioned in the now it is mentioned one place but it's only mentioned by the splitting of the Red Sea incidentally and the rambam didn't even have that paragraph but in terms of the rest of the actual story of The Exodus name is not mentioned and the reason his name is not mentioned was to de-emphasize the role of any human being in the liberation of Claudius Realm in fact this can actually be an answer for a little bit of a more complicated question the Magid story of The Exodus is based on four verses that I recited when a person brings the first fruits those four verses in Deuteronomy and elaborates on them by bringing other verses from shmos and Devore him now the question is why did hazal use the four verses in Deuteronomy as their basis for the story and then supplement it with Schmutz quite logically if we're saying the story of The Exodus we ought to read the book of shmouse let's read the book of Exodus now one answer might be well if you had to read the book of Exodus it would be a much longer savior because you'd have to read at least 12 or 13 chapters to get the whole story of atheism with Triumph so we want a shorter story but another answer is this decided we don't want to emphasize the role of Moshe rabena it's impossible to read the book of Shmo straight and that hit Moshe rabenu's name every other verse so khazao had to look for a short version of the story in which Moshe rabenu's name is not mentioned at all and those are the four verses of bikurim and then we supplement it with verses from shmos that don't mention motion right so this is a big idea that himself redeemed us we even de-emphasize the greatness of Moshe rabena some even say I'll Derek hadrish if you look at the three exclusions Ani I and not a malach foreign so note the first letter of those three words which is sin same letter as shin an evolution hey that spells moshare says Moshe didn't do it it's Hashem So based on this idea yourself says a very beautiful thought since every person must regard himself as if they themselves are being liberated the night of Passage so the same way the night of Yates God himself came to the Jewish people with no intermediaries every passive night he comes directly to us we're connected to him in a very very intimate way foreign so he wants to say he brings from earlier swarm that this is why the very first paragraph of the maggot Allah this is the bread of affliction is an Aramaic the rambam writes that this was a paragraph added to the Haggadah after the destruction of the Temple when the Jews were in gullit and their language was Aramaic and it reminds us that even though we're slaves even though we're in Gullah tashem is still with us but takes this further he brings Shabbos that says that when you pray for a sick person you're not supposed to pray in the Aramaic language because normally you need angels to carry your prayer to God and Angels do not understand the Aramaic language but if you're praying with a minion that's why we say college never make or you're praying in the presence of the sick person you can even pray in Aramaic because you don't need Angels when you're with a minion the Shekinah is with you and with the sick person the shrinas with the sick person in other words when I need the Angels whatever that means to carry my prayers I don't do it in Aramaic when God is directly with me I can we want to start the Seder reminding ourselves that tonight we are with the shechina because we are with the Shekinah we can pray in Aramaic and therefore this is sets the tone for the idea that every little seder is Ani that's what you says so again I wish you all a wonderful you should have a good and safe trip back and you know we well we hope you'll come back I know you say that may may be difficult but there's Hashem you should be in good good health and we'll see some of you in the uh seder next week and uh [Music] everybody [Music]