Pesach Prep- 2026- Part 2- The BIG ONE- Telling our kids The Secret To Our Immortality

And yeah, let's get started. It's working this time. Yeah, Baruch Hashem. OK. All right, everybody. Let's give out these sheets, please. So this is our last shior before we have Pasaf, Pasfaf, as well, Hashem. And looking forward now to finishing off where we began, we are on page number six. We had started last week. Last week was really the setup. Last week was talking all about how we have such a dichotomy set there, how everything has kind of like two sides to it. First, I would like to thank my wife for opening up the home. Baruch Hashem putting out a beautiful spread, thank you. Thank you. Zat Hashem. This home should always be filled with health, with happiness in the shalom, by it. Men, by men. I apologize if my eyes are falling shut. We just came back from a-- [INAUDIBLE] Hence why I'm that tired. There we go. Yeah. I do have more inside. Will I give you guys? These are the-- I had my guys take a love language test to see what they're about and to introduce them to themselves a lot more. So it's fascinating. So afterwards, we sent and we wrote up an entire-- an entire personality and analysis of them. When did you do that on the trip? I did it. No, no, no, I did this a while ago. Let's see, this guy in particular, we came out, feels the world should give him more. And what is given should have permanence and be worthwhile. Words are cheap. He's been told so many times you're nice. But I got a gun. Anything else is real. And we really broke down from this whole thing. It's beautiful. And it's all wasted on 12th graders who just don't care. All right. They all forgot the next day. Let me get you a few more of these sheets. Yeah. The most common question asked by those personality sheets was Rabbi Wenzlunch. That was the main thing. So we just had a Wednesday, Thursday, Friday, Shabbat, Sunday, my-- We just had a six day trip. I didn't sleep really through the whole thing. Got me? It was extremely just tiring and just-- I don't know. I'm getting too old for this. [INAUDIBLE] Yeah, yeah. But oh, Hashem. And over there also, you don't really sleep. You try to bring Simran. That was absolutely beautiful. I was so happy to be home. The genius of the 12th graders that I'm with, they were having a conversation between each other and the van. We had driven around a lot of New York. So one of them said to the other, basically, he asked him, so which of the five towns are the worst? And the guy responded, T-neck, as for sure, the worst of the five towns. Yeah, no, that's our next generation. That's what we're looking forward to. I busted up the 15-seater van that we were driving. There was this massive tractor trailer parked just in the street, just taking up the whole street. You can't, right? Oncoming traffic this way. So it was in Williamsburg and had a park. We took the boys to a mountain factory. And I tried to get the spot over here, but we couldn't fit. So I pulled out. And then I had to get around here. So here's the truck. And here's my van. So I had to pull out the van and then drive into oncoming traffic and then turn and drive into oncoming traffic to get around this massive truck. So I pulled out and no, no, no, cars are just flying here. So finally, I get my second that I could just rip out and go. So I don't hit cars. And as I whipped out, there was something sticking-- I don't know, some of them in this truck. And I bashed the side of the truck. And the whole, like I can show you a picture, the side window exploded. And the whole thing got-- I pulled over and the truck driver comes out. And he looks at his truck and looks at my van. He's like, look, he's like, you were moving out, wasn't. So really, you're the one out of fault. I said, you took up the whole street. So maybe-- I said, yeah, but you were moving. He's like, I'm not going to charge any whatever. If you know what I said, you know what? Just just-- yeah. And so for the rest of the trip, when it was pouring rain, we had our open window. It was just one of those trips. It was a lot of fun. The boys and I really did connect much more. We definitely got to know each other. Because when you travel with your students, it definitely is a different experience versus when you're just in class together. So it was really nice. It was a lot of fun. But it definitely set us behind on Shiyurim. And certainly, just knocking us out completely. Bur Hashem landed the last night at about midnight. And now we are back into it. So we are going to be jumping into page number 6 over here. Please do take these home. We had started-- and anybody out there in podcast land-- we put this up last week. That was part one of what we had discussed, which was the set up of the set there. It was the set up just to do a really, really quick review for anybody who either was not here or if you were here just to get-- just a quick review. So let's just go from page 1. We're going to go really quick just to get us-- because there is-- and obviously, there's a set there. There's an order to this. And Barrel writes that the reason why we say "Kadeh or Khatskar pasya," the reason why we read through is to let us know that there's a set there in life. That God has a set there to everything, no matter where you may be in the journey that is your life. Hashem is running in Hashem. Has a set there for that. So as well, the set there of the night is something that's supposed to really connect, want to connect. So Khadeh, we had explained, is being "Mikadeh," our minds, separating. We said, "Kidusham" means to be separate. Separating our minds from the rest of the physical world, separating our minds from whatever difficulties we may have. And now we're free. And now we get to just completely go above and beyond any pettiness, any smallness. We get to connect each other. And we separate our minds from the physicality of this world. We got to Orchats where we explained, after we did that with our mind, Orchats, and Wash, we wash our bodies to then separate our physical aspect from this physical world. And to make our bodies cut Dush as well, when we give over the story. When we got to Kharapas, we started down the concept of a dichotomous satire, meaning opposites happening all the time. And what we saw with that is we start to show our kids that we are royalty, that we lean and that we dip and that we do things that people who are aristocratic do at the same time that we're dipping into salt water to remind us of the tears. And so we start to show how, yeah, we're royalty, but we were also slaves. Yeah, we're royalty, but we're also kind of suffering now too. And that's supposed to start to open up this concept of, well, why are we always both? Why are Jews considering themselves to be such, like, aristocratic people that we are Hashem's people and at the same time, no, we're in Gullahs. And so therefore things are in a bad way. Like, which way, how does this work? That Kharapas really sets the tone. We explain that Kharpas is the letters of Perach, Samach. Perach means bitter. Samach is a representation of the 600,000 of the 600,000 and one out of Egypt. And we said that to get to the Samach, you have to go through the Perach. That to get to the 600,000, there has to be necessary kind of hardship. And why is it that everything that we go through has to have hardship in order to get the goodness that comes out of it? These are just questions that we start to bring up. And then Yachtat was splitting the matah. We had explained that Yachtat is before we talk about the sheboot before we talk about the slavery in Matsrime. We want to explain who did not have slavery. And that was the levy. The levyim did not have slavery. The morale says the reason why the levyim didn't have slavery is because when you are so Khadosh, when you are something that is so above everything of this world, then the things that are Tom A, like Matsrime, the things that are impure like Matsrime, cannot have a shlita, cannot have a power over you, cannot rule over you. And so they could not rule over them. The reason why Mosheh Rabin and Aharon were able to walk in and out of the palace with nobody ever saying Buddha that meaning like, why didn't Paro just kill Mosheh and Ahara? Like, why didn't he, you know, they come again, they're threatening that, right? They come inside. They say, you better let our people go or else we're going to, so Paro should have just like, oh, really? Oh, okay. Guards, oh, foot their heads. Did you kill him? Yeah? Like a walk in and walk out as if you're a bunch of slaves making demands of Paro, right? So the happiest question, why wouldn't he, and says the morale, the morale has that. The morale says, it's because God runs this world. And because I show him runs this world, nothing can have a power over the things that God feels are, he calls it Shlaymuth. He calls it complete. He says that once the Jews hit 600,000 day themselves were complete, and now it was time to leave because you can't have a power over that. The, the, the levi is somebody who was complete. The only way to have completion in this world is Yachat. It's so funny, right? The famous Cotsker that there's nothing as whole as a broken heart. There's nothing as whole as a broken matzah. Meaning you crack it in half, and we explained, you remember that that's smaller half? That's the levi. He has nothing to do with the physicality really of this world. Yeah, he has a little bit. A Jew who decides that this world is just, that's it. You know, I just take what I need to take it not much else. And my bigger half, that's my Olam Hava. My, my bigger half, the Afi Komen, that's hidden away. We explained last week that that's hidden away. Every father, mother, we hide the Afi Komen. And what do we tell our kids that, look, if you look really, really hard and that was in, I really think it bears a ping on page four, a bottom paragraph. Then we hide the Afi Komen, the larger priest represented by the Vav, the connector. Olam Hava is where we finally connect with our reward, with our King. While hardening our Olam Hava, we tell the children, Olam Hava is hidden. But if we search it out, there's surely a wonderful prize from your Abba waiting for you. That we try to explain to them, Olam Hava is hidden like the Afi Komen. And if you search out Olam Hava, you're going to be able to find it and the prize that Olam Hava is something beyond this world. Good? I just look like, yeah, okay, very good. Okay. So then we got into Magheed. And we explain how Magheed is obviously the main part of the said. That is, "Vegat-a-Livenchha." "Vegat-a-Livenchha" means to say over to your children. "Vegat-a-Livenchha" is that we have an obligation and we saw last time. There's only one time the Torah that God says, "You be sure you tell this to your kids." There's no other place. "Vegat-a-Livenchha" doesn't say it by heart, see now. "Vegat-a-Livenchha" doesn't say it by heart. He says it over here. You've got to tell your kids the story of, you see, I'm trying. So we got to make sure we say the story. We got to make sure we say the story. But you say that in Shma'at too, "Vegat-a-Livenchha" means to say, "Vegat-a-Livenchha" is a great question. "Vegat-a-Livenchha" is, "Teach over to your children Torah." But "Vegat-a-Livenchha" means to say, "Vegat-a-Livenchha" is a lesson of sharpen your children's mind with Torah. You can do that in a lot of different ways. "Vegat-a-Livenchha" get responses of, "How do I get my kids interested?" "How do I get them to sit at the table?" I get this question a lot. I don't know. This is the thought. I really believe this. You can't just show up and be "Vegat-a-Livenchha" on the night of an "Expect your kids to sit there and listen." "Vegat-a-Livenchha" is the entire year. Meaning, if you do it right the whole year, then they'll listen on past-sach night. Meaning, if you show a genuine interest inside your kids, if you show that you yourself are genuine inside your avodah, Mosheir Abaynu has this very, very interesting conversation with Hashem. "The first Pasuk" is a very interesting conversation. I'm going off track a little bit. It says the words over here. Hashem over here asks, "Why is it that he says a lemur?" Why is it that he says to Mosheir Abaynu saying? Meaning that he just told him what he's going to say to them. Meaning, "Vegat-a-Livenchha" means "Lumbo-ed lemur." He spoke to him saying, "Dabar, say, al-Benei-salsa." The words say, it said twice in a row. The last word lame are saying is very weird. Rasheir brings a few different understandings. The last one of Rasheir's, "Save my lahim de varay. I want you to go and tell the Jews my words." "Vahashi-Venei and I want you to come back and let me know, im yikablum did the Jews accept my words." Emotionemah, "Vayesh-Vemotha, adivray ha-am." Like it says when Mosheir Abaynu initially asked the Jews, "Do you want the Torah?" Hashem said, "I want you to come back and let me know, did they say yes?" Now ask an obvious question. I mean, if God doesn't know, then we got big problems. But the Torah points out, not once twice. Rasheir over here tells us two different places. Hashem says, "I don't think I've ever told this to you." This is a great piece. Hashem says, "We talk, we brought the boys to go pray, buy them, go to Da'van. I started crying. I couldn't." Okay. We can hear for a long time. Just to explain that in the See of the Seah, I've been privileged to teach over the Torah from this rabbi from Williamsburg for the past five years. Four years, almost five years now, I think. Every week for 50 weeks for the past four years, that's 200 sure from him that I've given over from his Yiddish, over to Hebrew and then to English. And so this is his piece over here that he says, "Why does God say to Masha'aabayn who come back and tell me what they said?" And it's an actual word in the Torah. So Mikan, the Khachami'im in Madras, say Mikan from over here, the Torah is teaching us deracherat. The Torah is teaching us how to be meaning. Even if somebody knows something, but if they gave you the shlihut, if they gave you the job to be the messenger, go back and let them know that you got the job done, even if you know it was done. Meaning, if I send my son to go to the store to go buy something, and I don't know, it pops up on my credit card that he got the thing, like he bought it. Still, the Torah is saying that my son can think, "Well, Abulah already knows that I bought it. He can see on his credit card." Now, call Abulah back and let Abulah know, by the way, Abulah I bought it. Why? That is deracherat. Masha'aabayn was being taught from Hashem. Hashem said to Masha'a, "Come back and let me know what they said." So Masha'aabayn, you're Hashem, I'm teaching deracherat. Don't assume that all because somebody knows something, you're still not obligated to say it. This hit me like a ton of bricks. Meaning that we're meant to say we assume the person already knows we don't have to. And everything we should hold back from saying, we're burning to say because we feel like the person has to hear it. And it should go, "Rega, it should go the other way." It should go the other way. Meaning, everything that you think doesn't need to be said has to be said. I love you to my children. I love you to my husband. I love you to my wife. They know. They know. Hashem. Hashem, what is Hashem saying to us? I felt pecan. Although they know, you say it. You say it and you say it and you say it over and over again. And then the things that you're burning to say sometimes hold back. But they need to know. There was one time that I was a teenager and I had went with a friend by the Benchusians growing up. My father never let us go to a movie theater. He was like, "Don't go to the movie theater." We watched movies, but he felt to go to the movie theater to be with the go-in inside the movie theater. It's not where a Jewish kid is meant to be. But like most kid you break rules. And I went with a friend of mine to the movies. I come back home. My father was sitting by his couch. He was late at night at a common study. He said, "Ari, where are you?" I came up with a whole story. From Brooklyn, I don't know why. We lie even when we don't have to. It's just no reason. Other than just we're born. It's something in the water. I said, "I went to the mall." There's a movie theater in the mall. So I said, "I went to the mall." You have to say some of the truth in order for the lie to work. So I said, "I went to the mall." So he was like, "Uh-huh. What'd you do in the mall?" I said, "A friend of mine, he needed to go close the shopping." He asked me, "Hey, wait a minute." He said, "Uh-huh. Anything else in the mall?" No. He said, "Really?" And then my father stopped. He knew I was lying. I knew I was lying. And he just looked back at his set fire and he just continued learning. And he let me go. I appreciated him so much for not saying that. I imagine he was burning to say, "I got you." But he held himself back. I believe you want to have a good life and work for your family, for your kids. You make sure you have a good life and rest of the year. You make sure to tell them, like Hashem says what Derek Erick says, "Tell them all the words they already know." Tell them that. You love them. Tell them that you're proud of them. Tell them how funny they are. Tell them how amazing they're doing. And then the things that you kinda don't have to point out, River Berkowitz told us when it comes to Khinukh, he said there's a lot of times, parents were yellow kids. He said that one of his children once, River Berkowitz and his wife had said to him, one of his own children that he wasn't allowed to go somewhere or do something like, you know, they told him, you know, they told him, you know, they told him, "Mote" to something. And the kid got so upset. He was a 10 year old kid. He got so upset in Israel, the doors are on these hinges that you can like lift up and pull off. The kid got so upset at his parents, he's like, "Mommy, I'll be grand the door." He banged it a few times and then he lifted up right off the hinges. Now, River Berkowitz said, "If you were by somebody else's house and you saw their kid lifted up off the hinges, what would you do?" You probably start laughing, right? It's the funniest thing in the world. He said, "My wife and I looked at each other, we both started laughing." It's the most ridiculous thing. He said, "Do I have to yell at my kid at that moment to let him know?" The kid knows he did something wrong. He understands it's not okay. There's a lot of times we're burning to tell our kid something, but maybe that's the time to hold back. I believe before we got to God to live in, I'm saying this more for the world out there than for everybody around this table, but if you wanna have a good big God to live in, you make sure that the rest of the year, you are telling over the things that are precious to them, even if you think they don't need to hear it. And the things that you're burning to say, if they don't need to hear it, then maybe hold yourself back. Good. I'm sorry, what were you saying? No. Yeah, yeah, yeah, okay. Okay, so now we're gonna jump into, we're gonna jump into the mygeet that they're telling over. So we said that there are two parts of telling over page number five. Mygeet meets telling over, and we started this already last week as well, so we're gonna go through page five quickly. There are two aspects to mygeet. There is the telling of the story, which is the second part. And then there's the subject of the story. That's the first part. The first part, the subject is Halachmania. This is the poor man's bread. And Manishana, now we explained last week that our kids get so worked up by all the different things that are happening, that they question the said, and they say, "Alba, how come we're so different? "Why are we doing things so different "from the rest of the world turning over to page six?" And now, Avalim Hayino. All right, three on top. Avalim Hayino, the answer on the theme of the said, we're so different because we're servants of Hashem. We can't be like the rest of the world because that's too small. Hashem took us out by changing all of nature to show us what we are was supernatural. We're beyond time and space. We're immortal. Tonight we find out the secretar immortality. And what we explained is Avalim Hayino is directing its answer to the underlying question that our child had in Manishana. The underlying question was, "Abha, how come Jews are so different? "Why is it so different? "How come the world, October 7th, "we had one day that we were the victim finally, "the world, and then already by October 8th, people were just, and now you give a look like what you were pointing out, that burning down our ambulances in England, up in San Jose, that beating people who are just speaking human, and that you don't even need to point out all the different types of things. What does the world want from us?" What do they want from? And so the world is yelling out loud, you are different. You're letting us know you are different. Why are we so different? Avalim Hayino Lepardo Bemitser, I am, it's because, we were like the rest of the world at one point. We, this is our art origin story. We were slaves. Hashem looked down at this measly people, slaves. And Hashem said, "That's my people. "Hashem lifted us up. "Hashem changed all of nature to take us out. "Hashem made us his. "You think that once Hashem made us his, "that we could ever be like the rest of the world." We are different because Hashem made us different. And tonight's the story that I'm gonna tell you, but just know, on the other side of this story, you're gonna find out we're different, not just in this world, but forever. This is the key to it. And you know who is learning about this? Don't just think it's just me and you, or it's a little tale that I'm telling children. No, no, no, the greatest rabbis in all of history need a reminder. Yeah, it's hard. It's hard to remember. It's hard to live life this way all the time. You know who in that's number four, the rabbis in Benea Brock. It teaches us who is obligated. Who is obligated? Even the greatest of rabbis who knew the story still delve into the secret of our mortality, the secret of what makes us so special. So that's why we find out that the rabbis in Benea Brock, where they go through this pretty quickly, by the way, because we gotta get to the story. Again, this is just a subject. And then number five, I read any convention of Imshana, I'm like, I'm 70 years old. How important is, see, you see how I'm gonna try him? How important is telling over the story? Well, we say it over like you said, we say it over in Shema, in the day, Shema at night. We're gonna say it for all of Umhaza and we're gonna talk about it in the days of Mashiyach. That means that what I'm about to tell you now is so relevant to the very nature of who we are. It is applicable every morning, every night. It's applicable in Galut and it's applicable in G'Ula. It's the most important thing the story I'm about to tell you. And Baruchama'kom and the foresons. So we make a Baruchama'kom, Baruchu. We make a Barucha now on this, without a shams name, but we make a Barucha and then finally the foresons. So why do we bring the foresons? Everybody has beautiful Torah on the foresons. They really do. But why we bring the foresons? Just practically, there's a subject, which tells us, you need to size up your children and you need to make sure that you're telling them the story according to how they understand it. That's what it is. If it's a Khahamah's one way, if it's a Rasha'at's another way. And by the way, Hakeed Shinnav, it doesn't mean you knock out his teeth. It's a different way. It means like you soften his bite. It's a different thing, not for now to get into. But we size up our children in who they are. Now, I believe sizing up the children is, if you have a kid who can only listen to just five minutes of this, okay, that's fine. But you make sure you get in the five minutes of explaining to him like who we are as a people. If you have a kid who can manage to learn and everything else, then you give them some more, you know? You size up each kid accordingly. Finally, we talk about the time of when this is. Ya Khomeer O Shradash, once the obligation for this auspicious story be taught, well, when Mata and Mara are before us, what's so special about Mata and Mara that are before us? Why specifically we have Mata Mar on the table? Oh, let me tell you a story about four fathers. Are your people in the story of you yourself over to page number seven, Magan Part Two? Now the story begins. We start off in Genut, which means embarrassing, beginnings, and we end in Shvah, we end in praise. The narrative is meant to cover from Abraham until present day. Let's get on with the story with the secret to our mortality. So we begin, Mithraila, we say in the beginning, that our four fathers served Avodazzara. We began like the rest of the world. The Ramba Motha here says, "Avrahama Vinu, did Avodazzara." Of course he did, he was a child, yeah? So this is something that I think we all need to appreciate. Avrahama Vinu, one of the greatest prophets of all of time, you know, he's about Chuvah. So, you know, he did Avodazzara, but it's okay because he eventually learned his way through how to get to the reality of things. So we began like the rest of the world. The entire human race had a chance to become the chosen people of Hashem, but only one man did. That is from the Dehrah Hashem. Don't think that Hashem went because it sounds very bigoted to say that there was a whole world of people in Hashem just chose us, like we're the favorite. Sounds very like God. What a jerk, no? You know, like that teacher only shows favoritism, whenever one of my twins comes home. He said, I asked whatever question my rib is supposed to, but then of course, whatever, burrow has the question and my rib is like, oh, we're an amazing creation. He's like, that's the kid who my rib loves, you know? So it almost sounds like we're the favorite. No, no, no, we were not at all the favorite. The whole world at that time had the chance to be Avrahama Vinu. There was meant to be, all seven nations were all meant to be the chosen nation. How world was meant to be the chosen? But he ended up getting a last name. What was Avrahama's last name? Iveri. Avrahama, hi Iveri. What does it mean on the other side? Avrahama, hi Iveri. Avrahama was on the other side. He was on the other side because the rest of the world just couldn't take what Avrahama was saying. And they tried to kill him for it. They tried to throw him to a gift, but he's trying to edge because of it. Nimrod was then in charge of the world. They tried to kill him for it. So the whole world could have had it. But Avraham, yeah, Avraham was the one. Avraham spent in number eight. Avraham spent 52 years figuring out there had to be a creator of boundless chastity. Yitzchak, his son, related to Hashem through din, finally Yakov synthesized their teachings and it became to Farat, the splendor of Amat. You, my children, continue this chain. It's we tar kids. So Baruch Shomer Havta Khatoli, Israel Baruch, Avrahama was promised his children would inherit Israel. This land is a promise from the infinite creator himself. And, you know, if you have at this point that I said, they're telling your kids, you wanna know why Israel is ours? Because Hashem, who created the world, said it is ours. Not because of 1948 that we went there, not because of anything else. 1948, we hope is a key home. We hope it's part of the establishment of God's ultimate promise to us, but it's not because of that. You see, if people. people think that we have a visual just because of 1948 so then they can say oh you're occupiers you just you know came in and you took it so if that's what it is then we we have a big argument and guys isn't an amazing the first rashi indatora the first rashi indatora rashi lived in the year 1000 practically 1100 the first rashi indatora quoting the rabbis from the moron the year 600 said you want to know why the Torah starts off paracid byra eloquim that God created the world it says because the non Jews will one day come to the Jews when they're in Israel and will say list them at them you are occupiers you have stolen this land it doesn't belong to you and you're going to need to have an answer and your answer is going to be God created this world and God gave it to Abraham fast forward thousands of years and that's the answer anybody doesn't believe in this Torah is out of their mind it's amazing how this was known all the way back then for now tell this to you're I got to put that in tell this to your kids I've wondered how are my children generations of free world people always choose to be your people for all the generations and this is what we go through every year I've from said in my the kerosene how do I know that my children will inherit Israel meaning well what's his question his question said Hashem I know that you're going to keep up to your end of the deal I know you plant to give my kids Israel but God if every generation of Jews have free will who said they'll choose you maybe they'll choose some other God maybe they'll choose some other religion or maybe they'll choose nothing but how can you guarantee that the Jew will always remain your people I get it you're going to take him out of Egypt and that but they're going to get involved with the world they're going to all of a sudden see taste feel and joy what it is that the world has to offer them why won't they just turn their back on you and then we're just back where we started with no godly nation anymore what's God's answer number nine that we say inside the haga da I have like 90 haga dope out here right now I uh was trying to find like the easiest one to find this and haga do with this written no I see like every oh here is as I was looking for I hear this all right good I'm gonna be a bit of a bit higher like God said to Abraham a Vnu by the deal Shinnah mar by Yom Al-Avram God said to Abraham Yodayah Teda oh you're gonna know you're gonna know what I from said how do I know that my children will always remain Jews God's response is Yodayah Teda oh you're gonna know he guerrillas Iraq a bear it's a little I am they're going to be a stranger in a land that's not there is the avadoum and I'm gonna work them hard the Nua time and I'm going to pay them I bought me old Shinnah 400 years but I'm it I go that I sure yeah I voted down on or he don't worry though the the people who are to have uh they'll have their opinions as I said the Akhwai came to you to be good and then the Jews will have a great request to leave with but what's God's answer give a look in number nine Yodayah Teda oh you will know if ever they step out of their purpose I will weak them I will wake them to their responsibilities to their infinite calling the Jew who tries to step away the Jew who tries to be anything but his god give in place in this world well this shaking happening right now the shaking is happening right now it is happening right now this Yodayah Teda isn't louder at least in my own life you know of course there were unfortunate between the Spanish and Quasition the Holocaust what the Jews went through in Europe what the Jews went through with the Muslims throughout history you know we unfortunately have a derth of history where it's a but and this is something we need to tell our kids give a look at what the Jews look like before the wake up either we keep ourselves awake or God will shake us awake that's just the way it goes you know goffhrbin um a kid who falls off his bike or goffhrbin gets hit by a car and they have they hit their head really hard and they have a very bad concussion and so they say don't let the kid fall asleep right just just keep him awake keep him awake so you do what you can't to keep the kid awake if they fall asleep and goffhrbin who knows what can happen when Hashem sees that we're concussed when Hashem sees that we've given into the physicality of the world when Hashem sees that we are turning into the fear that Avram had which is that we won't be the Jewish people anymore Hashem has to shake us to wake us up and say don't fall asleep on me don't leave me do not close your eyes to this religion you are bigger than what you're giving yourself credit for your yid and i took you out of Egypt to bring perfection to this world survey he's Shia Amda and that's what we lift up our glass the he's Shia Amda so the Matsuta cover that means that the Matsuta at this point have a representation of being said we cover them and the cups lifted as the following paragraph is proclaimed joyously upon its conclusion the cups are put down at the Matsuta are uncovered so this is a joyful moment and what do we say the he's Shia Amda live Otae Ngovelanu it's this that's stood also in our father's through the years what's this it's this that's stood us what's this that right there it's talking about the Ote Ate Ate Ate Ate this promise that God gave us this promise that oh you're gonna know because I will hurt them I will paint them I'll make them spit blood I'll use their children as mortar and bricks and paramets if I have to but I will wake them up if they forget me it's this promise Shia Amda live Otae Ngovelanu Shia Loha Habawad Amada Le Nulah alotane it's not just one people who stood up to try to destroy us and the cold of Adar every generation Om De Malay Nulah alotane every generation of trying to destroy us we are Goddash Baruch Umatulane Umiyadam but God saves us meaning we're seeing this we're seeing about Ate Ate Ateism we're seeing about the fact that yeah it's amazing there's something called Ate Ateism which makes absolutely no sense and with thrilled why we thrilled because without Ate Ateism we would have become the rest of the world centuries ago without the world telling us in so many words could you please take your place in reality see when they burn down our ambulances when they try to beat us up when they try to expel us when they kick us out of their clubs when they don't let us into our hotels in Belgium when what is that entire place to place with the overwater bungalows that completely the maldives that completely say we're not taking Israelis and what they're what they're saying what that is and we have to hear it for real listen it sounds like they're yelling and screaming hate when you see all of the people as we drive an overpasses and they're all holding out these Palestinian flags listen listen carefully to what they're saying they're yelling and they're screaming you're better than this your God's people don't be like us don't make the same mistake that we made that we gave in to what it is that the world offered us we didn't accept the Torah because we felt like we need to kill we need to steal we should have been smarter we should have accepted this Torah please be that light onto the nations please don't think you can settle for anything less than your God given place as the immortal Jew that's what they're yelling when they say from the river to the sea no that what they're really saying is you're you didn't be great we need our kids I can't think of a time that this is more like I want my kids to know when they see this on the news that they hear this that this is really what Hashem is saying through them it's just another proxy being used by Hashem he shamed us the time to talk about this who okay let's keep on going over here oh I'm pumpissaire this here all right um turning over to number eight all right now the story of the slavery meaning we just gave now this concept and now we see how it unfolds the story of slavery from solemad until Rabiose Aglili is the story that the sent to Egypt keeping the sent to Egypt keeping their Jewish identity the anti-Semitic rants of paro the inhumane slavery the kroy ta Hashem and Hashem's response be sure to act out the Makoah to have candies for their children meaning now we explain the Jews were just like everyone else and then paro started to hate on them and then paro made them work and the Jews were saying why why can we just be like the rest of the Egyptians if we do more of old as our will you accept us and they did you know if we act like you more will you accept us and they done till the Jews fell into the 49th level of impurity they became just like the Egyptians and the Egyptians accept them no the Egyptians just kept on ramping up their anti-Semitism they just kept on ramping up and ramping up until the Jews were put into a 210 year Holocaust of object craziness until finally that they realized we're not Germans were Jews to finally realize that's who we are and so they called their "I'm not going to change your nature. "I'm not going to change your nature. Paro's palace, I said to my people go, "And Paro just laughed at me and he kicked me out." Hashem, and these are the last words in Parashat Shammot. "Lomaheerot Allah mazev, lamah ze shilah tani." "Why are you doing bad to these people? "And why do you send me if it was purposeless?" Hashem's answer is, "I need the world to see how strong Paro is, "so that when I make minced meat of him, "they'll know how strong God is." Guys, unfortunately, and I'm not "Goffeibid trying to give any ideas "as to who or what gets hurt or goffeibid killed." But the few rockets that did come through showed us the damage that it can cause. And I think that shows us the power of these rockets. And I think that therefore gives us, in understanding of Hashem, changing nature for us in a super natural way now. There are hundreds that you guys see the picture of that rocket next to the Arizals-Mikfah, the size of this house. Water into blood? Big deal, that's first year Hogwarts. I'm just saying he's turning rockets into dust at this point. That's pretty advanced. It's happening for us now. Now. It is interesting how all of this bending of nature is called "Sedair." Oh, wow, great points. Wow. The truth is we are. It's a different, it's a different. We are cool, it's our way. Yep. And that "Sedair" which means. a "Sedair" which means things happening along. but for the Jew, exactly, that's the answer to it. For the Jew, "Sedair" is always super natural. Incredible, great, great, Vart. Yeah, so guys, we really got a zoom in on this. And then, "Mogad Part III" Webbiyosir, Rebel Ozon, Rebakevo, the miracles of Kriya Yamsov explain the sea splitting, put cheers and two rows and pass through them, read the words of the rabbis very slowly hidden within these sacred words, are many hidden names of Hashem. There is a piece from our Egyptian astropole that I now have in English. Somebody sent to me, I'll believe that I'll put it on to the women chat. Of explaining all the hidden names of God and everything else. You know that part where they have the argument, Rebiyosir, Rebel Ozon, Rebakevo, of how many miracles happen in Egypt and how many miracles happen? 50, 250, you know, all that. So it sounds like just semantics. I say it's 500-mur, you know, like, no, no, no, no. It's so. It's some of the deepest cabalistic stuff like it is inside there. And revisions from my astropole had something from the Arizal that explained it. He couldn't understand it. He wanted to sleep one day. And somebody came to him in a dream and explained it to him. He woke up and quickly wrote it down and it's mind blowing. I learned it with your husband. Remember when you guys came over on COVID? Am I allowed to say that now? Yeah, it was you were the first people that broke it. You guys remember that Paisak COVID thing? Oh, yeah. Oh, you never kept. Oh, the sun! There's salmon like that, salmon like that. We haven't seen another human in days. And we sat down and we learned that piece. It was wonderful. All right. Please go, go, go, go. Oh, for a khashan. Khashar with some echo. And I'll get you that answer with the, yeah, yeah. So guys, we're going to finish off next room. Let's see, I'm going to go over top right. Then 13, Diana. We're seeing it after a few sands of Hashem is too good to us. Because whereas people, he never stops besong so much good on us. And now we can understand that Diana was just like, it's amazing, it's amazing, it's amazing. It's everything you do versus amazing. Finally, Rubbingam Liyal. So guys, it's the end of it now. Paisak Matsa Umarar. This is the climax. Our obligations say these three words, these words, because this is where we answer it all. Finally, what is the secret of our immortality? What makes it you different? Paisak. So what does Paisak mean? We may sin to the point that Hashem has to pain us to arouse us from our sinful slumber. But he'll never let us go. Even though we did all the worship in Egypt, he Paisak skipped over us. He kept us alive to thrive, to grow, to earn infinite life. The Egyptians, the Babylonians, the Persian and Roman empires should have destroyed us if we were mortal. But Hashem keeps us echoing throughout all of eternity. His people are supernatural. We are his and he is ours forever. What Paisak teaches us is, is that we said before by Vahesha Amda that no matter what we can never be anything but a Jew, that means that no matter what Hashem will always wake us up, even if it's painfully, but that means that we are his forever. Guess what? He is ours forever. He can't ever let us go, either. Even when the Jews were doing the worst of Erelt and Egypt, they even did a Vodazzara, and to tell the truth, they probably deserved to be destroyed. The angel said, "I don't understand why you killing the Egyptians and why you saving the Jews?" The words are, "Aluv de Avo de Zara." The Aluv de Avo de Zara. The non-Jews, the Egyptians are doing all the Zara. And the Jews are doing all the Zara. Why you saving the Jews and sparing them? And God's answer is, "Well, because Paisak." Because I love them too much, they're fine. Am I? So as long as they slaughter the Avo de Zara, which they did that, right? The lamb was the Avo de Zara of the Egyptians. They slaughtered it. They took the lifeblood of that Avo de Zara, put it on their doorstep and said, "Hashem, we're done with it." That's it. And the door thing itself represents so much, like the dollard that we saw. The dollard is delet, and it's doll. Doll means that we're impoverished, but delet it's a door. It's opening us up to great things. We're putting that on the door and saying, "We're opening up ourselves now to you, Hashem." We're done. We're done with that. Hashem says, "I'm. they're mine. I'm stuck with them forever. You got to let your kids know." And this is. I tell my kids every year, "I pull them in and I say to them, "Will Abo and Mommy ever let you go?" Like, "When he said, "Will Abo and Mommy ever let you go?" Like, "Is that an option?" Like, "No, it's not. Abo and Mommy will never let you go." Well, guess what? As much as Abo loves you, Hashem loves you more. I'll never let you go. He will never let you. You're going to be a Jew forever, the world won't let you be anything else. And Hashem will be yours forever. Then we go over, that's Pesah. Then we go over to Mata, number 16. Mata, Zooz. So we say this at the end of the Hagadah, right? We point to, well, there's no Pesah, but we say Pesah. Then Mata, we open up the Mata and we point to it. We say Mata, Zooz, I know, I'll show you Mata. We say, "This Mata, what is it?" We asked, "Is it the bread of freedom or the bread of affliction?" Back by Hulach Ma'anya last time, we said that it's the bread that they ate when they were poor people in Egypt. And it's also the bread that they had on their shoulders when they were free people. So, is it the bread of affliction or the bread of freedom? It depends on you. The Egyptians dehumanized us to the point that they completely eradicated our connection to the physical. We're free of it now. Why didn't the Jews in Egypt wait for their bread to rise? Why eat it as Mata? They were so broken and depressed. They just ate it as is. Meaning, why did the Jews eat it as Mata and Mata's raya? Why not wait for it to rise? You know, the dough doesn't cost more, just given it. In Egypt, they were there for 210 years. In Egypt, they could have given their dough a little bit more time to rise. Right, when they were leaving that's true. But the thing is, we say that this is Hallach Ma'anya, Hallachemani. This is the poor man's bread, the Ahan-u-Ava-Tanibar-Ada-Daman, that they ate in Egypt. Why did they eat Mata in Egypt? And the answer is, when somebody is depressed and broken, they don't care what they eat. And even if they're eating a steak, it tastes like Mata. They're just so sad. The Jews in Egypt were so broken and so sad, everything tasted like Mata. Their lives were so hard and broken, everything just tasted like Mata. Who else eats Mata? Somebody who is making a lot of money. Somebody who is in the middle of, I don't know, imagine somebody's working in Wall Street and the market is about to just jump and he's got to make all these sales and all these deals. He comes home at 9 and he tells his wife, "I didn't eat anything for the past three days." Now, really, you didn't eat anything? You know, he had a lunch in it, but everything, he was just gobbling up, right? Because making more a father or a mother at their own kid's wedding. They're starving at their wedding. You know, did they eat at the wedding? I could be a head five egg rolls. I don't know, but I was so busy. Who had time to pay attention to food? There are two. two people, there are two people who eat matta. So follow me. Interestingly, a man obsessed, a man obsessed with making millions of dollars doesn't care what he eats either because he's too driven to his purpose. He doesn't slow down. Two types of people eat matta, those who don't want to live and those who are too busy living. That's a work with his line. I love it. Those who don't want to live and those who are too busy living. As a Jew, you're always gonna be eating matta. Your whole life. Either if we step out of line, we forget who we are, the world will yell and scream and hurt us. And we'll be eating matta. It could be we're eating in silos, could be eating in a log in the door, but we're just afraid of the next anti-Semitic attack. We're afraid of the bombs falling, we're afraid of all these different things. We eat quick, everything just tastes like matta. Or we're doing Hashem's well. And man, we're living like free people. Just running around, doing mitzvah, doing Hashem, like we're like that millionaire, going to make deals or like the father at his kids wedding. Like he's so busy, just doing, he doesn't remember. Did he? He didn't eat it. Doesn't make a difference. Either we'll be busy living way too much as Jews. And that's who we are. The matta teaches us who the Jew is. It's the key to our freedom. Either you're living life as a matta Jew who's free, who's getting out of Egypt, who's thrilled to be going, doing Hashem's. I was just in Williamsburg, where I messed up the van. And afterwards we went to, we went to this gorgeous, I gotta show you guys videos of this, 'cause women will never be allowed here. It was in this Hasidic, somebody just, there's this multi-billionaire, Sotmer Jew, who just, he was very poor and then he made a lot of money, and he decided he's giving back to the community. He built what I think is one of the most beautiful batay midrash in my ever seen. And there's a library inside it. It's just breathtaking. It's thousands, I sent the video to my wife to show my son, I was real. He's just like, that's it, that's where I wanna go forever. It's just, the place is just, it's just wow. And you go running into a place like that. You just don't remember to eat or whatever you eat. It doesn't make a difference. You're just so thrilled to connect. Or, if we turn away from Hashem, the world will wake us up. So we're always a mountain to you. It's one way or the other. A mountain teaches us that. And then finally, mora, and I'll be the last. On our beautiful table, the centerpiece is mora, why? Bind into a freshly ground piece of horse radish, and you can't breathe. You're on fire from the inside out. In that moment, you think this is impossible to breathe. Meaning, see, Spada, then we get away easy every year. We eat, and dives, whatever. We eat lettuce basically. It's nothing. So my father grew up in the Miryu Shivam, Brooklyn, New York with the Ashkenazic rabbis. And they would take, like this nub of horse radish. Like I'm torn to root. And then they do a rebuysen. You know what I'm talking about? Like they, right beforehand, they use this hand crank to just, and then quickly, they, like cover it, like, from from from like they, they just get it covered. And then when they open it up, I'm telling you, when you open this up on payasam, your eyebrows start just completely melting off your face. It is the most, and my father, this is what he saw by the Russia Shivam, so he would do the same thing. He would take a big piece of it, put it inside the lettuce. Now, just get right in there. And then my father would turn more purple than that girl from Willy Wonka in a jog of battery. His whole face would just start to explode, and just crying, and just tears coming out of his ears. Just, he couldn't, and then the rest of us would go do it all. So now, that is real, Mara. That is like the real stuff. Why do we do that? How are nations made? So most nations are people are made because, I don't know, I imagine, back in the medieval times, there were nomadic tribes that settled in a land and decided these are our rules. Do you want to join us? Great. How did we become a nation? So it's amazing. Paoro was the first one to call us Am Bene Israel, the nation of Israel. And he, that same Pausok that he calls us, the nation of Israel, the first time a cold nation. The same Pausok is the first anti-Semitic rant about the Jews. Paoro says, "Have an edukmalo, we gotta get smart. Maybe the Jews will increase, and if they should increase, maybe they're gonna cause a war in a land, and then maybe they'll kick us out of our own land, and maybe he says maybe a bunch of times." Now, when the Jews showed up, they set the Paoro, by the way, we want nothing to do with your land, we just want Goshen and Zell, be here for a little bit, and we're going, Paoro makes up this whole thing. It's the Jews who took over, it's the Jews. You know, he was the Candace Owens of Bagh then. And Jews like, "Well, and we were made into a nation at that moment." And it's very interesting. So they said, "You know what we have to do? We have to hurt 'em, paint 'em, pill 'em, yeah, destroy the Jews." Gosh, sure, you're anunoo as they paint 'em, those can you throw to? That's how we come down growing. So we use this example over here, and imagine you have a lemon tree in your backyard, and you go and you pour gasoline on it, and it keeps on growing. So you pour more gasoline, you light it on fire, it keeps on growing. You hit it with nuclear, keeps on, you stick it in a gas chamber, it keeps on growing. How is that possible that this thing keeps on growing? We're trying to destroy it, kill it, and did so many times. And the answer is, can I show you anunoo as they paint us? Can you throw to? We just keep on growing. And that's why we eat the morrow. In that moment, that it's burning us. In that moment, I can't, you can't breathe, you think to yourself, "I can't live like you can't." But at that moment, you think, this is how the Jew actually grows? In this impossible moment is our greatest victory somehow. How is that possible the answer is? We're supernatural. We don't grow like the rest of the world. Period. As they heard us and tried to kill us somehow or other, they're dropping rockets on our heads. We're still dancing in the street somehow. It's who we are, morrow expresses who we are as a people. We grow in that pain and suffering, read it with me. You're on five from the inside out, and that moment, you think it's impossible to breathe to live, yet we're made into a nation in that impossibility. The more they tortured us, the larger we grew. Why? Why would I make it that his chosen people should grow this way? To show us we're above nature, we're supernatural people, we're meant to live with Hashem forever. The secret to our immortality is we cannot ever be simple and natural. Rather, we were born and grow only in the supernatural. We are kings, we are Jews. And then behold our God, we're leaving Midsriam right now. And inside the Haggadah, it says, you're supposed to look at yourself like you're leaving Midsriam. Not just our forefathers, rather, we as well are getting out, shedding the shackles of being small, of thinking on bound to nature, or that I'm meant to fight over the crumbs that society throws me from their worthless table. I'm free. I'm Hashem's and he is mine forever. I will live in immortal existence in this world in the next by being a Matsuju, being too driven towards my purpose that I won't care much about the physical. I realize because we came from the supernatural, we must live that way from now until Mishyach. Let's sing, "Hallel," lift the second glass of wine and drink to our responsibility and eternity with Hashem and eternal La Chai. Whoo! Oh, la, la, la, say, "Sat, sas." Aruch Hashem, we're Mikaim, the Midsriam again this year going through the seder. Thank you guys. Ah, thank you, thank you. And, "Bezat Hashem, we should have the seder with Mishyach this year. Amen, amen."