Pesach: Sippur Yetzias Mitzrayim, True Freedom, and Liberation from the Yetzer Hara

Transcript

The focal point of Sippur Yetzias Mitzrayim, Sippur Yetzias Mitzrayim, the mitzvah min haTorah, Sippur Yetzias Mitzrayim. It's the essence of the Seder. Matter of fact, the Acharonim have brought down all the mitzvahs that we do are kiyumim in Sippur Yetzias Mitzrayim. We eat the matzah, we eat the maror. These are events in the Sippur Yetzias Mitzrayim, and we play it out, the ma'aseh in action. It's not just to eat matzah. The eating of the matzah, the maror, arba kosos, it's all in the Sippur, the chelek of the Sippur Yetzias Mitzrayim. I don't have the time to elaborate on this, but this is what's brought down in the Acharonim, ... Even the mitzvahs are all nichlal in the Sippur. Is Sippur Yetzias Mitzrayim a history lesson? Is it the course of events that took place hundreds of years ago and repeated? The emes is, it could also be a Hallel v'hoda'ah, it could be a praise. If you look at the Acharonim, many Acharonim learn that the Sippur, the Haggadah, is the Torah's Hallel v'hoda'ah. That's why Kol hamarbeh lesaper, harei ze meshubach. The more you talk about it... The more you're meshubach because you're praising Hashem, the more, the more you talk. There is a mahalach. There is a whole slew of Acharonim that learn this way, and it's the gedder of Haggadah. Praise. Haggadah is a praise to Hashem. I believe that there is another understanding to the Haggadah, and it's not just history, but it's nogea to each individual b'zman hazeh. This is taken from the Haggadah itself. A person is mechuyiv that he should say, Ilu yatzanu miMitzrayim, as if I left Mitzrayim. Chayav adam liros es atzmo, ilu yatza miMitzrayim, as if he left Mitzrayim. So what do we see from here? That it's not just past events, but you see in the Haggadah, you pasken that way in the Rambam, the Rambam brings it down lahalacha, you have to somehow make it muchshi, meaning it has to be tangible today. It's not some history. Chayav adam liros es atzmo, ki'ilu hu yatza miMitzrayim, as if he left Mitzrayim. So the talking of leaving Mitzrayim is not history. It's today. How is it, right? He doesn't understand it. How is it today we left Mitzrayim? Chayav adam liros es atzmo, he should see himself as if he left. Why should he do that? Why should a person view himself like he left Mitzrayim? Could you imagine they have the picture books about leaving, you know, Egypt, and he's, Oh, I'm right here. Look at me. I'm in the— He has to view himself like he was taken and locked him up. So a person would have such fantasies, he would say that he's dangerous to the public, he's not well, you know. But the Maggid and the Rambam lahalacha pasken, the Rishonim and everybody after, the Chazal, that you're mechuyiv to do that. So how can I be mechuyiv to be completely unrealistic, completely in fantasy? So the truth is, ki'ilu yatza miMitzrayim. Chayav adam lirot es atzmo ki'ilu... ki'ilu, as if. Maybe the chiyuv is not that you left, but the chiyuv is ki'ilu you left. Correct. I don't know yet. We didn't get there yet. We're going to explain that. But first I'm explaining what does it mean, you left Mitzrayim. I didn't leave Mitzrayim, so what do you want me to have, a good imagination? So the answer is, it never says that you're mechuyiv to think that you left, but you're mechuyiv to think ki'ilu, chayav adam lirot es atzmo ki'ilu, as if he left Mitzrayim. So the pshat is not—

You literally left, but like you left. It could be, here's the lashon, ki'ilu yatzu miMitzrayim. Now the truth is, it's very possible that we say that it is relevant to you like you left, because we also say in the Haggadah, אילו לא הוציא הקדוש ברוך הוא את אבותינו ממצרים, הרי אנו ובנינו ובני בנינו משועבדים היינו לפרעה במצרים. If we wouldn't have left, I would be meshubad l'Paroh in Mitzrayim. So by Hashem taking out my forefathers, comes out that I left Mitzrayim. Maybe that's what it is. Since, if not for the fact that Hashem took out the Yidden, so then I would be meshubad. So the fact that Hashem took my forefathers out means He took me out too. But how can we say that, which is a very famous question, who says? How do you know that's true? You know, Sancheiriv came and he conquered the whole world. So maybe Sancheiriv would come and conquer the world. So how would you think to say, Oh yes, I would still be meshubad l'Paroh in Mitzrayim? How do you know such a thing? Who said? And who said it would be Paroh? What's the lashon of the Haggadah is, אילו לא הוציא הקדוש ברוך הוא את אבותינו ממצרים, הרי אנו ובנינו ובני בנינו משועבדים לפרעה במצרים. I don't know who said. Who said? Ba Sancheiriv. Sancheiriv came, ובילבל את כל העולם. He turned around the whole world. Another question. Yeah, so let's say we would still be Mitzrayim somehow, maybe. Meaning, when Sancheiriv came, don't think Sancheiriv went and didn't keep the slaves that he took, that he conquered countries and he kept the people as slaves. But it wouldn't be Paro. Even if the being Mitzrayim is, it wouldn't be Paro. How do you know Paro? How could we definitely, definitively say leParo in Mitzrayim? Now the truth is, rabosai, even the Mitzrayim is not so pashut. Do you know that the Egypt that we have today, the Egypt that we have today is not real Egypt. You know that? It's not real. Yeah, these are the original Egyptians? These are Africans. It's something else. It's African, Arab, it's something else. Anybody who knows history, who keeps up, this is not Egypt. So we couldn't even say, with a clear mind, with an honest heart, so to speak, this is true. What's the pshat? ... להוציאנו ממצרים, ... לפרעה במצרים. You know, it's interesting, we stress not only Mitzrayim, but we stress Paro in Mitzrayim, right? כל לחמא עניא, ... בארעא דמצרים. This is the poor man's bread. Then it says, עבדים היינו לפרעה במצרים. Why is it so important to speak about Paro? Technically, yetzias Mitzrayim, Hashem took us out of where? Is this crucial? To stress, to emphasize that there was shibud not in Mitzrayim, but there was shibud to Paro in Mitzrayim. Avadim hayinu l'Paro b'Mitzrayim. We were slaves in Egypt. Now, it doesn't say that. It says, Avadim hayinu l'Paro b'Mitzrayim. Now let me tell you another yesod. In dikduk, the way it works is like this: when you want to say to who, you say to who first. When you want to say where, then it becomes to who where. So if, let's say, the shibud was to Mitzrayim, it should have been Avadim hayinu l'Mitzrayim. It is Paro l'Mitzrayim. It would have been, it should have been Avadim hayinu l'Mitzrayim, or Avadim hayinu b'Mitzrayim l'Paro. The nekudah over here is Avadim hayinu l'Paro, and then it's where? B'Mitzrayim. So the shibud is not so much Mitzrayim, but it's Paro. There's a big emphasis here that the shibud was to Paro. When we talk about Yetziah, we don't say Yetzias Paro, miShibud Paro; we say Mitzrayim. I want to tell you something very interesting. Vayhi b'shalach Paro es ha'am. Paro sent out the people. If you take a look at the...

Many of the mefarshim. Nice. ... Your Torah is so... I'll take that as a compliment. Yep. Let me ask you a question. Why was it so important, by, Vayishalach Pari es ha'am? Pari sent out the people. Hashem took them out. Vayishalach Pari es ha'am. So the Brisker Rav speaks halacha, halacha. The Brisker Rav speaks about eved shebarach, a slave that left. You're not allowed to give him hanakah, you're not allowed to give him the dinim that you give to an eved when he leaves, right? The gift. Eved shebarach doesn't get his gift. It has to be that when you send them out, meileh, Vayishalach Pari es ha'am. They have to send them out. They learned the Brisker Rav. If they ran away, they wouldn't get all the presents that they left with. But the Brisker Rav, that's why it has to be Vayishalach Pari es ha'am. If they ran away, they wouldn't... And that's what you find. You find in the Torah that the story was, he ran around in the streets, Get out, goodbye, have a nice day, please get out of here. Why? It has to be kishilcho me'garesh. He threw them out. This, chabosai, is Brisk. ... It's beautiful, but in lutzkeit, ... The yetziah wasn't so much from Mitzrayim as much as it was from Pari. The shibud was Paro, so Yetzias also had to be Paro. It wasn't that HaKadosh Baruch Hu took out Avoseinu miMitzrayim. It had to be that we got sent away from Paro. There was two yetzias-like geulahs. There was the yetziah physically from Mitzrayim, and then there was also a yetziah mitzad Paro. Why was that so important? כי בשלח פרעה את העם. Why is it so important? I'll tell you the pshat like this. That is, we have to understand what was shibud Mitzrayim and what was geulah Mitzrayim. What is—now of course, you're a child, we worked hard and we were taken away, slaves and now we're not slaves. Take a look at the Haggadah. We say like this. We say, כל לחמא עניא די אכלו אבהתנא בארעא דמצרים. This is the poor man's bread. השתא הכא, לשנה הבאה בני חורין. Now we're here, next year we'll be free. השתא עבדי, לשנה הבאה בני חורין. השתא הכא, לשנה הבאה בארעא דישראל. Tell me something. You're a slave here. You're a slave here. Maybe a person's a slave to his wife, you know, or Pesach, that's what I mean. But other than that, I mean, what kind of a nusach is it that you're a slave? So why would we say שכרים in the— In this thing, I mean, it's a sheker. A person comes and says, I'm a slave this year; next year I won't be a slave. What does it mean? And especially, how does the wife say? Bishlema the man says it, because he's a slave to the wife, unless she feels she's a slave. Okay, maybe in Yiddish, the jokes, you all understand yourselves. But how can you come in with a straight face and say, I'm a slave, you're a slave? It is cute. What is a slave? What kind of slave are we? ... When we talk about slavery, there's of course physical slavery, but you see, Mitzrayim transcends physical slavery. We want to discuss physical slavery. Of course, in Yiddishkeit, is shibud tachais in a physical slavery, which means it comes to fruition in an act of slavery. So it's a lot deeper than that. It's what the chiluk between a ben chorin and a slave. What is a ben chorin? You know, for Yom Tov, that's all about cheirus. Isn't it strange that we have so much difficulties, so many mitzvahs? If you want to feel free, become a ... for Yom Tov where you can relax, sit back. The whole Yom Tov is stress, with sivuyim, no ... if you think about it, and shibudim and mitzvahs and chiyuvim and ... This is, this is ...

This is what you call a cheirim, a free man. You have to sit there with a watch to eat the matzah within two minutes. That's cheirus. On both sides, the teretz is there, geshmak. A person thinks, cheirus is freedom. And the truth is, there can be nothing far from the truth. A person's freedom doesn't make him feel free. In America, we feel freedom. That's the yetzer hara of America: freedom. We give a child open range, do what you want. What happens? The most psychiatric problems there are in the world is in the United States. You know, you speak to a person who, quote unquote, has a good life, flying in the, what do you call that, first class, in California, Hollywood. He supposedly has a good life in Hollywood. You take a look at his yoman, his diary, at three o'clock he has to go to this psychiatrist. At three-thirty he has another session with a different psychiatrist. At four o'clock he has a session with a fourth, right? Then he has a fourth with a Kabbalist. And why? He can't find the psychiatrist. You know why? Because they're going to psychiatrists. Psychiatrists are busy. There's five o'clock, there's no time to go to other psychiatrists. You're talking about a bunch of meshugaim. You're talking about a bunch of crazy people. Now where does this come from? But they're free. They have their freedom. Freedom. And the answer is, our freedom doesn't mean freedom. That's not what it means. That's not what it means. What's the pshat? Pshat is that a person is not really free because he is meshubed to his yetzer hara. Meshubed to his yetzer hara. His yetzer hara is driving him crazy. You need this and you need that. He's meshubad to his needs and his wants. If a person could free himself from all this, that's what a free man is. A Yid, a Jew, deep down, what does he really want? True, he walks around, I want a car and I want this, but that's not really what he wants. What does he really want? He really wants to do Ratzon Hashem. This is like Gemara. Klal Yisrael tells the Ribbono Shel Olam, Ritzoneinu la'asos retzoncha. Our will is to do Your will. Umi me'akev? Who stops us? Se'or sheb'isa. The leaven, the se'or in the isa, in the dough, the yetzer hara. Isn't it interesting that Pesach is an issur se'or, bal yera'eh, bal yimatzei? Because since it's about bnei chorin, since it's about freedom, and freedom is to do what you really want. And what's the me'akev? The me'akev is the se'or. Take a look at the sefarim hakedoshim, seferim based on the Zohar, that the inyan of chametz is yetzer hara, and that's why we have to clean out the se'or. Now tell me, why is the yetzer hara resembled its se'or? Why should it be that way? What does the Zohar mean that the yetzer hara is se'or? And the teretz is there, pashut. The difference between a matzah and a challah, a bread, is the se'or, which means it's the same ingredients, the same ingredients. And as far as what you need, you'll have the same in the matzah and in the challah. What does the se'or do? The se'or gives it a rise. It gives it a look. You look at it, a peach, nice. What does a matzah look like? A piece of burnt rock, right? As far as health, nutrition, wheat is the same. You'll have the same. This is what the yesod of the yetzer hara. The yetzer hara gives you a polish, tells you, you know something? Oh, I want a nice cake. What's in cake? It's flour, water, whatever, a little sugar. If you think about it, it's not too... That's taiva. The chisav li leinayin, it gives it a certain polish, rise. This is, ... flour and water. It's the most basic food. You live on it and you can be healthy. The yetzer hara takes away. The yetzer hara takes away the...

It's a negative ... It's delusions, and it makes you want other things. Even though deep down it's not what you want, that's not what you really want, that I'm gonna bring down, that a person doesn't want to give a divorce to his wife, ... a lot of forces. Or by a korban, for example, the Rambam speaks about if you have a choyv bringing a korban, you're forced. Says the Rambam, it has to be l'ratzonoi. It has to be that he wants. Deep down, that you want. ... This Chazal, that the emes yetzer hara confuses you and makes you think you want something, but you don't really want it. ... is the lechem, the bread, and the matzah. Now I want to show you something very interesting. The matzah is lechem oni or is lechem geulah? Which one is it? Is the matzah lechem geulah or lechem oni? So the truth is, we say in the Haggadah, Ha lachma anya. This is the lechem oni. And at the same time, we also say, why do we eat this matzah, the achilas matzah? Why do we eat it? Not because of lachma anya d'achala, but rather, ... which one is it? So the emes, if you take a look, the Ramban learns lachma anya, and the Maharal comes along and says it can't be. It cannot be. How can it be that the lechem oni... Is oni if it's supposed to be lechem geulah, which one is it? The Maharal has arichus on it. They will talk about it. They both true. It's both true. Lechem oni is the bread of affliction. You know when it's affliction? When you're looking for something else. The worst thing in the world is a matzah when you're looking for a good piece of cake. But if you're free from the taiva, you're free from the need, you're free from the want, the best thing is water. I'll tell you where I got this: a cup of water. When a guy wants to soda, you offer him a cup of water, it's horrible. Horrible, he can't have water. But you want to know, when you're thirsty and you really need to drink, the best thing is a cup of water. No? Could you get a bigger proof than that? The matzah is taka lachma anya, poor man's bread. If you live to have riches, it's the poor man's bread. Azehu ashir? Hasameach b'chelko. What do you mean? You have nothing, you're poor man. So how could you be rich? And the teretz is, watch, rabosai, it depends what you're looking for. You know, if you're looking for riches, having nothing is poor. If you're looking for ruchniyus, having nothing is rich. It all depends. It all depends on how you're looking at me, how you're viewing me. So the question is, Lachma anya. If the matzah is not lachma anya, it's lechem geulah, the teretz is, you're right, they're both. It depends. After you find Hashem, after you are ge'ulim, and before you are ge'ulim. It depends. It all depends on Pesach, matzah u'maror. The matzah is supposed to be what? Geulah. The maror is supposed to be what? Shibud. Tell me something, how could you put them all together and eat them? Isn't it a stirah? In the times of the mikdash, this is what Korach, Dasan, and Aviram make a chiluk: Haya Korach matzah u'maror b'yachad, v'ochlam. Contradiction. Don't forget, each one has to have its own taste. The Gemara says that there's a problem if I eat matzah together with maror, if I eat maror together with matzah. The whole sugya of the Gemara, that what? The tam is destroying the tam matzah. And here all of a sudden there's a mitzvah to take all three and put it together. It's contradictory simanim. One is a siman for the geulah, the other one's a siman for the maror. And you know what the teretz is, rabosai? Very pashut. What was the korban Pesach? The korban Pesach was that Klal Yisrael found Hashem.

That's what the Korban Pesach was. Mishchu u'kchu lachem, v'shachatu haPesach. Avodah zarah. They had to take the avodah zarah of Mitzrayim and slaughter it, and tilt. So it says in Chazal, the idea of the Korban Pesach was to kill the avodah zarah. Klal Yisrael now finds Hashem. When you take the Korban Pesach, so the maror and the geulah are interchangeable. You see? When you have maror, that's shibud. Matzah, that's freedom. The difference is the Pesach. Tell me something. How was it eaten? Let's figure it out. You took a matzah, right? And what'd you take? Hayah korich Pesach u'matzah u'maror b'yachad v'ochelan. I just wanted to know what kind of a sandwich was it. It was two matzahs and Pesach in the middle? I don't know. It's interesting, interesting ha'arah. You know how it was eaten? That's how we do it today for some reason. We take two matzahs, and we make sandwiches out of it. And I always say this over. They think that sandwich comes from Earl Sandwich. He was the first person to make sandwiches, Earl of Sandwich, and therefore they gave him the name, kvod ei Munach, l'eilu nishmaso, they named the sandwich after him. The truth is, Hillel invented the sandwich before. Hillel was the first way before Earl of Sandwich. Only thing is, maybe Hillel didn't eat sandwiches. I'm not so sure what Hillel ate. It never said sandwich. Hayah korich... Pesach, matzah, u'maror, b'yachad. He put it together, so maybe it was more like a wrap. You ever see those, what do they call that? Pita wrap, that's what it's called. Huh? So I'm saying, I'm not sure exactly what the nekudah was, but the point, what I'm trying to get at is, it's a kairach. It was like a type of a wrap, no? What am I trying to get at? I'm trying to get like this: maror and matzah. If you put Pesach in the middle of it, it turns from shibud to geulah. The difference is if a person lives for the Ribono Shel Olam, and he finds freedom, because there's eineinu la'asos retzoncha, that's deep down, especially in the heart of a Jew, that's what he really wants. And I'm going to show you something very interesting. Paras. Avadim hayinu l'Paroh. I ask you a question: why do we have to speak about Paroh? Why do we have to mention Mitzrayim, when Paroh was just the guy who enforced it, no? We were slaves to Paroh, we were slaves to Mitzrayim, and Paroh was the enforcer of it. And the answer, Rabosai, is no, we were slaves to Paroh. What is Paroh? It says, the heilige Michtav meEliyahu, hafuch lefel. He says Paroh comes from ki paruahu. You know what the word paruah means? Paruah means free, hefker, no limits. Ki paruahu, and he brings a mareh dikke raya. So what, I've shot this. I started to cry, and I'm like, you think I'm joking? I was reading and I'm saying to myself, how could a person not love to learn Torah? I saw this, I said, you know something? This is Olam Hazeh, and Olam Hazeh, there's nothing more. You know what Mitzrayim is called? Pasuk: Eglah yefefiyah Mitzrayim, called a beautiful calf. Tell me, where does it say about the calf? I'm sorry, where does it say Ki Paruhu? It says it by the calf. Vayar Moshe et ha'am ki paru hu. Parah, calf, Mitzrayim. Rabosai, this is beautiful. ... Rabosai, it's not some talk in the street. This is the real ... as they say in English. ... Eglah yefefiyah Mitzrayim, so pasuk. ... It says Ki Paruhu. Now let's discuss Mitzrayim, says the ... Meitzar, boundaries. They broke through the boundary. That was the yetzer hara of Mitzrayim, and that's Ki Paruhu, leparaid the Mitzrayim. Interesting stuff. Mitzrayim nikra meitzar. Meitzar is a boundary.

Dvu. And he says, interesting, Mitzrayim was such a place, Chazal tell us, that it was so closed and boundaried that you couldn't even leave. The boundaries, Mitzrayim, meitzar. He says, he speaks about a little bit the Sfas Emes, and all those that like Kabbalah should read over here because it's, you know, interesting stuff, Gehenim, Sfas Emes. I'd rather not because it's a little too deep. Al kol panim, he says like this, interesting. Now I just read you the last line: Harei shebechinas hanhagas hatumah sheb'Mitzrayim. What's that? That's the laugh when you read the—what you just read. That's the laugh, is that if I read it, you'd walk away just enjoying that line of it. And that line needs to be explained. It could have a whole hour שיעור just to explain that line, that the Sfas Emes of Mitzrayim. And there's a lot of things that go through my mind when I read that, and I don't want people to walk away and, you know, he said the Esav is the sar of Mitzrayim, the Gehenim. I want you to understand what— I don't want it to be, you know, a game. The whole world over there. Yeah, there's a world going on over here, and I'm laughing that you're going to make a game out of it. It's not doing things, people, so I try to get to the point. Harei shebechinas hanhagas hatumah sheb'Mitzrayim hi bechinas hagvul. You know what the tumas Mitzrayim is? Destruction of the gvul. Sheyuchal likanos ulespashet ki'ivas retzono. You can go in, פרוע, hefker, do what you want. V'zeh taam hapnimi likrias kol malchei. Says the Mishnah, that's why all the kings of Mitzrayim had the same name. Paro wasn't a private name; it was the name of all the kings. What? Hefsker, hefker. I would say it a little bit differently. You see, we want to say meitzar is the breaking through, and the meila peruah is the hefker that I broke through the boundary, and all the kings were called parutz. I would have said it a little bit differently. I would have said like this. So, I can't. Meitzar is not breaking through. Meitzar is enclosed. A person, because of his taivos, becomes meitzar. He becomes enclosed, trapped, trapped by his taivos. Now I'll tell you where I'm getting this from. What's wrong? He says a little differently. So what should I do? He doesn't say this, and I'm saying it. What's wrong? What's wrong if I say it? I know you thought, because it makes sense to everything we spoke about. He wants to say meitzar means the breaking through of it. You don't hear it so well, because hefker, the name is what it's not; it's the breaking. I don't know about... I would have said a little differently. Baruch Hashem, I would have said... You know what the yetzer hara does? He traps you that you can't do what you really want to do. You become addicted to your taiva, and you can't break through and get what you really want to get to. You know what the word peruah is? The word peruah means hefker, right? Now, is hefker a good thing or is it a bad thing? Rabosai, it's both. I saw... Peruah, paruah. The word is not mechusar; it's patuach. It's exposed, hefker, openly exposed. I'll explain to you what it means. Sometimes, when you want to break through the meitzar, what do you do? You can expose yourself to what? To things which are not really what you want. That's one type of exposure. But then there's exposure where it is l'taiva, you expose what you really want to do. You see, the trick is a person does what he thinks he wants to do, but he doesn't really want to do that. Yeah, I want to smoke a cigarette. I want to do this. But you know you don't really want to do that. That's not what you really want to do, because you'd really rather be able to control yourself and not do that. Then, if you really do what you want to do, if you're a ben chayrim, and it's also peruah, it's another type of peruah. It's free and open to do what you want to do. I'll tell you where I got this from. The Shem Mishmuel says an unbelievable thing. He brings from the Zohar Kadosh. Hinei yadua, says the Shem Mishmuel on the words Avadim hayinu l'Paro b'Mitzrayim, hinei yadua sheyeish Paro b'kedusha. Paro is not only something which is tumah, but Paro is also kedusha. He brings the Zohar.

Base Paridah hu simanich l'eilah beisa. The sparah is gali minei kol mehoirin. It reveals all the light. V'chol putinin. Kol mah d'havisasim, whatever was closed and hidden, mitamud isgali. It becomes uncovered. U'muvin, asher l'umasoi, the opposite, the bad of it, is the klipah of the sitra achra. What does he mean? Obviously he means everything I just said. I hold it's pashut pshat what he means. The tumah of Parah is freedom, but not real freedom. It's the freedom what America calls freedom: free to do what you think you want to do, and you don't really want to do it, but you can't control yourself. And then there's freedom, ben chorin, Parah, peruah, to do isgali, where it becomes revealed open what you really want to do. Yeah? Don't believe it, no? I was mechaven l'emes, mechaven l'emes. The פירוש: Avadim hayinu. Rabosai, I wasn't a slave in Mitzrayim. Mitzrayim was just a location. What was I a slave to? The Parah. That's what I was a slave to. I was a slave to the inyan of Parah, Parah, which means freedom. I want freedom, but I'm slave to the wrong freedom that I really don't want. It's a different freedom. You know, a person is called chofshi min hamitzvos. A person doesn't keep mitzvos, what's he called? Chofshi. He's free from the mitzvos. What kind of expression is it? He's a chofshi. There's a dati, and there's a chofshi. What is chofshi? Chofshi, it comes from words of Chazal. What does chofshi mean? Free from mitzvahs. Pshat, he thinks he's free. He feels free. Chazal tell us different: Ein lecha ben chorin ela mi she'osek baTorah. The greatest freedom is a person who sits and learns Torah. But it says chofshi min hamitzvos. Chofesh. So they say there's a difference between ben chorin and chofesh. If a person comes and says Pesach is chofesh, he's wrong. If a person says Pesach is ben chorin, all right, I'll let you have it. I'll let you say that. Don't say chofesh. Chofesh isn't something which is not good. Chofesh is perceived freedom. Chofshi min hamitzvos. You think it brings you big things; it doesn't. You get depressed, freedom. But then there's something called ben chorin, freedom. Chofesh? No good. Chorin? Yeah, good. So someone asks you, Where are you going? I'm going on a chofesh. Don't say that. Ani holech lachofesh. Ani holech lishbud. Ma? Ani holech leben chorin. I'm going to keep mitzvahs. I'm going. Oh, I'm going to the mountains, I'm going to do it in the States, wherever I'm going to do it. But the word chofesh is a treifa word, rabosai. Freedom, that's peruah. That's throwing all these shibudim off. Pesach, which is the epitome of ben chorin, is full of mitzvahs of shibudim, full, full from top to bottom. You can't do this, you can't do that, you can't eat, you can't... I would say, ben chorin, give me the best food. Give me a good steak. But my Rebbe said, all of them are called the parah. Why? For the mitzvah? He explains because parah was a mahalach hamachshavah. It's not a name. Hefker, peruah. That was part of the whole concept, the system. It's a corrupt system of peruah, parah. So we were meshubad to that parah b'Mitzrayim. HaKadosh Baruch Hu took us out. Now, rabosai, let's make the cheshbon. That's why it says, laParoh. Don't say we were avadim in Mitzrayim; we were avadim to who? LeParoh. And that's what it means, Ilu lo hotzi HaKadosh Baruch Hu es avoseinu, harei anu u'vaneinu, u'vanei vaneinu. It doesn't say avadim; we would be avadim to Paroh. It says meshubadim. I ask you a question: maybe some cheirut would come, like we know the history, and take everybody, and there wouldn't be a Paroh, and there wouldn't be a Mitzrayim, and the Torahs were not talking about Paroh and Mitzrayim. We're talking about meshubad to the Paroh, to the concept of Paroh.

We would be stuck. I need, I need. The Ribono Shel Olam freed us from that I need, from the mishubadim hayinu l'Paroh b'Mitzrayim. And, imeila, ... HaKadosh Baruch Hu, ... if He wanted to take us out, we would be still today, till today, mishubadim. A Yid wouldn't know how to free himself from the chains of yetzer hara. He wouldn't know what to do. He'd be stuck with his yetzer hara. He can't control himself. He's not controlling himself. And this is what it means, Chayav kol adam lirot es atzmo k'ilu yatza miMitzrayim, because it does refer to you. We're not talking about the physical yetziah. And like I made a joke in the beginning, I don't want you to sit there with the picture of HaKadosh ... freeing yourself and leaving, and you're the one right here. We don't want that. Sit there with the magnifying glass to find out which one was you. Not discussing that. What are we discussing? We're discussing today, now, yetzias Mitzrayim that you left the whole inyan of Mitzrayim. Now, rabosai, what's the pshat Metzar? Mitzrayim. I tell you it's boundary because it engulfs you, it encircles you, and it doesn't let you go and give your feelings, let the true feelings come through. Rabosai, isn't it interesting that the word metzar refers to a deep feeling of the heart. Min hameitzar karati Kah. Interesting lashon, metzar. Metzar refers to the inner feelings. Okay. Meitzar. Min ha-meitzar. The depth of what? Inner pain. Min ha-meitzar karati Kah, and that's the pasuk that he brings. That's the pasuk he brings, Min ha-meitzar karati, and Mitzrayim is meitzar. Because the truth is, the boundary is around this deep feeling that you really have within your heart of Retzoneinu la... We're not talking about a boundary, so to speak, around you-you. We're talking about the boundary that's around your heart. There's a boundary that doesn't let your true, deep inner feelings surface. Because you yourself don't even realize what you really want. A person walks around thinking that he wants this and this and this, but, l'mashal, on Purim, for example, a person drinks, right, and all of a sudden outpours emotions and feelings. He wants to learn, he wants to daven. Those are deep hidden feelings, deep in the heart of a Jew. And the meitzar, the boundary is around those deep-rooted feelings. That's where the boundary is. And the cheirus is to free you from the boundary of those feelings. What's the meitzar? Meitzar means—no, what it is—when a Yid has deep feelings to want to do things, and he's in pain from it also. Don't think a Yid is not in pain. You see it on Purim, the way people start to cry, that they didn't learn and they didn't daven and they should daven more and they should learn more. Those are deep-rooted hurts. Feelings of hurt that I'm not achieving what I want to achieve in Yiddishkeit. And what is it? Throughout the year, they're buried — that's the word — they're buried deep in the heart, with a vault around it, and it doesn't let it come out. The ben chorin is to free itself, which you should be able to identify, relate, and follow those feelings. That's ben chorin. Amen. You understand what I want? Amen. Halavai. But you understood, obviously, from the way you said amen, that you understand what I'm bringing out. That's meitzar. Now, rabosai, I'll tell you if you follow the pshat. So I asked you, now we're what? Avadim. L'shanah haba bnei chorin. We're avadim, and the teretz is yes, we are. Hashata hacha — what's the continuation? L'shanah haba b'ara d'Yisrael. How did this come in? Every time you have to say something, you always have to end off, L'shanah haba b'ara d'Yisrael. Maybe that's what it is. Every time you talk, you always have to say next year, next year. Maybe that's — how does this come into the Haggadah over here? Hashata hacha. It's a pasuk you say hacha because of shibud malchiyos, we're among the goyim, and that's called shibud, and the Mitzvah Hashem we'll have Mashiach. Maybe that's what it means. It's all about galus, shibud.

That's how many mefarshim learn. I think there's a different pshat, amazing. I saw in the Shem Mishmuel, Nacha, gezaldik, gezaldik. Eretz Yisrael. Why is Eretz Yisrael called Eretz? Eretz Yisrael. He says because the root word is ratzon. He says, Shem Mishmuel says, ratzon. It's the ratzon Yisrael. It comes to light, the true ratzon Yisrael, where? In Eretz Yisrael, because you keep the mitzvahs and you worship Hashem. I read it to you. It's a beautiful svara. You think the Shem Mishmuel doesn't say beautiful? It's a beautiful, beautiful svara. How does Eretz mean? I want. Ratzon. By the way, it happens to be this not only here, it's the same as Eretz has three. Three is the loshon ratzon, ratzon, tzavi. It's the loshon ratzon. Eretz is called Eretz Hatzvi. It's not only his, but I saw it by him, so I say over in his name. Here, listen to what he says like this. Listen to what he says. He says like this. Ah, ah. Here it is. Valdik. Oh. ... Hinei amru, why is it called Eretz? Chazal, sheratzah ... That Eretz just wants to do. Why do you want to do it? I want to do it. He says that Eretz Yisrael has a ma'alah that the Jew in Eretz Yisrael wants, even though in his mind he doesn't understand why he wants it, but he wants it. Here, it's מאוד difficult. He says, Ki ksiv, Banim atem laShem. You're banim laShem. What's that, banim? You love your father. Why? You don't even know. What? He asks you, do it anyway. He tells you, think twice. That's in Eretz Yisroel. V'zeh nikra Eretz Yisroel. Aval zeh haratzon be'emes tzarich lirtzon. The ratzon is that maybe the ratzon is, u'v'galus kashah me'lavoi l'bechinas haratzon. In the galus, you don't have that. V'zeh she'amar, hashta hacha. Here, it's ein lo kol kach ratzon. We do the mitzvahs, but we don't really want it. Shanah haba, we want the other ratzon, Eretz Yisroel. Yes. Because today, meaning when Moshiach comes, meaning even Eretz Yisroel today has this problem. Okay, so that's a good question. I don't know. You have to discuss that. Better, it's not to say that means not as great as when Moshiach will come. But he's trying to bring out a point that the true ratzon to do, we lack that. In galus, hashata hacha, so we're still, we're still avadim in that sense, because we're not really doing what we want. It doesn't come to light, the true ratzon of the Jew. Ma she'ein kein Eretz Yisroel. L'shanah haba b'Eretz Yisroel, this will be the ratzon. Eretz Yisroel is an interesting place, rabosai. People who come there, even without realizing it, are chozer b'tshuvah. It takes a lot less work to be machzir someone b'tshuvah in Eretz Yisroel than it is in America. That's the experience that I have. Here, you have to have seminars. Here you have to work on the mind. You got to get them, you got to explain to them. Eretz Yisrael, people come, even you see bachurim who are not mamish baalei teshuva, but they weren't behaving here. They go to Eretz Yisrael, it gives them a new light, a new Eretz Yisrael. Why? Because the inner ratzon that a Jew has to do the mitzvahs comes to surface, even without his baalei teshuva. It's eretz hatzvi, it's eretz haratzon. It's nigleh, it becomes open and revealed, the ratzon of a Jew to do the avodas Hashem. It's a fact. Anybody who's a chinuch, anybody who's a chinuch. Really. The bachurim who are weak over here, they go to Eretz Yisrael, they have a new change of heart. It's a hundred percent. One second. This is— I mean, you're talking because you don't know. I'll send you. We'll pay for the ticket. But that's what it is. It's true. I told you over many times the story. It's famous. But I'll just repeat it over just to show you an example. Huh? I mean, it's a famous thing. I mean, it's not— I'm not telling you big chiddushim. But they also say that the level of tumah is highest, and the level of kedushah is highest, so you're back in the same place anyway, no? You won't. You see, in other words, the retzeinu la'asos comes out a lot more over there. The retzeinu la'asos comes out. The want to do, the want. It's much difficult, of course. The yetzer hara is bigger, maybe. Yeah. But the ratzon, the inner ratzon comes to surface.

Allah the want. So therefore, if he's directed to the proper place, it'll be a lot better. If he's directed properly, again, I'm not saying—there's a whole discussion that we have to discuss this topic. It's not about taking a trip to Israel, like you said. But what I said was— I took it hard. What I said was— Not to believe you. You should believe me, because I know what I'm talking about. What I said was that the want surfaces much more over there. The want. Then there's guidance. Then it has to be dealt with properly, because there's a lot of ... the opposite. The Satan is much stronger over there because there's so much kedusha, whatever the reason, which we'll discuss at a different time. You're back to the same place. No, but the Satan is there. You're back to where you started from. No, Tyre, friend, this is a separate discussion. The fact is that a person's inner want comes to surface over there much more than over here. You want to be machzir a guy b'teshuva, it's much easier over there in that sense. They see the koisel, they get turned on. That's what happens. You get turned on much quicker over there. The deep—I'll tell you the story, the famous story. I want to say it over as an example. The story was that in the Six-Day War, and they came and they conquered the koisel. There were two soldiers that fell onto the koisel, the famous pictures, crying. So the religious one turns to the non-religious soldier and says, Bishlema, I'm crying. I mean, I appreciate this makom hakodesh, but you're an atheist, you're a ... whatever you believe in, I don't know. What are you crying about? What is it? So he answered, Ani bocheh על מה שאני לא יודע למה אני רוצה לבכות. I cry because I don't know why I want to cry. The force is— Of the motion, turn on in Eretz Yisroel. That's the way it is. This is Eretz hatzvi, and this is what we're trying to bring out in galus. We're stuck in a galus, galus is dark. We can't even bring out what we really want to do. We don't even understand what we want. We're lost in our own trends of thoughts, what we want. Hashata hacha. L'shanah habaah, next year we'll be bnei chorin, and we will be b'ara d'Yisroel. The Shem Mishmuel also brings down something interesting, which I'd like to also שטעל צו, as they say. If you take a look, he says that the klipah, tumah — let's use a more simple word that people understand — of Mitzrayim is shikchah, forgetting. Forgetting. And he proves this. He says, if you take a look, Mi Hashem asher eishma b'kolo. Paro, the whole big thing is, Who is Hashem that I should listen? I want to explain it in simple terms. What does that mean, that the klipah, the tumah of Mitzrayim is shikchah, and Mi Hashem, I don't know Hashem, I don't remember such a person? The pshat is very poshut. What does it mean, Mi Hashem asher eishma b'kolo? Notice he never said Mi Hashem. If someone comes and tells you about Hashem and you don't know what it is, what do you say? Mi Hashem? What are you talking about? Why does he have to say, Mi Hashem asher eishma b'kolo? And the answer is, I know Hashem, but I don't know Him enough that I should listen to what He tells me. Meaning, from hear till action is two different things. There's Mi Hashem, I don't know who it is. That's not called shikchah. That's called kiyum. Don't believe in Hashem, I'm an apikorus. Then there's something, miHashem, huvas Hashem, asher eshmu b'kolai, that it should have an effect on my doing. That's called shikcha. That's called forgetting. Why does a person do aveiros? Take a look at the beginning of Shulchan Aruch, Choshen Mishpat, siman. Who klal gadol baTorah, u'maalos hatzaddikim, asher holchim lifnei Hashem, because if a person remembers Hashem, he won't do any aveiros, as they state in Shulchan Aruch, before Shivisi Hashem l'negdi tamid. So what's the thing? You forget Hashem. Notice, Hashem is watching. You won't do the aveirah. So there's a shikcha that's needed to be able to go and do the aveirah. This is Pari's tremendous koach, the shikcha. What does that mean? A person who wants freedom—you know what the yesod of the freedom is? To run from the reality of what you really want and really know. You know what an American boy is looking for? He's looking to forget that he has an achrayus in a yeshiva, that he has parents who are scared for him. So what do they do? They have a good time. Good time makes you forget everything. It's a form of forgetting the shibud and the achrayus and what you're mechuyiv. This is tumas Mitzrayim.

Too much mitrayim is peruah. The free country, you have fun, schmack, shikker, forget. Mi Hashem asher eshma b'koloi. You know, we'll talk religion, we'll know Hashem, we'll talk philosophy. Abba, we'll talk religion, we'll talk God from today till tomorrow. When it comes to the street, Mi Hashem asher eshma b'koloi, I have two pints there. It doesn't affect my behavior in any way. This is peruah, and this is the yesod of shibud to peruah. And this is the geulah that we became bnei chorin. And this is the matzav. The yesod of the matzav is, yes, you have laws and restrictions. Don't think it's the Pesach is an easy Yom Tov; it's a hard Yom Tov. But at the same time, you're free from all your taavah. You're free from your yetzer hara. Baal yira'eh, baal yimatzei. You take away the se'or sheb'isa. And when you take away the se'or sheb'isa, it cleans up, cleans up, and it gives you room to tackle what you need and what you really want. Hapai, it says in the Haggadah, and with this we'll end, I think. I also wanted to say, I don't think so, but I'll just end with one more vort. It says, Afilu kulanu chachamim, kulanu nevonim, kulanu yod'im es haTorah, mitzvah aleinu lesaper b'yetzias Mitzrayim. It's a big mitzvah to talk about yetzias Mitzrayim. Why? If you know kol haTorah kulah, you know everything, you know all the midrashim. I'll tell you a maaseh. I once spoke to Rav Chaim Kanievsky. I asked him a shailah on a medrash. Before I had a chance even to finish, he already read through; he was ready to say. He told me the whole medrash בעל פה. I was like... So the person knows that is Shabbos by heart, and all the Chazal and all the little masechtas, I mentioned kol haTorah kulah. What could Reb Chaim Kanievsky is by the sefer, which he doesn't know yet. This is what it says in the hakdamah: afilu kulanu chachamim, kulanu nevonim, kulanu yodim es haTorah. And that's stam, kulanu yodim. Kulanu chachamim, kulanu nevonim. What is the difference between a chacham and a navon? Chacham is that he understands what he's learning. A navon, he's meivin davar mitoch davar, which means he understands, and if I state the lomdus, he knows it all. Mitzaleinu l'saper b'Yis... Why? So many want to learn ein b'smedrash bli chiddush, that whatever it is, there's always something. On the other... Reb Chaim Kanievsky is very close, ein b'smedrash bli chiddush, I don't know if... Certain people don't have those... I guess. Elamai, the other pshat that the mefarshim say, instead of halom. Since it's a din halachah, like I told you, so meila, the more you say, harei ze meshubach. Truly, you're not going to learn anything, yeah? But harei ze meshubach because it's halachah. Beisai, efshar, efshar... You know, the Mesillas Yesharim writes that everything he says in his sefer, there's nothing new. It's all old stuff. Could you imagine a person put out a book, and the advertisement for the book is that there's nothing new in it. I'm not telling you anything you don't know. It's all old stuff. I don't believe that it's so even one topic. Don't be fooled, you'll get one. Maybe you'll get one sucker, as they say in English. You're not going to get anybody to buy. All of a sudden comes the mesillas yesharim, and he advertises, on that side there's nothing new in here. So what's the point of buying the book? It's the other side. If you want knowledge, if there's nothing new, there's no point. But if you want mussar, you want to work on traits, on character, don't say new things. Work on the problems you have already. Don't find new, you know. A lot of times, there was a very famous vort. He spoke to Palanty, he stayed with the same Shabbos hagadol drash and the same Shabbos teshuvah drash every year, especially Shabbos teshuvah. He said the same drashah every year. They asked him, every year you say the same thing? He says, yeah. When you guys will change, I'll change my drashah. The problems are the same, they don't change. When the problems don't change, the fakert, it's not kedai to say new things. You got to work on the old problems before you look for new things, right? Look to the mesillas yesharim. Listen to me, I'm not a book of knowledge. I'm a book that has to work on who you are. And for that, less chiddush, better. You know what the sefer you see from...

It's a mussar sefer. It's a mussar sefer. It's a mussar sefer. You're supposed to learn not a story that we left Mitzrayim and now we've been bnei chorin, but what it means to be meshubad to a parah, and what it means to be a ben chorin. And kol hamarbeh lesaper, the more you talk about it, harei zeh meshubach; it's better for you. It has an effect on you. You're going to walk away a different person. That's why afilu kulanu chachamim, kulanu nevonim, kulanu yodim es haTorah, there's no difference. Mitzvah aleinu lesaper b'Yetzias Mitzrayim. Mitzvah to talk about Yetzias Mitzrayim. Aboysai, this is just a small insight, a me'at sheb'me'at, a little bit, what it means to go through a Yom Tov. A person's life is a galus, tremendous galus. Understand and apply the whole story of Mitzrayim to your personal life. That's what you have to do. See how you really are also in Mitzrayim, and how you're meshubad to a parah, yeitzer hara, and see how the Ribono Shel Olam freed Klal Yisrael. Sometimes the Ribono Shel Olam sends makkas. He sends things that are painful. That's one way how a person could break himself away from shibud Mitzrayim. Sometimes the Ribono Shel Olam comes and redeems you. Yesho misiras nefesh. Now, this is thinking an interesting yesod. I forgot to tell you: you know, Karpas Pesach, if you don't have a bris milah, you can't bring a korban Pesach. Isn't it a strange thing that all other mitzvahs you have, but tumtis you don't have. Person who is an arum, person who is a pris milah, you can't have karpas. Why not? What kedushah? All other mitzvahs. Why is it that a punkter karpas you can't have? I think either I saw it, maybe I saw the Shem Mishmuel, he speaks about the she'eilah, why is it? Oh, here, a little further on in the Haggadah, and you can tell that this is what I found in shul yesterday, this Haggadah, so I went through it, I'm pretty much covered to cover. Baruch Hashem. He says like this: Zeh yesh l'yashev kushyas haTosafos. Tosafos has a kashya. Tzarich l'mecha... arum b'neich ein oichlin b'Pesach. Yeah? An arum and a ben neichar, good, cannot eat korban Pesach. Aval oichel b'matzah. But he's allowed to eat matzah. Says Tosafos, אי קמשמע לן דמצי אכל מצה, אף על גב דאסור פסח, הא נמי פשיטא, דאטו מצה קדושה אינסבה? In fact, Tosafos, what's the chiddush? What, there's a kedushah to matzah? I mean, why would I think that just like by korban Pesach you can't, there's a kedushah? It's a korban, therefore an arum shouldn't eat. And a chanami, a person has a milah, which is a little bit less than a guy, I can't come and say, okay, matzah, there's a hav amina you shouldn't eat matzah either. It's a matzah... And the truth is, by the way, you know, Rav Ovadia speaks about in the teshuvos, al pi Zohar you're not supposed to give matzah to a goy. If let's say a person has a ger that comes to his table and he wasn't megayer yet. He's looking to become a ger. He has a whole problem of how to feed him matzah, because the Zohar says you don't give matzah to a goy. That's this sugya over here. You hear? This Tosafos. Korban Pesach, no goy and no aral. Matzah? Yeah. Al pi Zohar also not. What's the problem? Kedusha. The Tosafos doesn't understand what matzah has kedusha. Something is not clear here. So he says something interesting, and I want to build on what he says. L'aniyus da'ati shleima, the aral ein bo issur milah. The main problem over here is no milah. And the neicher, of course, doesn't have milah. And what's the yesod of milah? Avdus laMakom. Milah shows I'm a slave to HaKadosh Baruch Hu, avdus. And therefore, he's not fit not to eat the korban Pesach and not to eat the matzah. And a goy and a person who's not bris milah is not fit to eat the korban Pesach and is not fit to eat the matzah also. But he doesn't explain why. He doesn't explain why would I think that if a person doesn't have bris milah, he can't eat matzah, he can't eat the korban Pesach. What is this all about? Rabosai, here's the kushya. Don't think that the matzah is the bread of freedom, what we call freedom in America.

Don't think Korban Pesach is the korban of freedom and what we call freedom in America. It's the korban of avdus Elokim, which is the real freedom. Yetziasa of it was, Anochi Hashem Elokecha asher hotzeisicha me'eretz Mitzrayim, say the Rishonim. Why do we speak about hotzeisicha me'eretz Mitzrayim, says Anochi Hashem? So there's many pshatim. One of the pshatim, the Rishonim say, is I took you out from avdus Mitzrayim, so now you're my eved. Tell me something. Is that a fear thing for the Ribono Shel Olam to say? What is he, the Luchanetzar? Nevuchadnetzar talks like that: I saved you, so you're mine. Like a father says, unfortunately, he shouldn't be saying it, but they do, I made you, so you're mine. You're going to listen to me. That's what it means. Anochi, I never understood this. Anochi Hashem Elokecha, I understood. Asher hotzeisicha mi'beis avadim, vayehi l'cha lElohim acheirim. What? I saved you, so you're my slave now. Many Rishonim learn the pasuk that way. I never understood. Tell me, does that sound for the Ribono Shel Olam to say, You were a slave there, and I freed you, so now you're my slave? I'll tell you, Rabosai, what it means. See the shiur that we said today, gorgeous, beautiful. You know what the pshat is? We're almost done. You know what the pshat is? The pshat is like this. I took you out of slavery. I wanted you to be a free person. Now you're a free person by being my slave. Avdus Elokim is freedom. I took you out from avdus, beis avadim. I took you out of physical slavery. So, meileh, what do I ask from you? Anochi Hashem Elokecha. It's also avdus, but it's not slavery. It's something bnei chorin. It's something completely different. Anochi Hashem Elokecha. So I ask of you, I tried to free you in Mitzrayim. So I beg of you, since I'm free—you know what freedom means? Freedom means avdus Elokim. And since milah represents avdus Elokim, like the Shem Mishmuel says, then meileh he has no shaychus to korban Pesach without milah. Meileh he has no shaychus to a matzah without milah. Because it's not about freedom and leaving Mitzrayim. It's about leaving Mitzrayim and becoming what? Anochi Hashem Elokecha, asher hotzeisicha me'eretz Mitzrayim. That's the flip of the coin. Why do they say that—the—how do you call it in English? The flip side. That's what I was looking for. The flip side of the coin. It's not avdus and running wild in the streets to the movies and like American freedom. It's avdus, and the flip side is Anochi Hashem Elokecha. True freedom. Bnei chorin. Free. Free. Free to do and practice the inner will that a person has, and to feel good about it. This, rabosai, is Pesach. This is the Haggadah. This is the korban Pesach and the matzah. Take the lesson. Free yourself, free yourself. A person can live all his life in torture, torture. I don't have, and this guy, and I'm jealous, and I'm hating. Free yourself. Life can be so beautiful if you don't ruin it. Hashem told Adam HaRishon, Re'eh, shloi tekalkel es olami. I put you in a beautiful world, don't ruin it. Man is his worst enemy. He ruins it. He ruins everything for himself. He ruins it. You can have, you can be happy, have children, you have free, no bothers you. What are you? You're tortured and tormented by the shibudim that you have in your mind, which don't exist. Good thing that I wanted to bring out, the shibudim that you have in your mind. Shibudim? Yeah, shibudim means your, not obligation, not the right word. Servitude. Your needs. Your needs, your shibud, your needs. You know what's good? That's not a good word. It's the shibudim, things that you feel that you need, your acquirements, and they're not really there. A person lives with fake shibudim in his head. The shibudim in his mind, that's what it is. He's an eved to the shibudim in his mind, and they're not really there. And if you can free yourself, amen, you'll have ...

And you have a beautiful Yontif. I wish you all Chag Kasher V'Sameach.