The Haggadah and Hakaras Hatov: Gratitude as the Purpose of Creation and the Path to Simcha

Transcript

This Torah class is brought to you by TorahAnytime.com. Pesach, everybody knows, one of the ikar mitzvahs of Pesach and the night of Pesach is Sippur Yetzias Mitzrayim, that we're mekayem through saying the Haggadah and darshening the nisim v'niflaos that happened in Mitzrayim, that the Haggadah tells us, and we maarich in it, like the Rambam tells us, to be maarich b'nisim v'niflaos shena'asu la'avoseinu. Pashtus, emunah. It's all about emunah. We spoke before, previous shiurim, that the Rabbeinu Shel Olam was boirei olam, that we know, sheishes yemei bereishis and Shabbos. But manhig, the Eibishter, who runs the world with hashgachah, that's Mitzrayim. That's what the, l'choirah, the inyan of Sippur Yetzias Mitzrayim, to bring out and to be mechazek emunah and hashgachah pratis. But there's a big yesod that's important to discuss. The Baal HaMusar, Rabbi Ruchem, b'simchas, the Alter from Kelm. Another big yesod of the Haggadah and the mitzvah of Sippur Yetzias Mitzrayim. We all know it's stated in the Haggadah, Kol hamarbeh lesaper b'yetzias Mitzrayim, harei zeh meshubach. What does it mean, harei zeh meshubach? He's doing something which is better. The more, the better. That's the pashut translation, harei zeh meshubach, because he's doing lifnim more than the actual chiyuv. According to many Acharonim, you can be yotzei Sippur Yetzias Mitzrayim with one word, which needs to be understood. How could you mekayem with one word? Zecher shtikah l'hara. According to the Pri Megadim, that's the reason we don't make a bracha on Haggadah, because you can mekayem it with one word. There's no shiur. There's nothing that tells me how much I have to say. One word. Baal kol panim, Rabbi Ruchem in Das Chochmah U'Mussar, chelek aleph, page kuf-tes-vav, says a different pshat in Kol hamarbeh lesaper b'yetzias Mitzrayim, harei zeh meshubach. Harei zeh, the person, is meshubach. He's a better person. Ha'adam atzmoi. Ze iz a ... the person himself is meshubach. Pashut pshat means, harei ze meshubach. He's doing something which is good. He's being mekayem the mitzvah with a teisefes, extra than he's mechuyav. There's a shiur how much he's mechuyav, and this is meshubach because he's doing more. Reb Yerucham lacht. Dachtzach, he brings it from the Alter from Kelm. Harei ze meshubach is the person. The more he speaks, and the more he's marich b'nisim v'niflaos, der mentsh, der mentsh is meshubach. What does he mean? Vos meint der mentsh is meshubach? What does it mean? You know, if we always talk about mailos of a person: he's a lamdan, he's a this, he's a that, the resume of what... I never saw in the resume, so shtein, you know what? He's a ... b'yetzias Mitzrayim. Chayret, gedav zayin. It should have been...

One of the shvachim, harei ze mishubach. This is one of the mailos in the mensch. But what does it mean, though? Why is it harei ze mishubach? So, rabosai, let's discuss a little bit: what is Haggadah? What is the Haggadah, which is the text? It's what we call the text of the story, the Sippur Yetzias Mitzrayim. The Maharal in the Pesichah to the Haggadah says, l'choirah, the Haggadah is a question. Why? We're telling a person to be marbeh l'saper b'Yetzias Mitzrayim, b'nisim v'niflaos, Hashem's greatness. How could anyone fulfill ever finishing talking about Hashem's greatness? Mi yemallel gevuros Hashem, yashmia kol tehilaso. The pasuk tells us in Tehillim, mi yemallel. What does yemallel mean? Mi yemallel Avraham. You can't even fathom. Maharal explains, it doesn't mean to speak out. Yemallel doesn't mean to word. It means even to understand it, to comprehend it, to fathom, to verstehen. Mi yemallel gevuros Hashem, yashmia kol tehilaso. And the Maharal says, because actually, even if you do understand it so much that you couldn't even finish saying it, that's yashmia kol tehilaso. So it's a double wunder. It's a double question that Dovid HaMelech is posing. Mi yemalel, who could understand it? Who could grasp it? And the second issue is, Yashmia kol tehilosoi. You can't even say it all. Kamus haneichos, brisker nusach habeis. As hezogt the Maharal, kamus haneichos. We can't understand. You can't get down to the bottom of the Ribono Shel Olam's nisim and niflaos, kamus haneichos, because we can't understand the depth of it, nor can we actually speak out the numbers of it. They're so great. And he brings the Gemara. The Gemara says in Brachos, ... Gemara Brachos, lamed gimmel amud beis. Someone came in front of Reb Chanina and he said, in the davening, ... It was going on and on. So Reb Chanina tells him, That's it? That's that, that, that? Whatever you say is still not enough. And he brings a mashal, a mashal ... And he brings from the Rambam, Moreh Nevuchim, that explains the Gemara, chelek alef, perek nun beis, that it can't be that you could say out all the shevachim, because they're so deep, they're so great, and there's so many. It's impossible. So how could we talk? That we want that you should speak out the shvachim of the Eibishter. Fakert, by speaking out as much as we do, we're actually undermining, because it's really more. The Gemara tells us that by speaking a thousand shvachim, that's all. So that itself is a bizayon. And therefore all we do, says the Gemara there in Lamed Beis, the shvachim that Moshe Rabbeinu said. That's all, which is what we say in our Shemoneh Esrei, Kel, Hagadol, HaGibor, HaNora, and that's it. Because since Moshe said it, we'll follow the nusach that Moshe said. Fregt the Maharal, so how could we say, Hagodel, laharich b'nisim v'niflaos of the Rabbeinu Shlolem? No, Rabosai, a gute kashe. The Gemara actually says, whoever speaks out all the shvachim of the Eibishter, nekar min ha'olam. They say, what, you think? You're embarrassing the Melech. You're chayav mamash misah for embarrassing the Melech. What, this, this, this, this? That's all? Nekar min ha'olam. So how do we understand sippur yetzias Mitzrayim?

Enses de Maharal, a very interesting teretz. And it's a yesod in the sipur yetzias Mitzrayim and the Haggadah. Zogt the Maharal that the truth is we can't complete the task of speaking out all the gadlus of the Ribono Shel Olam. But what are you going to do? We need to speak as much as we could, shelo yihyu k'fuyei tov. Imagine a person says, You know what? I won't bother thanking you. Why? Because I can never thank you properly. Shvach excuse. Try your best. Give it your best shot. Try your best. Zog vifel du canst. You see, a guy says, I wouldn't know how much to thank you. I can't even begin. You know where that comes from? Deep down, that's a kefiyas hatov. You don't want to, so I can't begin to thank you. The chateres, I can't begin to thank you. So the other guy says, Okay, but try, okay, you know, give it your best shot. Zogt the Maharal, that's what we do by the Haggadah. Ein hachanami, we can't ... gevuras Hashem. We can't begin to understand and to count and to fully appraise all the chasdei HaKadosh Baruch Hu. That's the mitzvah. So we try and we do as much as we could do. I even like the lashon of the Rambam, kefitzatz chus l'shone. What does it mean, kefi tzachus? Chayav adam, a person, sheyeh... sheyimarbeh b'nisim v'nifla'os, shelo lefi tzachus. The best you could do, however you could do it. Some are more eloquent, some are more clear. Explain it. Do what you can do. The remes says Rabbeinu Saadya is mefaresh the Rambam. The Rambam says that the part of the mitzvah of Sippur Yetzias Mitzrayim is not just to talk about the Rabbeinu Shalom's greatness. We know the Rabbeinu Shalom's great, but we need to talk, it's nigea to us, how we perceived. The Pachad Yitzchak, when he brings this Maharal's kasha, it's interesting the way he introduces the teretz. He says, v'ulai efshar ladun b'eimah. It's like he has like a fear. It's an interesting nusach, the yiras hakavod to answer the Maharal's kasha. How could we talk gvuras Hashem? And the answer is, it was meant that we should understand it. It was meant for us. So lefi the way we understand it, atah daas is their mitzvah. You're right, you can never grasp it all. And this Rabbeinu Saadya is a Rambam that says clearly it's not only to talk about the nisim v'nifla'os mitzad the Rabbeinu Shalom's greatness. But it's l'hodos. Lashon the Rambam in Sefer HaMitzvos, by mitzvah kuf nun zayin, is Tzipuy Yetzias Mitzrayim, says the Rambam in Sefer HaMitzvos, aseh kuf nun zayin: V'chol mah sheyosef b'ma'aseh v'ya'arich hadvarim b'hagdolas mah she'asa lanu Hashem, u'ma she'asa imanu haMitzrim, el l'chamas, v'eich loch Hashem nikmaseihem, u'v'hodos lo yisbarach al shegemalanu michasadav. So it's not just to talk about the Ribono Shel Olam's greatness, but it's to be modeh to Him, to thank Him, v'hodos lo yisbarach al shegemalanu michasadav, that He gave us from His chasadim. Rabbi Yerucham in Daas Chochmah U'Mussar, chelek aleph, a little bit further, says, if you notice, the Haggadah speaks about the parshah of Bikurim. Arami oved avi, that's the parshah of Bikurim. How did the parshah of Bikurim come into the Haggadah shel Pesach?

Should start. You know which pesukim we should have had? The story of Vayehi b'shalach Par'oh es ha'am, Parshas Bo, Va'eira, Bo, Teirah on the makos? No. Rami oved avi, and we darshen kol haparshah kulah, v'Arami oved avi. Says Reb Yerucham, why? Why is this the ikar? Why is this the essence of the Haggadah? Says Reb Yerucham, because Arami oved avi, bikurim is what? Higadti hayom laShem Elokecha. We tell the kohein what? Nu, says Rashi, she'eineni kafui tov. One thought to myself: k'v'nishken kafui tov, zogt pesach, bina makir tov. Could you imagine a person, nishken rasha, kum a rain, zogt, not נארייני, yeshivish, b'nishken a schlechte mensh. I'm not a bad person. Say better: I'm a good person. Nu, a yeshivish, a gute kashes, a meiredige kashes, she'eini kafui tov, zogt she'ani makir tov. And the teretz is, I'm makir tov. You know what that means? Du farshteyst? Signog az b'nishken kafui tov. That's enough. Vos sh'neich a madreige, sh'neich a madreige. Az du farshteyst, az du farshteyst nisht, sh'neich a madreige. You know what the biggest chacham is? Az a veis, az a veis nisht. Das aleyn iz chochmah. A wise person knows he doesn't know. A makir tov knows that he can never really be an emeser makir tov. So it's enough to come and say, Gaderti hayom. She'eini what? Nu? Kafui tov. Say she'eini. That itself shows that a farshteit a bisl. And that's what the Maharal is saying. Zogt Reb Yerucham, if this is the yesod of hagadah, mildachtzach, we can add, if you notice, what is it called? Haggadah, yeah? What is the parshah of bikurim? Eineni kofi tov. He gadeti hayom. Haggadah. It's the same lashon, habeisai. Dachtzach, zehr meduyak. It's beautiful. If your children will ask you, and those that don't have children, mitz Hashem, you'll remember the shiur, you'll give it over. L'maaseh, buzz this habrachah, l'maaseh, buzz, bincha bencha, yeah? What is the translation of the word haggadah? And the teretz is, Higadeti hayom laShem Elokecha. Haggadah. I'm announcing. I'm announcing. I'm proclaiming she'eini kofui tovah. There's an interesting ha'arah. The Maharal over here says that even in tefillah. One is not allowed to say all the shvachim of the Ribono Shel Olam. And the raya is because the Gemara in Brachos, that Reb Chanina was upset that the person was in the context of tefillah. Meileh, zogt er, hagadah, that was chasipa yetzias chiyuv, and therefore you've got to do the best you could do. Interesting, interesting, that the Maharal himself, in Nesiv HaAvodah, speaks this kasha. He gives a different teretz. The discussion of the Maharal is regarding the halachic shailah, and that is: how do we ever say Adon Zmiros or Shir HaYichud for those Chassidim who say it on Yom Kippur? Mi yemalel? How could you say such shvachim? And then he goes back and forth: yeah, you're allowed to say it, not allowed to say it. The Avenezer, the Kadmonim, they do bring it, they don't bring it. So first he has a mahalach that on Yom Kippur we were like malachim. But not keneked min ha'olam, not here. It's not for a human being. You know, that's good. Chassidim should know that those that leave the shul, I don't know, they're giving up an opportunity to be like malachim.

What does the Maral? Could be, could be, shir hayichud that is said, that it speaks about all the ... halacha sheyleg, real halachadik, mamash halachadik, this Maharal. Then the Maharal has a yesod, a teretz that could be in tefillah gufa megam. In tefillah gufa megam. I'll read it to you. ... V'ein hadavar zeh domeh ... l'ma she'amru perek Ein Omdin, hahu d'nachis kamei, davar zeh einoi, ki ma she'amar kan she'os l'saper b'shvacho shel Makom, hainu achar hatefillah, shenir'eh shelo ba rak l'saper b'shvacho shel Makom, aval in davnin, megam. I'm not here to give you a pilpul shiur. What do you do with the Maharal, the stirah, and even bigger, the Gemara. The Gemara is mashma not as this. Nu, ... right? Megam, megnish, megya. Okay, but that's not the point. We're not giving you a pilpul shiur. So let's talk l'maaseh, in davnim megam. I want to digress for a second, if you don't mind. It's a tantalizing. Does everyone remember the Gemara in Pesachim? The Gemara says that a Tanna turned to his eved and he asked him a she'eilah: Avdo, an eved, that the master went and let him out l'cheirus. What is his responsibility? Chayav l'hodos lo; he's mechuyav to thank him. ... Avde d'ma... what I'm told, the nisim. Tell me, did the master take him out? Did the master let out the eved miraculously? No, he just freed him. Oh, mamish, the eved, that you chapped, that farstanden, he understood. What's the pshat, chaveisai? You see, mamish from the Gemara, it's all about hakaras hatov. You see from the Gemara. Tefillah. What is tefillah? What is tefillah? So, let me tell you over a meiredike Ramban. The Ramban explains why was this world created. You ever contemplate that question? A gantze velt, a whole world, and it's so complicated, the world. In Yiddish, ... tumults a chavelt. Do I have to translate that, rabosai? Okay, please. Tumult. Everybody knows. Chavusa tumult. You'll get it from the word chavusa tumult, right? It's tumults a chavelt, yeah? So the Ramban, at the end of Parshas Bo, when he talks about Yetzias Mitzrayim, he says a meiredike chiddush. Zogt the Ramban. V'kavonas kol hamitzvos shena'amin b'Elokeinu v'noideh eilav shehu baranu. Every mitzvah has a lesson. It has a point, and that is that we should know and thank the Eibishter that He created us. V'hi kavonas hayetzirah. That's the purpose of creation. She'ein lanu taam acher b'yetzirah. There's no other explanation. There's no other reason for creation. V'ein Kel Elyon chafetz b'tachtonim. The Ribono Shel Olam has no need for the people in this world. Creation, humanity, vos darf it? Atach malachim. He has a whole celestial around Him. And the answer is, Mevat sheyeida ha'adam. Adam. Man should know. Veyodeh l'Elokav shebarai. He should thank the Eibishter that he was created. Shebaranu lichvodo, that the Ribono Shel Olam created us for His kavod, yeah. V'kavonas rememos hakol b'tefilos, and that's the point of kol, of tefillah. What is davening? And the idea of coming...

To beis knesses, zchus tefilas harabim, zeh oshi livnei adam, makom miskabtzu v'yodu l'Kel shebaram v'hemtziam, v'yefarsmu zeh v'yomru lifnei Boreicha, Anachnu, we are Your creation. Adam. Adam was created to be modeh to the Ribono Shel Olam, and that's tefillah. The Maharal is saying a me'odige chiddush. If you're talking about Hashem's greatness, Hashem's a lot greater than you can imagine. But if you're talking the Ribono Shel Olam's greatness in tefillah, tefillah means hakaras hatov. I thank the Ribono Shel Olam, but You created me, and that You're sustaining me, and that's what the Maharal means. That if it's in tefillah, it's mutar. It's only achra tefillah; it's a pram shenirah shelo borak l'saper bishvacho shel Makom. If you're just trying to bring out the Ribono Shel Olam's greatness, don't try. But if you're trying to thank the Ribono Shel Olam, there's a nusach in tefillah, k'eved kamei marei. Davening is like an eved kamei marei. Kol ma shekan eved is koneh rabo. An eved knows that everything is his master. And yet on top of that, the master goes and frees him. The hoda'ah to the Master is so great, and that's tefillah. And in tefillah, the Maharal is saying a person could be mesaper b'shvacho shel Makom. I say, let's chazer one more time. It's very important that we understand, when you're davening to the Eibishter, what are we saying? What are we davening to the Eibishter? We're trying our best to thank the Eibishter. We're trying our best to thank the Eibishter, to the best of our capabilities, the chasdei HaMakom. But it's interesting, we also ask a lot of things in tefillah. You're right, there's gimel rishainos, Elokeinu, l'ma'an, gimel b'rachainos. That's hoda'ah, and the gimel acharainos, nu? L'mared Reb Chaim. Reb Chaim zogt doch that what's kavanah in tefillah, nu? Omed lifnei HaMelech, the Rambam, that he's standing in front of the King, right? I don't know, there's a lot of tefillah which is much more than that. It's about asking and asking and asking and asking. ... that when a person has a need, it's a funny thing, the entire Shemoneh Esrei turns into that need. For example, parnassah. Reb Yisrael used to say, a guy who's mamash... Searching for parnassah, he's having a hard time. So the first bracha he makes, Ribono Shel Olam, kel hagadol, hagibor, so you can give parnassah. Second bracha, mechalkel chayim b'chesed, give me parnassah. Ata chonen l'adam daas, give me seichel so I can have parnassah. Parnassah, shemakriv... parnassah, parnassah, they got... conflict in parnassah. What is, l'chaire, tefillah? It's עומד לפני המלך. You're standing in front of the King. So how did the bakashas, how did bakashah come in? And you're supposed to be modeh to HaKadosh Baruch Hu, yet we're asking. On one hand we're thanking, and at the same time we're asking. And it's supposed to all be in the context of what? Melech, that He is the King. Pashut pshat, nu, yeda lach, pashut pshat. Okay. Rabosai, let me tell you over a peledike Ramban. Beautiful, beautiful Ramban, beautiful. What is Adam? You notice Ramban says it over here.

Mensch should understand and thank. The Ramban in Parshas Vaeschanan—sorry, in Parshas Haazinu: Am naval v'lo chacham. Am naval v'lo chacham. What's a naval? No? ... Everybody has eyes on naval. What is a—what does it mean? Zogt der Ramban, you know what a naval is? A kafi tov, says it clearly. If a person is oiseh tov v'chesed yekarenu div, aber meshalim ra l'mi sheheitiv imo, nikra naval. He's called a naval. And the Ramban explains that what is the term naval? It's actually nefel. The peh—it's פירוש הרמבן—that the peh and the beis are interchangeable. Nefel. He's like a dead person. He's not alive. Alepnisht. I want to see the pasuk. Okay, so the pasuk is in Haazinu, pasuk vav: Am naval v'lo chacham. He's not wise to understand the chesed that the Eibishter did for him. Am naval—naval is nefel. I read you the lashon of the Ramban: V'yitachen sheyikarei kein ba'avur shehu nofel mi'bnei adam. Can I use simple terminology? A nikemensch, plain and poshut. Adam is a makir tov. You're not a makir tov, you're not an adam, you're a neifel, the lashon of the Ramban. It's like, כאילו נבלות, like the grapes that are not ripe. He never matured. Adam means he's taking the chumash over to him. What's the problem with the Chumash? ... The shener an dan, a mensch. You know, sometimes things that we were taught from our fathers and zeides, simple things speak volumes of much more than maybe all the Torah that we say over today, say that you say over from the Kotzker. לעולם יהא אדם ירא שמים בסתר ובגלוי. So simple it means, לעולם יהא אדם ירא שמים, a person should be a yerei Shamayim. Kotzker said you need to put a comma: לעולם יהא אדם, comma. First frier daf mem-zayin, adam. Then you could be a yerei Shamayim. You see? First, daf zayin, adam, the basics. לעולם יהא אדם ירא שמים בסתר ובגלוי. First, לעולם, first יהא אדם. What is adam? Adam was created to be makir tov in the Ribono Shel Olam. I want to tell you something interesting. What was the chet of Adam HaRishon? And everyone's going to answer me, no? Eitz hadaas, yeah. The Eibishter said no, huh? And he did it anyway. That's not what the Gemara tells us. The Gemara says, what was his onesh? That he was a kafui tov. Isha shenasata imadi, kafui tov. But that's not what happened. I mean, look at the pasuk. The pasuk says that he ate from the eitz hadaas. I want to tell you a gevaldige vort. I've said this in the past. I'm going to say it again. It's a beautiful thing, Reb Leib Chasman. The Medrash says, Isha shenasati imadi, hi nasnah li min ha'eitz v'ochel. What is the past tense of eating? So, chalti. She gave it to me, I ate. So it should have said, hi nasnah li min ha'eitz v'achalti. Then it says v'ochel. Says the Medrash, ochel v'oid ochel. I'll do it again. Tell me, arezei the Fridige Maggidim, Reb Shalom... is that crazy?

Completely in shugge? The Ribbeinu Shleimah schreit dem on. The Ribbeinu Shleimah is screaming at him, Where are you, Ayeka? Vu? And ask, the Ribbeinu Shleimah was ton a chamor. Oichel is past, present, and future. Achalti is only in the past. Zaka bleip chasman the tablets. He says, Ha'isha asher nasata imah, he blamed her. You don't take responsibility for your actions, you'll do it again. Of course he never said he was going to do it again. Another avas hamench blames the other person. Take responsibility. Oichel v'oiray. Over the years, I've come to understand the megedike vort. Bleip chasman was a million times bigger than I'll ever, ever be. The heilige bleip chasman. Mi yitachtzach zogen a poshete zach? A kafui toiv, he's going to do it again. A mensh that's not makir b'tovaso shel HaKadosh Baruch Hu, a person who doesn't really is a ganzn opgefregt. My grandfather told me that Rav Hutner once told him that in Slabodka there was a nusach. Now, I don't know why my zeide called Rav Hutner, because my zeide was also in Slabodka, but he said that Rav Hutner would say over, Az tachtzach either from the alter. I was young at the time, so I don't remember who exactly he was quoting b'shem who. A mensh vos am kafui toiv is in ganzn opgefregt, and that's the only thing that is in ganzn opgefregt. Everything else, we could talk, we could fix, we could this, but if you don't have hakaras hatov, finished. You're not adam. V'isha shenasati imadi, kofei tov. Even on that, shenasati imadi, the Ribono Shel Olam gave you a matanah. He actually gave you a matanah. You're mamish in the matanah, you're kofei tov. Oichel v'oid oichel. I'll eat again. Now I go back. Midatzach, chadosa d'heilige Rebbi Ruchin meant in his sefer. Kol hamarbeh l'saper, harei ze meshubach. The mensch, the person, the adam atzmo is meshubach. He's appreciative. He's a bigger person. The maila of a human being, to be able to appreciate, to be able to look back and thank the Ribono Shel Olam. Harei ze, der mensch alein, der adam, is a meshubach. He's a good person. The greatness of a mensch, to be able to be makir tov to the Ribono Shel Olam. That's tachlis ha'adam. That's why we were created: adam. I want to tell you over a ma'aseh. I saw the Maharal speaks in the Hallel of the Haggadah. Hallelu... Avdei Hashem. Hallelu es shem Hashem. It's double lashon. What's Hallelu avdei Hashem? Hallelu es shem Hashem. Zogt the Maharal, zeh Hashem. He says like this: there's two halels in the Hallel that we say in the night of Pesach. One, we shouldn't be a kafui tov, like we spoke. So all the way throughout the yesod in the beginning of Haggadah. That's Hallelu avdei Hashem. Notice, remember, what is the lashon? Avdei, avdei Hashem. An eved knows he has nothing, only the Eibishter. Whatever he has is all balabos, it's all the melech, it's all from the king. He has nothing, he can get nothing. It's all melech. It's all his—it's the adon. Hallelu es shem Hashem is taka about Hashem's greatness. The second thing he says, avu mitzad she'oisim hamnisim v'yeshuos l'ma'alah, shedavar zeh mitzad amitas shmoi, Hashem's greatness. That's also Hallelu. No? Yedalach freg, I'm—

No, I'm waiting for you to ask. No? I thought we said a yesod that you can't come and talk about the Rabbeinu Shalom's greatness מצד His greatness. Und dos zogt men in Hallel, Hallelu avdei Hashem, what He gives me. Hallelu es shem Hashem. So yar takke speaking about Hashem's greatness. I give you a teretz, chaverai. Shein vigol, mit a maaseh. I don't understand. Vos heist. You ready, chaverai? Listen good, listen good. Hear, hear good. The second bracha in Shemoneh Esrei is called what? Gevuros. What is gevuros? Hashem's greatness. The Ritva says in Maseches Taanis, the Ritva says, why is it called gevuros? Zogt the Ritva, inyan hachasadim shebebracha zu mevatel maareches hakochavos. It's chasadim of the Eibishter, which are beyond. It's parnassah. You look at the Tur. The Tur says it's about having children, bechalkel chaim bechesed, kinder, parnassah. It's all, and that's above. It's chasadim which are beyond. What is Hashem's greatness? We talk about Hashem's greatness. Is it the fact that He's able to do these chasadim? I thought to myself, what's the pshat that gimel mafteichos b'yado shel HaKadosh Baruch Hu? Why? The Ribono Shel Olam does these chasadim because He wants to be meitiv, so He does it Himself. These are chasadim. The Ribono Shel Olam gives kinderlach, the Ribono Shel Olam gives parnassah. The Eibishter... Ki im l'yadcha amleiah. We ask the Eibishter, I should feel that it's directly from You, that You're taking care of me. Ki im l'yadcha amleiah, pesuchah, kedoshah, v'rachavah. That's the gimel mafteichos. In Mitzrayim also, the Ribono Shel Olam was what? Nu, shlaf nish, chadeish hayeikum, nu. The Ribono Shel Olam didn't sleep the night of Pesach. Shema Yisrael, hineh lo yanum v'lo yishan shomer Yisrael. So למה דווקא the Ribono Shel Olam didn't sleep? Lama heaven, you hear? Ani v'lo malach. The Ribono Shel Olam Himself went down, because it's b'ni bechori Yisrael, a kind, an eigene kind. How do you take care of a child? You don't send Yenem. Would you send Yenem? The principal needs—there's a problem in school. You know what? Call your neighbor. Maybe you can go and take him. Tata kumt alein. Tata kumt alein. I'm gonna tell you something. I know it's late. Give me two more minutes, s'vaseh. Sochati lo chesed v'raich. What's chesed nu rayich? What does it mean? So it means you're young, you're a young nation. You were still not solidified. And af al pi kein, you were able to go with emunah. But that zechus, sheinah, kleinah areh, ahergisht a rabbeisai. There's a goyen in the Haggadah. The goyen in the Haggadah says that there's a problem with the lashon. Why do we take matzah? Shelo hispik b'tzekam l'hachmitz ad sheniglah aleihem HaKadosh Baruch Hu v'go'alam. Ad sheniglah—nothing. Shelo hispik b'tzekam ad shegalam HaKadosh Baruch Hu. What's niglah? Where did that come into the Haggadah? The goyen, chakt a kashya. It's shein. The whole Haggadah—it's shein. It's beautiful. You hear? What's ad sheniglah aleihem? Lo hispik b'tzekam l'hachmitz till ge'ulah. Says the goyen, you don't understand how Yetzias Mitzrayim worked. He has a—

Question: who goes on a journey without preparing? You're told you're going, prepare the tuna fish sandwiches. Come on, vos tut zich op mit dir? You ever try going on a chol hamoed trip without any food? Geyt. We see, a yanah chol hamoed trip, right? Fragt the goy, why didn't they prepare? So the goyim, they were preparing. But what happened was, it was niglah aleihem HaKadosh Baruch Hu. They saw the Ribono Shel Olam. They dropped everything, and they ran. Dropped everything and they ran. Ad she'niglah aleihem HaKadosh Baruch Hu. They saw and they said, This is what we want. Who thinks about preparing? Mitgalafin. And I believe that's the pshat, Zacharti lach chesed neurayich. It's like a small child. Naar Yisrael v'ohaveihu. You ever see when a child sees his father across the street, he can run across the street even if a car is coming. Az tat a leibt in taten. Zacharti lach chesed neurayich, lechteich acharai. You ran after me. Moshcheini acharecha, narutzah. We ran. That was the behilus. We ran. Now let's go back to the teretz of the kasha, mit hamaaseh, and we're done. The Ribono Shel Olam does chesed, yeah? You know why the Ribono Shel Olam does chesed? Because the Ribono Shel Olam is a baal chesed. And that's the gevuros of the Rabbeinu. That's the greatness of the Rabbeinu. You know, says this Sefer Ikrim of Albo. The Sefer Ikrim says this vort. What's Rav Albo in the Sefer Ikrim? He says, What's the pshat? He says, We're different. The Rabbeinu Shleim is different than a regular person. A regular person is a mishalem ra tachas toivah. Anyway, I could say it if I read it to you inside. Hezkiru bracha zu chasadav shel HaKadosh Baruch Hu, mechayeh meisim, mechalkel chayim, someich noflim, rofei cholim, lilmois she'ein gevuros hamakom ki gevuras basar vadam. What's Hashem's greatness? That He's a meitiv. That He's a meitiv. Gevuros basar vadam, when a person is strong, what does he do? ... He's mashpil the guy. I'm strong. The Rabbeinu Shleim's strength is the opposite, is to be meitiv. That's where He's someich noflim, rofei cholim, matir asurim. Narah beisai, let's go back, okay? Avada halalu, Hashem. What is the sheim Hashem? Which part? Not Hashem's greatness lefi his koiches, because we'll never understand. ... The Rabbeinu Shleim is so great that we can never achieve understanding ... gevuros Hashem. So then what did he mean, halalu? Avdei Hashem, how do we sheim Hashem? This, that He does nissim for us, that chelek we have to be makir, that the Ribono Shel Olam, Shmo yisbarach, gevuros HaKadosh Baruch Hu is lheitiv u'leheitiv u'leheitiv. We thank and He gives, we thank and He gives. I end with the following story. Fraynd, what's the name of the Rosh Yeshiva that Hagaon ...? ... Chofetz. I have a friend that hooked me onto a sefer. He called me up and he says, Aaron, you need to go and buy this sefer. I said to him, Tzvi Meir, ... Reb Elya Lopian, chashuver Yid, a man. I said, You're telling me to buy more sefarim? You know how many sefarim I have in my house? My wife warned me, one more sefer, you'll have to go out. The sefarim stay, you'll go. That's it. There's no room. Ein ani v'hu yecholin ladur b'dira achas. There's too many sefarim. I'm not going to let it. So I figured I'll have to sneak it in. So first I wanted to—

Check it out. So I went into the store, I started looking, and page after page after page, I saw adam, greatness of what a person could achieve. How do you only buy that sefer? I bought every sefer that was put out on this person, Rav Ganachovsky, zecher tzaddik v'kadosh livrachah, was Tchebiner Rosh Yeshiva, who just passed away recently. Haganasar is one of them. I see my son's in the crowd, he's laughing. He knows the milchama that we go through with the sefarim in the house, Baruch Hashem. Well, you were the one that had to buy me the sefer. He was my accomplice. Listen to him, and with this we end our Pesach, and then you'll understand how gadol shel Pesach. Rav Ganachovsky, as Rosh Yeshiva, was presented with a problem in yeshiva: two bachurim didn't get along, were killing each other. There was kinas sofrim there, there were jealousies, and they were fighting, and they were ruining the atmosphere of the yeshiva because of it. And anan choleh had a special meeting on how to deal with this. Rav Ganachovsky said, I'll take it. I know exactly what to say. And he calls the two bachurim in, and he says, I want to tell you something. The truth, I feel terrible for you. I feel so sorry for you. Why? I can't believe in a million years you're a happy person. You can't be happy people. Why? Maybe I'm happy. I enjoy fighting. Maybe that's what makes them happy. What? What was so confident that— See, he explains to them the following. He says, You know, take me. I wake up in the morning, I put on my shoes, my clothing, and I walk out, and I see a beautiful world. And I think to myself, Bishvili nivra ha'olam. Look what the Ribono Shel Olam gave me. Bishvili nivra ha'olam. Look at the beautiful... I walk the streets, and I see everything bishvili. Look at this. It's all for me. So I could be able to walk and buy food and then come to yeshiva, and then when I walk into the yeshiva, I have the sefarim, and then I have my chair and my table. Look what the Ribono Shel Olam gave me. I'm ecstatic. Look how much I have. Look how much I have. Now I start looking around, and I see that Rosh Yeshiva and the yeshiva, and that Rosh Yeshiva, he says a better shiur than me maybe, and he says better Torah, and he has a bigger lamdan. So what? I'm thinking to myself, I'm lacking? I'm missing something? Oh no. You know how I look at it? The Ribono Shel Olam gave me an opportunity that I could gain from that person. So it's a chesed of the Eibishter. I could become this type of lamdan. I could hear this type of Torah. I could get this midah tovah from this person. That's bishvili nivra olam, even on what I don't have. So I come to yeshiva and I can't wait to come. I'm excited. Everything. Look at the chesed that the Eibishter does for me. You, on the other hand, you're mekaneh. So you're walking around, what I don't have. You have very little. You're going to start being mekaneh. Then you don't have this, and you don't have that, and this guy has this you don't have, and this guy has that you don't have. You could start making the list, so you're probably a very unhappy person. Adam. We all search to be happy. Everyone talks about wanting to be happy. Learn to be makir tov. Learn to see the good and to appreciate. That was Adam. That was the tachlis habriyah. And that's simcha. That's where simcha comes from. I wish you all, you kayim v'garta, she'eincha kafui tov. Be makir tov on every prat in Hagadah. It's every prat. You notice how we thank Hashem for every detail.

מלמד שהיו מצויינים. ושמחת בחגך, that will be an intrinsic. You've just experienced another Torah class, brought to you by TorahAnytime.com.