Bo - 🔥🔥🔥 Don't Bark At Jews 🔥🔥🔥

2:11 What was the tradition that he couldn't understand? In Olam Habah, who will lead the Shirah to Hakadosh Baruch Hu? It will be the dogs. It will be the dogs, and what will the dogs sing to Hakadosh Baruch Hu? They'll sing the Pesachim Tehillim, Ba'u Nistachavev Nichra'a Lefnei Hashem Aysenu. Come, let us bow down, let us prostrate ourselves before Hakadosh Baruch Hu, our Maker. That is what the dogs will sing in Olam Habah. They'll lead the singing. They'll invite everybody else. Come, chevr, let's bow down to Hakadosh Baruch Hu. And Rabbi Yeshaya couldn't understand this because the Navi Yeshaya tells us the haklovim and the dogs, aze nefesh, they're very chutzpedik They're very insolent. Lo yadu sava They know no satiety. A dog is never filled up enough. A dog always wants more. So how could it be? Asks Rabbi Yishaiah, these insolent creatures, these chutzpade creatures that are dogs, that they're never filled up. Nothing is ever enough for them. How could they be the ones in Olam Habah to sing Shirah to Hakadosh Baruch Hu to invite all of the other chevra, all the other animals in the world, to say Bo Nishta'cha ve'Nechraa?

3:46 How could they be the ones to say, 'Come, let us bow down to Hakadosh Baruch?' So he's fasting for 85 days, and a malach comes to him. This is what the Yalkut says: A malach comes to Yeshaya and says, 'Stop fasting. You're wasting your time. You're never going to find a sufficient answer to this question.' It's a xayra min hashamayim. It's a heavenly decree. That's what it is. You're never going to understand it. The fact that the dogs will say Shirah in Oyel Mabah is a secret that was only revealed to the Navi Chabakuk and nobody else. However, says the Malach I'm going to make an exception for you. You, Rav Yeshaya, we will tell you the secret of this contradiction. Why? Because you're the Talmud of Rav Chanina Bendosa. And since you're the Talmuder of Chanina Ben Dosa, I'm going to share with you how, in fact, it's not a contradiction. How these insolent, greedy dogs that nothing is ever enough for them will be the ones to merit singing Shirah.

4:56 And the Malach says, "You know why the dogs merited to sing Shirah? Because of a pasuk in this week's parsha. No dog barked when we were leaving Mitzrayim. None of the dogs were barking. We left Mitzrayim. Apparently, there were dogs in Egypt, and because it would have been probably terrifying, I imagine these were broken slaves that were leaving Mitzrayim. It was a very, very tenuous thing. We know that many slaves stayed behind. To have the dogs barking would have been very frightening. So you guys are too young. You didn't have the privilege that my generation had. I was still the generation that got to hear from Holocaust survivors. We used to have Holocaust survivors coming to our school every year on Yom Hashoah. They would bring in not one, not two, but sometimes five, six, seven, or ten Holocaust survivors. They would talk about how terrifying it was. The Nazis, Yimach Shemam, how they would use their dogs. Could you imagine showing up at a concentration camp and these vicious dogs are barking at you?

6:13 So this was a big nace. Klal Yisrael is leaving Mitsrayim, and none of the dogs barked. And in the sh'chus none of the dogs barked They merited to sing Shirah and Olam Habah to lead the Shirah. We're going to put this Yalkut Shemoni under a microscope. We're going to go through every single stage of this Yalkut Shimoni and ask questions. First of all, what bothered Rabbi Yeshaya so much about this contradiction that he fasted for 85 days? There's many. You guys have been learning Gemara seriously this year. There's contradictions everywhere you turn. Every single place you turn, there's a contradiction. This contradiction Rabbi Yishai was so bothered by. He said, "I can't eat for 85 days until I understand the answer to this question." Very difficult to understand what bothered Rabbi Yishai. Also, it's very difficult to understand why he was fasting. If we have a kasha, Rabbi said, maybe we should fast. But if we have a kasha Imagine you're sitting in beis medrash.

7:19 Shel is sitting in the Beit Midrash. He's working away on a sugya, and he doesn't understand what the sugya is talking about. He goes to Rav Hershel, Rabbi. 85 days. I'm not eating for 85 days. I would take him to a mental health practitioner. We would put Shel under a microscope. What's going on? A team of psychologists will evaluate you. What in the world is Riv Yeshay? You have a kasha to say that you have a kasha. So go learn, go think. Why does he have to fast? That's our second question. And not just fast, but fast for 85 days. That's a long time to fast for. Mishleimi, you want to fast? Maybe you'll say this is the big guy and be talking. But you want to fast for a b'hab. You want to fast from Monday Thursday. Say that I understand. You want to take on yourself a little bit of purity. You go to mikvah. I understand. Eighty-five days seems like a very random number. What's the depth behind the number eighty-five?

8:13 And what's the significance of the fact that the Malach said to him, 'You're never going to understand the answer'? This is not the biggest kasha in the world. Bigger kashes surely have been asked. To this, you'll never find an answer, and it was only revealed to Chabakuk the Navi as a secret. Nobody else ever understood the answer. This is such a big stira. Difficult to understand. And if in fact it's such a big stir, why did the Navi tell him? And why did the Navi tell him? Because he was a Talmud of Rav Chanina Bendosa. So just because you were a Talmud of Rav Chanina Bendosa, all of a sudden Shammaim opens up and Malachim comes and starts telling you the secrets of Torah. Certainly, Rav Chanina Bendosa was a big tzaddik. But just because you're a Talmud of Rav Chanina Bendosa, all of a sudden Malachim teach you the Sisrei Torah.

9:05 And what exactly is the significance of the fact that the dogs didn't bark? Why is that? It's a good thing Klal Yisrael is leaving; they're not scared. They didn't bark. Lots of things didn't happen. I imagine snakes didn't come and bite them. I don't know what was going on over there. This was such a big deal that the dogs didn't bark. What exactly are we talking about over here? We're going to go step by step. We're going to answer each question. Rabbi said each question. There's an insight here that if you pay attention, you open your hearts, it could change your life. What is a dog? Because every one of us in this room knows a dog And I don't mean like Clifford. I mean a real dog. A dog is a chutzpah person. It's the nature of some people to be chutzpahedik. Like a dog They bark.

10:04 They bite. There's certain people, like if it used to be—I don't know if it's still true—but when you're walking up to the mall, Norm, you remember when we were walking up to the mall? There used to be like random dogs, like on the side, they would jump out and bark, and it was hysterical to watch them. If I say, guys, back in the day, like jump back like three feet. You always knew it was better to walk on the other side of the street. There were less dogs on the right side of the street than on the left side of the street when you're walking up Ha'orin. There are people in this world that you're mamish just walking by them. And they jump out at you And they bite, and they bark. And they have a need to knock you down. They have a need to scare you. There are people like this, chutzpahdik people. Rav Yishaia was so bothered.

10:50 Shirah could come from the mouth of such a person. Shirah could come from the mouth of such a person—a person who barks and a person who bites people that are just walking by. It's not like we did anything to these dogs. You're just walking by. I'm just living my life. What are you gonna come at me for? There are people. There are animals like coming at others. They're just like they're barking. They're biting. They're trying to take everybody down. It's a shetikamalek. They see a guy who's getting into it. They gotta knock him down. Hey, you're not so great. Who do you think you are? You think you're the furthest guy in the world? I'm just trying to live my life, man. What are you coming after me for? And those people say, Rabbi Yeshaya. Those people are the ones that are going to be singing Shir in Olam Habah. From the mouth of that bark will come Shir to Hakadosh Baruch Hu. How is it possible that these people who stand up with such chutzpa, the temerity, the insolence to bark at other people, how is it possible that it's going to be those people that are going to be saying Shir? And what are the words they're going to be saying? They're going to be the ones telling other people to bow down.

12:03 It doesn't make any sense. They're the ones that are standing up and asserting themselves. These are the least submissive people in the world. These are like those assertive alpha dominant guys. They're going to be the ones saying, 'Chevra, come, let's bow down to Hakadosh Baruch Hu.' Now we understand. Rabbi Yeshaya has got a big question. He's asking a question about the fundamental nature of what is oylem haba. Oylem haba looks nothing like oylem hazeh. I would assume that it's sadical of a guy. You have a guy like Parver, he's the biggest balchesed. It's okay. You don't have to urinate just because we just said Parver. We don't have to make those noises. Parver's a good guy. We all know it. If there's chesed to be done in yeshiva, Parver runs. Parver runs. How could I help? A kind word A kind word. Who doesn't have a kind word for another person? Everybody in the yeshiva, Ritals has a kind word for another person. Mattel has a kind word for another person. Benny has a kind word for another person.

13:07 I would expect that in Olam Habah, those people are saying the people that have beautiful things to say, the people that know how to build other people up. They're the ones saying, 'Chevr, let's submit to the Rebbeinu Sholm because they're the humble ones' The Balgiva. Who has to knock other people down? From his mouth comes shira. From his mouth comes submission. Rav Yishaiah says, if this is the case We have a big theological problem. Because Olam Haba is a world that we're trying to build. I'm trying to build Olam Haba. I don't even know how to build this thing. So Rav Yishaiah says, for this we've got to get to work. But perhaps Rav Yishaiah was saying something even deeper. Maybe Rav Yishaia was saying Can a person really change? You look at these dogs. A dog barks. That's what a dog does. A dog barks. If that's their essence, a zebra can't change their stripes. If a dog barks, then a dog barks. How could it be that the dog who barks won't bark anymore? It doesn't even make any sense. He lived his life one way. The reward is enormous. It's totally not mida keneged mida, but even deeper than that.

14:23 He's a dog. A dog barks. That's what a dog does. You're telling me there's a mitzvah where a dog is not going to bark. You're telling me there's a mitzvah where a dog is going to sing shira. So comes along Rabbi Yeshaya and he says, "I need to know the secret of the mouth." I need to know the secret of the mouth. It's not an accident that Rabbi Yeshaya is fasting. If you have an intellectual question, you go to the beis medrash. You sit in the beis medrash with hashmada raba and you kill yourself until you understand the answer. But this was not an intellectual question that Rabbi Yeshaya had. It was a lived question. I need to understand the depth of a person's mouth. So he said, "I'm not going to put things in my mouth." I'm going to abstain from using my mouth in an inappropriate way, and maybe then I will merit to answer this question. And how many days does Riviyashaya fast? 85 days, begematria.

15:23 Because he wanted to understand the inner nature of the mouth. And the Malach comes to him, and the Malach says to him, Riviyashaya. You're not going to understand this by simply not eating for 85 days. It's not going to work. Because a dog doesn't just stop barking. That's not the way it works. Just like you can't stop eating and figure this out, a dog doesn't one day just stop barking. For a dog to stop barking requires a change in their essence, because the nature of a dog is that a dog barks. You're not going to understand this logically because it's not a logical thing. There's something deeper going on over here. What's going on here that's deeper? You have to look at the pasuk carefully, Rabbi. So I to understand this. The haklovim as a nefesh, a kellev is a chutzpadek person. Why? Lo yadu sava Because they don't know how to be full.

16:33 They don't know how to be full. Rabbeinu says there are people in this world who are bottomless pits. No matter how much praise you give them, it's never enough. Their gaiva is not because they're actually bale gaiva. It's because they're so small. They're so small. Nothing is ever good enough for them. That kli has no bottom. These people assert themselves. They become dominant. They have to knock down other people because of the way they feel inside themselves. It's not that they're knocking down you. They feel so low. Everywhere they go, they make other people feel so low. They're projecting out their own life onto others. Healthy people have a bottom to their kli. When you give them something, they're grateful for what they have. Thank you so much, and you don't have to give them very much. A healthy person, every little bit that you give him, he says, 'Wow, mom, dad, thank you so much.' There are people walking through this life, nothing that they're given by their parents is ever good enough for them. And then there are some people, Baruch Hashem, that were raised in a healthy way, and they have good bottoms to their kalim, and everything their parents do. Thank you so much. I there was no reason for you to give this to me. I just so appreciate everything my parents have done.

17:58 Do the math, Rabbi Say. How much does it cost to raise you? And then ask yourself, is that a gift or a loan? It's an uncomfortable question. I would venture to say. And the parents in the room can agree with me or disagree with me, but if we did the math, I imagine it cost about seven hundred fifty thousand dollars to raise you. When do you pay that back, boys? Hakoras atov Hakoras atov. They gave you everything. People are working so hard for you. There are some people lo yadu sava. They never have a sense of fulfillment. Nothing's ever enough. Nothing's ever good enough. Miserable people. They're azei nefesh. They're gaivedik. They're haughty. They're insolent. They put other people down. They bark. They're barking because of them. And you have to be enough of a person in your life that when people bark at you, you go, "Okay, but say there a dog barks. Just because the dog barks, I don't have to bark back.

19:05 A chaver of mine when I was growing up I didn't go to help. Halb didn't want to take me after I got expelled from Haftar. They weren't into taking Haftar rejects. But all my friends were in Halb. Halb has a famous eighth grade rebbe whose name is Rabbi Gershan Kramer. Anybody here who was in Halb had Rabbi Gershan Kramer in eighth grade. He's a big tzaddik, Rabbi Kramer. One of my buddies on Shabbos, I remember that my buddy was talking to me about a big deep lesson that he learned from Rabbi Kramer in eighth grade. And it was so transformative for him in eighth grade that when he told it to me then, it stayed with me. Ada yomaze. A boy in yeshiva got into a fight with him. My friend at the time was taking karate classes on Central Avenue. It's like a funny thing to think about. It's not exactly like a martial arts master deep from the heart of the Orient. It was like some Jewish guy, some Torah dojo thing.

20:04 So my friend hit back. That's what he was taught. If somebody hits you, you hit back. So Rabbi Kramer pulled him to the side and he said, "What happened? You got into a fight?" And he said, "Rabbi, do you know what he said about me?" And Rabbi Kramer said to him "Just because a dog barks doesn't mean you have to bark back." And it was a life-changing moment for this kid in eighth grade, thirteen years old. He came to shul on Shabbos, young Israel Farakway. And he said to me, "He goes, you're not going to believe what Rabbi Kramer taught me this year. Just because a dog barks doesn't mean you bark back." Rabbi said it stayed with me in your life. If you're trying to do great things, there are going to be people that bark at you. You're not enough. It's not that great. This. That. And you have to be enough of a person that just because a dog is barking doesn't mean you bark back, because you have to understand he's not barking because of what you're doing. He's barking because of the way that he's feeling.

20:56 Since he feels like he's not enough, he has to inflate himself. Look at me! I would do it better. Have to knock other people down. They have to stand on somebody else's shoulders to call themselves tall. That's a dog. What was the big secret of what happened in Eretz Yisrael? The chevra were leaving. Makas b'choros. The whole system is coming crashing down, and these dogs—they were Egyptian dogs. These were Egyptian dogs. What was their job? Imagine what the job of an Egyptian dog was. The job of an Egyptian dog was to stand at the border of Mitzrayim and turn everybody around to keep everybody in that cycle. That's what a dog does. It keeps you in the cycle of your own imprisonment. So you can imagine, here these Yidden, makas b'charis—they're going to leave now. This is the time. And they see the dogs. Rabbi said the transformation in Mitzrayim was so complete Mitzrayim was so broken that even the insolent dogs were broken.

22:05 How were they broken? Because the presence of Hakadosh Baruch Hu in Makas Bchoros was so powerful that they didn't bark anymore. Because when a person finds Hashem in their life and they say, "I am a nephesh shelo kis," that's what I am in my mahus. I am a godly soul. I'm playing the game of life with an infinite amount of poker chips. Because that's what a godly soul is—it's infinite. I'm living from the perspective of the infinite. Then I don't need to bark anymore. I'm enough. You're enough. Everybody's good. Baruch Hashem. Why would I ever bark at you? When a kadosh baruch hu came into Mitzrayim bechvaydo uvaatzmai and he took out that last vestige of Egyptian cruelty in the world. His presence changed the nature of Egypt. It changed the nature of the dogs in Egypt. Those dogs that are meant to keep you imprisoned, even those dogs found their inner godliness, and therefore they had no need to bark.

23:04 If you meet someone who's barking You should know it's only because he hasn't yet found his own godly center. He hasn't found his space of enough. He has to find that kadosh baruch hu, that person. You should feel deep compassion for somebody who has to knock other people down. It's such a rachmanes. Imamish doesn't have enough for himself, so he has to knock other people down. Greatness is when you don't listen. Even bigger greatness is when you introduce that person to his own soul. Not only do you not bark back But you lean in. He said, "Let me teach you about your own inner beauty. Let me teach you about your own inner infinite godliness." The dogs didn't stop barking because the temptation wasn't there. Their job was to bark when the Jews were coming. But that's how you know the change was real. The change was real because in the moment of their greatest temptation, they stayed silent.

24:07 Like a guy who used to bark for so long, he's so used to barking, and now he feels the slightest little threat. So now he's got to rise up and knock another person down, and he's so used to doing it that's his neural pathways. That's the way he's been living his life for the last 18 years of the insanity of I'm not enough, so I'm going to knock other people down. And now a chaver, a guy in the dorms, says one small word to him, and he's used to going off, but now he doesn't because all of a sudden he realizes there's a shetker bainu shalom inside of me. There's a nefesh lekiss inside of me. There's a godly soul inside of me. I don't need to knock other people down. That's how you know the change is real. Logically, a dog is a dog. The Malach is telling Rabbi Yishaiah you're never going to be able to see it if you're trying to do this from the perspective of logic. But if you go deeper than logic, if you go above logic, if you go before logic, to the soul itself, you should know that guy who's a dog, who's knocking other people down, you should know that guy also has a soul.

25:03 You have to go beyond logic, before logic. We live in a very rational world. It's a very Greek world that we live in, a very Western world where everything is logic. But in Yiddishkeit, we believe in something that comes before logic. What comes before logic is the neshama. It's not that rational isn't important. Rational is very important, but rational is not step one. Rational is step two. We make decisions that are rational, but also that are soulful. From the perspective of the soul, when a person goes deeper, they don't see the chutzpa of the dog. From the perspective of the neshama, what do they see? They see a young person who's in pain. This is what the Malach is teaching Rabbi Yeshaya. But if you shy, you're not going to see it. If you're trying to look at this logically, you won't get there. Because all you're going to see is the dog barking, and you're not going to see how a dog barking could be a person who says Shirah. Bo neshda'v'enichra. How could you be a humble person when you were such an arrogant person in this world? You only saw that because you only looked at his insolence. You didn't look deeper. You didn't look at his neshama. He's in pain. That bully is in pain.

26:14 It doesn't give him license to do what he's doing, but we have to help that person. We have to help him see what's really going on and why. Why are you, Rav Yeshaya Zocher? To understand the secret that the reason why the dog gets to Simshiro is because they didn't bark in that moment of temptation when Klal Yisrael was leaving Mitzrayim? Because you're a Talmid of Rav Chanina Ben Dosa. Rav Oishai to be a Talmid is no small thing. I was zaycher to learn by my Rebbe for eight years. There are other people who learned from my Rebbe for many years. But they weren't Talmidim. Just because you sat in the She'er doesn't make you a Talmud. To be a Talmud is to give yourself over to the Rebbe, to really understand the Rebbe, to work hard, to live the way the Rebbe is living.

27:02 My Rebbe was one of the greatest Talmidim. Rebbe Salavetchik used to say all the time he was in She'er. I don't know if he was a Talmud. Just because you were in She'er doesn't mean you were a Talmud. Many people sat by Rav Chanina Bendosa. I don't know who this Rav Yeshaya was, but the Yalkut says he was a Talmud. That means he was a Talmud. It means that whatever Rav Chanina Bendosa had, he had. What did Rav Chanina Bendosa have? Listen carefully to what Chazal say about Rav Chanina Bendosa. The Gemara in Brachos 17b says that the entire world is sustained in the merit of Chanina Bendosa, and Chanina Bendosa lives on one kav of carobs. Rav Chanina Bendosa is a person who gives to everybody else. He sustains the entire world. Everybody in this world, from the biggest tzaddik to the biggest rasha, Rav Chanina Bendosa is the one that's sustaining them.

27:58 But for himself, he only eats one kav of carobs. For himself, he has enough. For me, I don't need so much. The Rebbeinu Sholom is in my life. I don't need very much. But everything I have, I give to everybody else. That's a tzaddik. That's a tzaddik. A tzaddik doesn't live for himself. A tzaddik isn't selfish. A tzaddik doesn't need to tear people down. A tzaddik is sustaining others. This is what it means to be a talmud of Rav Chanina Bendosa. And because his mouth is used in the appropriate way, not to knock other people down, but to build people up. That's who Rav Chanina Bendosa was. You met Rav Chanina Bendosa. He lifted you up. The Gemara tells us, Brachos 34b, Amr alav Rav Chanina Bendosa, Shaiyim Spalal ala cholim. Rav Chanina Bendosa used to daven for sick people. Va'aymer zechay ve'zemeis, and he would be able to say, this person's going to live and this person's going to die.

28:55 Amrlo, minayin at Yodeya, the Esther of Channin and Bendosa. How do you know? You look at this guy and you say he's going to live, and you look at this guy and you say he's going to die. How do you know? Amr Lahem, he said to them, im shaguro tefilasi bfi. If the words come flowing out of my mouth, if when I'm davening for another yid, it just comes flowing out of my mouth. Yodeya ani shehu makubal, then I know that the tefila has been accepted and this person is going to live. Veim lav, and if not, Yodeya ani shehu maturof. Then I know that Chas V'Shalom is going to die. The secret of Rav Chanan Bendosa is that he was so in touch with the way he spoke. He never spoke Chas V'Shalom in a way to make another yid feel bad. Only to sustain them. When the tefillas flew out of his mouth, he knew my tefillas are being accepted. He was so sensitive to his mouth. He knew that if he stammered over his words, it was a siman min hashamayim.

29:49 Things weren't going well for this person. We've said already a couple of weeks in a row that the Nachash Akdamoni represents himself in history as Paro Melech Mitzrayim. That Paro is described as the Tanemagadol, the Great Serpent, and it's brought down in many Mekaras and Zayra Kadosh and the AriZal in many places that the Nachash Akdamoni is Paro. Listen to the Gemara in Brachos 33e. Tanu Rabanan Ma'aseh b'Malkam Echad Shaiya Arvad. There was a certain place that had a certain type of snake, a very serious type of snake. Called an arvod. Vahiyamazikas abrios, and this snake was killing all the people there. Bo uvo diel la ruchanina bendosa, and they told ruchanina bendosa about this snake. So amar lem haruli eschori, show me the hole from this snake. Haru eschoro, they showed him the hole. Nasan akevo apiyachar, and he put his heel. He put his heel on the hole of this snake, meaning on the mouth of this snake.

30:56 Yatsun shachol, and what happened? The snake bit Rav Chanin and Bendosa. Umeis oso arva And then the serpent died. Not lo aksefa ve'yavil the beis medrash. Took the serpent, put it on his shoulder, and he walks into the beis medrash. Amar lahem ra'u banai, and he says to all the chevra in the beis medrash. And I'm repeating Rav Chanina Bendosa's message to you, Rauvani, my children, look Ein Arvad Maimus. It's not the Nachash, it's not the serpent that kills you. Elahachet Maimus. It's the sin that kills you. Ba'aisa Sha Amru. And what did all the Talmidim in the Beis Medrash say? Oylo la Adam Shapago Bar Arvad. Woe is to the person that stumbles upon this snake. Va'oylo la Arvad Shapago Rav Chanina Bendosa. And woe is to the snake that meets Rav Chanina Bendosa. The depth of this Gemara, Rabbi Yisai Is that Rav Chanina Bendosa was pure through and through. He lived with the Rebbeinu Shlomo in his life.

32:03 He was full. He was aligned. He was connected deeply. So he comes to the Nachash Akadmi, who's wiping out everybody with his mouth. This is what the Nachash Akadmi does. He destroys us with his mouth. That's how the Nachash Akumani took out Adam and Chava, and it's how the Nachash Akumani takes us out today. There's Nachash Akumani, Rabbi said, that's walking around all over the place, knocking people down with his mouth. You're not good enough. You think you're so frum. You think you're so this. You're nothing. You're this. You're that. It's a Nachash Akumani moment. Rav Chanin e Bendosa. These talmidim, these people in that town, they had a rebbe of Chanina Bendosa. They came running to their rebbe. Rebbe, what do we do? What do we do with somebody who's such a mazik? Chanina Bendosa says, "I got it." I got it. He takes the weakest part of his body, the heel, the lowest part of his body.

32:56 That's where the nachash attacks you in the lowest part. The Nachash always looks for the lowest part. You think you're so frum. You're in beis medrash now. You're in minyan now. Look at you. You're wearing tzitzis now. I can see you're still not that great. He looks for the lowest. That's where the Nachash bites you. Rechanina Bendosa says, 'Try it on me.' Try it on me. If you bite me in the lowest place, you should know nothing is going to happen. Because to be a tzaddik, to be a real Jew through and through, means from head to toe, the Rebbeinu Shlom is in every aspect of my life. You're not taking me down. I'm stronger than that. I'm bigger than that. The Nachash who tries to bite Rav Chanin and Bendosa, the Nachash dies. This is how you kill the Nachash Hakamoni. This is how you get yourself out of Mitzrayim. This is how you rectify the Chid of Adam and Chava. You gotta kill the Nachash Hakamoni. And then you know what he does? Then Nachash, he lifts it up and he puts it on his shoulders. He pulls it off of the ground and he puts it on his shoulders and he brings that Nachash into the Beit Medrash and he says to his Talmidim It's not the snake that kills you.

33:55 Don't blame the snake. If he barks at you and you bark back, it's because of your own inadequacies. It's because you don't feel good about yourself. There's something inside of you, some chait inside of you that you have not yet rectified. If somebody says something and it's nonsense, it doesn't bother you. If a five-year-old walks by and they yell at you something foolish, it doesn't bother you. Say there, a five-year-old said something. But if a chaver of yours says something, it bothers you. And maybe he touched upon something that's a little bit true. So Rav Chanina Bendosa says, Rav Yisai, don't look at the snake. Don't bother with the snake. If you're through and through a yid, if you feel good about yourself, then the snake can't kill you. It's only the chet that kills you, says the Talmidim. And listen, very good, Rav Yisai, because this is what it means to have a rebbe.

34:47 Says the Talmidim. Woe is to the one who meets a snake. Because it could hurt. But woe is to the snake that meets such a rebbe. If you have a rebbe like Rav Chanina Bendosa who sustains every Talmud, you have a rebbe like Rav Chanina Bendosa who lifts up every Talmud. You have a rebbe like Rav Chanina Bendosa who is able to give you good mussar. That if you come crying to Rav Chanina Bendosa and you say it hurt what he said, and Rav Chanina Bendosa said you're okay, but let's look at what he said. Maybe it touched something inside of you. That's a rebbe. A rebbe is somebody who is kind and he's gentle and he's compassionate, but he's also real. That's how you kill the snake. People complain all the time. Husbands complain about wives, and wives complain about husbands. Take a look inside. Work on yourself.

35:45 What's going on inside of you? Have a rebbe in your life that challenges you to be the best version of yourself. Take ownership and responsibility for things in your life. If you're the type of person that has no bottom, take ownership over that. You can change. Rav Yishaiah couldn't understand. The dog barks. That's the nature of a dog. Just because the dog barks doesn't mean that's his nature. That just means how he's showing up to life right now. Look deeper, you'll see a neshama. To be growth-oriented doesn't mean Just to think positively of yourself. Of course, a yid thinks good things about himself. But to be truly growth-oriented means to be radically honest, to look at yourself in the mirror. Rabbi said we're privileged in this yeshiva to have real rebbeim. I don't need to start listing the fifty rebbeim in yeshiva. We're privileged in this yeshiva to have real rebbeim that say real things.

36:43 We're even more privileged to have real talmidim Real talmidim that show up to have real conversations with their rebbeim. To say, 'Takut,' I'm struggling with this. What Yenim said hurt my feelings, but I am struggling with this. And Rebbe, how do I work on this? Bez Hashem, that's how we kill the Nachash. That's how we kill Paro. That's how we go free. So Bez Hashem As we live within these parshiyos, the outer Rebbe said, 'You have to live with the times.' His brother explained, 'Live with the times' means the messages of the parshiyos are relevant to every single one of us in those weeks. So if we're in the parshios of Mitzrayim and Yitzias Mitzrayim, that means that every one of us is going through our own Mitzrayim right now, and we're all in the process of leaving. So I bless all of you, and I hope you bless me back.

37:31 That we should be zeicha Tochash v'shalom, not be that keliv that barks at others. Adarabu, be the keliv that's quiet. Be the keliv that says leave Mitzrayim. None of us need this. None of us need to live in this restricted state of reality. Every one of us should be zeicha. To feel deeply our neshamas in every aspect of our lives To feel tremendous gratitude for everything that the Rebbeinu Shlom has bestowed upon us, and be'ez Hashem to take every gift that the Rebbeinu Shlom gives us and to sustain all of Klal Yisrael.