Bo - 🔥🔥🔥Educating the Rasha 🔥🔥🔥

2:40 However Because we know the Pesach Seder, we know whose question this is. Ma ha'avoda hazos lahem is the question of Russia. Chacham, the Russia, the Tam, the Inyodayalishol. This is the question of the Russia. Why are the parents? I understand why they're celebrating the redemption. I understand why they're celebrating the fact that they're going to come to Eretz Yisrael. And if it was any other child The Chacham, the Tam, or even the Ein Yodei Elishol, I could understand why they'd be excited to have such a child. But who's excited to have a child who's a Rishon? Why are they bowing down over the fact that they're going to have children who are Rishon? And what type of answer is this? That the Torah is giving Explain to Russia that there's a carbon pesach. Does Russia not know that there's a carbon pesach? And furthermore We know that if we look in the Hagada, it does not give the answer that the Torah prescribes.

3:43 What are we told? Blunt his teeth. Give him a different answer. Tell him if you would have been in Mitzrayim, you wouldn't have been redeemed. How come the Balagoda changes the script of the Torah itself? The Torah tells us exactly what we're supposed to say to the Rasha. And yet the Balagoda changes it. Not only does he change it; it goes from a very neutral parve response to a very harsh, critical response. What exactly is the Torah telling us over here? Why is it called a carbon pesach? Rashi tells us. HaCarbon karoy Pesach al Shem adilu v'psicha. The reason it's called the Carbon Pesach is because of the skipping and the jumping over. Shachodosh Baruch Hu hayamidaleig batei Yisrael mibein batei Mitzrayim. The kofeitz mimitzri lemitzri the Yisrael emtzay nimlat Because Hakadosh Baruch Hu is skipping over the houses of Klali Yisrael that were between the Egyptians' houses. He would jump from one Egyptian to the other, and the Jew who was standing in between, Hakadosh Baruch Hu would save the Jew.

4:57 And Rashi heads on, and you should serve Hashem, L'shem Shamayim. More questions. Why does Rashi go out of his way to talk about the passing over? He could simply say in a very easy way. Hakadosh Baruch Hu skipped over the houses of the Jews. Rashi says it in a very complicated way. He would jump from Egyptian to Egyptian. There was a Jew in the middle. What is Rashi talking about? Why is Rashi saying this in such a complicated way? And the truth is, does Hakadosh Baruch Hu skip? I think that the way it goes is that Hakadosh Baruch Hu simply wills for something to happen, and then it happens. So what's this whole description of? Hashem jumping over the houses, Hakadosh Baruch Hu wills for the Mitzrim to die and for the Jews to be saved. Furthermore We know that Hakadosh Baruch Hu instructs Klal Yisrael, the Lachu and Adam, to take the blood The Nosnu Al Stei Amazuzos VaLamashkof should paint their door frame, the top of the door frame and the two sides of the door frame.

6:11 Asher Yochlo Osum Behem. And then they will eat it. Moshe Rabenu adds something that Hakadosh Baruch Hu doesn't say. Atem lo tezu ishmi pesach beisu ad boker. You should not leave your house until the morning. Where does Moshe Rabenu know this from? Moshe Rabenu adds something that Hakadosh Baruch Hu didn't say. Hakadosh Baruch Hu said, "Take the blood, put it on your doorpost, eat the carbon pesach." Moshe Rabenu goes and don't leave your house until the morning. Where does Moshe Rabenu know this from? The Gemara in Baba Kama, jumping on this pasuk Says, "Kiven shenithan reshos le'mashchis, ainu mavchim beit tzaddikim lereshaim." Some of you are probably familiar with this from the Pesach Seder. That once Hakadosh Baruch Hu gives permission to the mashchis, to the destroyer, this prosecuting angel It doesn't know the difference between a tzaddik and a rasha. It's just going to kill everybody. So Moshe Rabbeinu says, "Stay inside." But is that possible? Is it possible that Hakadosh Baruch Hu has some destroying angel that just wipes out the world? If you're outside, then even if you're a great guy, Sammy, you're dedicating your life to Klal Yisrael. Sammy's walking in the streets of Eretz Yisrael, and all of a sudden, the Mash just takes him out because he's outside. How could that be possible? That's not the Rebbeinu Shalom. The Rebbeinu Shalom is perfectly just.

7:35 Last thing. The pasuk says, 'You see what I did to the Mitzrayim.' The Avi Eschem Eli. I am going to bring you out on the wings of eagles, and I am going to bring you to me. Rashi describes what it means on the wings of eagles. Rashi tells us an unbelievable thing. Rashi says an eagle is different than every other bird. All other birds, when they're carrying their younglings, carry them in their hands, because they're afraid of birds that will attack them from above. But an eagle is not afraid of animals that will attack it from above. No animal can fly above an eagle. What's the eagle afraid of? The arrows that will be shot from down below. So the animal, this eagle, puts its younglings on its wings and it says. I'd rather allow the arrow to pierce me than to pierce my children.

8:36 And this is what Hakadosh Baruch Hu is saying to Klal Yisrael. Hakadosh Baruch Hu is saying, 'I'm the eagle; you'll ride on my wings. I'll take the blows for you.' What does this mean? What are the blows that Hakadosh Baruch Hu is taking for us? So the Kach Netzar Magid says as follows: Rabbi Isaiah, this is a stunning vort. But you have to learn it deeply. The Halei Gekoznitz or Magid answers as follows: When Hakadosh Baruch Hu is compassionate towards us When Hakadosh Baruch Hu in Shamayim, there is a Din VeChesmen And Hakadosh Baruch Hu is infinitely compassionate. So there are prosecuting angels that look at us and see negativity. They look at us and they see all of our flaws. And what does Hakadosh Baruch Hu do? Like an eagle, he stands between us and the prosecuting angel, absorbing the blows of this mashchis of this destructive malach who yearns to take us down to the pits of Gehenna. Hakadosh Baruch Hu stands in his way.

9:46 But what does this mean? What does it mean that Hakadosh Baruch Hu stands in his way? Listen to what Chazal say, Rabbeinu. Sometimes. Certain rebbeim in this yeshiva, myself among them, are accused. We are accused of making nice. It's just a chassidish of art. They're trying to make the boys feel good. It's just a chassidish of art. Listen to the words of Chazal, Rabbi Say. The Al Kishamoni tells us as follows: The Malach Samuel came to Hakadosh Baruch Hu and said, 'Why are you taking Klal Yisrael out of Mitzrayim? Didn't Klal Yisrael worship Avaydazara?' And yet you are performing nisim on their behalf? And the Malach Samuel goes to the Malach of the Yamsuf And he tells the Malach of the Yamsuf, "Don't you dare perform any miracles for Klal Yisrael." After all, Klal Yisrael worshipped Abayi the Zara, and the Malach of the Yamshuf agrees.

10:55 Klal Yisrael should not have miracles performed on their behalf. Listen to the words of the Yalkut Shimoni. Hakadosh Baruch Hu responds to the Malach Samuel and says as follows: Take a look inside Yalkut Shimoni, Bishalach two thirty four. You incredible fool! This is the lashon of Hakadosh Baruch Hu to the Malach Samuel. You incredible fool! You think they worshipped idols because that's what they wanted? They only worshipped idols because they were slaves. They only worshipped idols because of the duress they were under. You're looking at a shaygig and you're turning it into a mazid. You're looking at an einis and you're turning it into a ratzon. Hakadosh Baruch Hu says to the Malach Samal, 'You're an incredible fool. No Jew ever wants to do Avaydazara. That's not the nature of a Jew.' I was in a different yeshiva this week, a very special yeshiva with very special Russian rabbis and a wonderful group of young men.

12:00 And I spoke out this idea. I said, if we live from our most authentic place, you will come to the idea that you want to serve Hashem. That's what it means to authentically be a yid. One of the boys raised his hand and said, "What if it's not true?" What if it's not true? What if, in my most authentic place, I want to do these averos? This shmuz is for that young man that asked that question. It's a failure to understand the nature of a Jew. A Jew cannot And it's pasquin la halacha by the Rambam. In case you don't believe me, if you need a Litvish source And the Yalkut Shimoni wasn't enough for you Take a look in the Rambam. You're not allowed to give a you're not allowed to give a get under duress. So he smacked the guy around to give a get until he says, "I want to give the get." What does he mean? You're not allowed to give a get under duress. What does the Rambam say? The inner rotzon of a Jew is to do the right thing.

13:10 That's the nature of what it means to be a yid. We fall into this trap, this silliness, this foolishness of the Malach Samuel, defining ourselves by our externals. That is not the inner nature of what it means to be a yid. It's a gemara in brachos. The sources for this are unbelievable. You think it's a chassidish? It's just a chassidish of art to make us feel good. These are often gemaras. The gemara in Brachos 17a after davening. What did Reb Alexandre say? Rebbeinu Elamim, master of the world. Golli v'yaduah lefanecha. It is known before you. She'rizo neenu laseis she'rizo incha. That the nature of a yid is to do the will of Hashem Umi ma'akev, and what holds us back, saar shebi'isa, it's the yitzharah. That's what holds us back, v'shibat malchus, and the fact that we're not living under David Malchus of Mashiach. We're only behaving the way that we're behaving because Melech of Mashiach has not yet arrived, and we're not living in the kingdom of Mashiach, and we're living with all of these terrible zayras in the world.

14:22 And so we fall into the trap of thinking that this is really me. A guy does an avera. There's a boy in this yeshiva. There's a boy in this yeshiva. He's struggling terribly with davening. He's struggling. He wants so badly to daven. He's struggling terribly with davening. Why? The Rebbeinu Sholom does not want to hear from me. This is what he told me. The Rebbeinu Sholom does not want to hear from me. Rebbe, the averes that I do, I promise you, the Rebbeinu Sholom doesn't want to. He doesn't want to hear from me. Fakert, exactly the opposite. That's when the Rebbeinu Sholom wants to hear from us the most. The biggest mistake this Bachar is making is that he's defining himself by his lowest possible moment. Why would the Rebbeinu Sholom want to hear from me? Why would the Rebbeinu Sholom not want to hear from you? The Rebbeinu Sholom knows better than you that this is not the way that you want to behave. Golly v'adul v'anecha. This is what of Alexandria saying. He's saying we. It's not obvious. We look at a person, we see the externals. Even when we look at ourselves and we see the externals.

15:22 But Golly, the Adul of Anecha, Rebbeinu Shlom, this is not the way I want to be. The way that I truly want to be is I want to do Your will. That's the innermost Ratzon of a Yid. I want to serve Hashem. And why am I not? It's these external funny things. I live in a funny world. So I forgot in my state of shibun machlius. I forgot in my state of enslavement what I really want. So I'm behaving in a way that's not truly me. This is the marshal of the turkey prince that Rabbi Nachman taught us that there are people walking around in the world thinking that they're a turkey. They're walking around under the table eating food off the floor. And sometimes it takes a great chacham to come and sit on the floor with them under the table eating food off the floor to restore a person to their dignity.

16:09 But the nimshal of the turkey prince is you're not a turkey. You see a boy in yeshiva, and you look at him by your externals, and you say, look at this boy, he doesn't come to davening, and look at this boy, he's not learning as much as he should, and look at this guy, he's battling. That's because you don't understand what it means to be a yid. If you knew this about yourself, you would see every person with compassion. Every one of us would walk around yeshiva all day. All we would see is beautiful Jews doing their best to serve their rabbanim shalom. But we can't because we're sar shebeisa because we have a yitzhara because the rabbanim shalom created the world in such a way that he wants us to live in dira b'tachtayim. So he creates a low place. But could you imagine how crazy it is that the light thinks it's the darkness?

17:01 That we live in a world where we're afraid of the darkness, even though we are the light. Because at some point in our lives, we came to the conclusion, 'I am the darkness.' This is what the Rebbeinu Shalom is saying. Samael, you're an incredible fool. You have no idea what's really going on in the heart of a yid. You're in Shamayim. You're prosecuting. You're coming around, and you're going. Rebbeinu Shalom, you're going to take them out of Mitzrayim. Look at that Jew. You're going to be compassionate to him. Look how many averes he did. You incredible fool. You only know how to see the outside. That's what it means to be an incredible fool. Was the art side of the Alter Rebbe this week? The Alter Rebbe, his name was Shneer Zalman from a Loshan of Shnei R. He saw two lights. The brilliance of the Alter Rebbe was he saw the deeper light, not just the external light, but the deeper light of what it means to be a Yid.

17:57 A fool sees the external. Wise people know how to see deeper. Hakadosh Baruch Hu puts us on His wings. And He says, "You want to come for those yidden?" You want to define them by their externals? You got to come through Me. Because I know the truth. You could hurl insults at My children," says the Rebbeinu Shlom. "But My children—that's the lesson of Rashi. My children My children go on My wings." My children go on my wings And if you want to get to my children, you have to go through me because you're going to talk about their externals, and I'm going to tell you who they really are. There's three states. There's the state of a tzaddik. To be a tzaddik means that I'm aligned deeply with my inner ratzon. My external actions and my internal ratzon are exactly the same. Then there's mitsrim. These are the rishayim of the world.

18:52 A roshah is somebody who deeply has no interest in serving the Rebbeinu Shalom. And his external actions match that. But then there's the middleman, the beinuni. The middleman is somebody whose outer actions don't match his inner tzaynos. Now listen, based on this yoseid, let's return to Rashi. Hakadosh Baruch Hu skips over the houses of the Jews. What the houses represent, Rabbi Yisai? The external. Hakadosh Baruch Hu skips over our external. He jumps from the house from a Mitzri to a Mitzri. He goes from the house of a Mitzri to the house of a Mitzri, and he skips the Jewish house in the middle. The house of a Mitzri, their external house, represents their internal desire to have nothing to do with Hashem. So Hakadosh Baruch Hu destroys that house and destroys that house. But the Yiddisha house in between That Jew that entered into that house, the Rebbeinu Shlom skips over it because he says, "I don't see your external house. I see the Yid that's living inside of that house."

20:08 And that's why Rashi says that when a Yid goes inside of his house and he aligns himself with his inner desires, then what happens? All of his actions should be l'shem Shamayim. Take that inner desire that you have to serve the Rebbeinu Sholom and bring it out into reality. That's what yeshiva is about. Yeshivas are not about who could learn the most Gemara. Yeshiva is not a competition. You heard that last night. It's not about who could shackle the hardest by shachris. It's not about who could be on the greatest streak. The design of a yeshiva is for a yid to look deeply inside of himself, and then to bring out that inner ruchel into the world of action. That all of my actions should align themselves with who I truly am. And this is why Moshe Rabbeinu adds on: Do not leave that house.

21:02 Don't leave that house because if you go outside, there's going to be people in your life when the mashchis is walking around Mitzrayim. Only looking at your external actions. Look at this avera. Stay deep inside of your house, boys, because the outside is unrectified. But when you tap into that inner ratzon of who you really are, that's when you're protected. You stay with that. You stay inside when the mashkes is walking around. If there are people in your life or forces within your own person that are looking at you and saying, "Oh, you're the Mitzri." You're the Mitzri. Retreat deep inside of yourself, all the way to the core, all the way to the essence, and find out who you really are. This Bachar who's going, who's struggling with Chakras because of his Averus. I want you to know I would never physically attack a Talmud.

22:00 But I want to grab him and shake him. And when he said this to me, you should know it pained me in a way I can't begin to describe. That's who you think you are. He has a matchstick in his own person. That's you can't go. You can't wake up for shachris. You sit in there with these funny things in your head. Maybe I don't believe in the rebbeinu shalom because to believe in the rebbeinu shalom means that the rebbeinu shalom is coming to get me for the averas that I did. I'm not sure what Rebbeinu Shalom he's serving. But it's not the Gemara of Brachos Seventeen A, and it's not the Yalkut Shimoni, and it's not the Rambam. I understand he feels very badly about himself. Halavai, he should be seized with healthy guilt. Because healthy guilt changes a person. Sometimes you have to go deep inside of yourself to discover who you really are.

22:57 What are we told? We're told to take the blood of the carbon Pesach and put it on your doorframe, on the top of the doorframe and on the two sides. And Medrash says that represents Avram, Yitzchak, and Yaakov. The Alter Rebbe and Tanya teaches us Where does the Yid get such a precious neshama from? That alikain neshama shenasat to be tahiri, that no matter what you do, the soul remains pure. That we see that Yidden throughout history who did not live for Hashem were willing to die al Kiddush Hashem. Says the Alter Rebbe, that's a Yerusha, that's an inheritance that you got from Avram Yitzchak and Yaakov. How did Moshe Rabbeinu know to stay inside? Because we were told to take the carbon pesach. The fact that our Kadosh Baruch Hu passes over the external looks at the internal. Take that blood and connect yourself to the carbon pesach. Connect yourself to Avram Yitzchak and Yaakov.

23:53 Connect yourself to the Jewish soul that you've been given. That never for one second has strayed from the Rebbeim Nesholayim. Stay inside. And Beis Hashem, you'll be okay. What does the Rasha at the Seder say? I am the Mitzri. This has nothing to do with me. A Jewish parent hears these words from their child, and it breaks them. You think you're the Mitzri? This is mahavoida hazoyis lachem. Ulefishahotzi asatzmei minaklal kafir beiker. Since when is it Kfirah to leave the community? You know what the Kfirah is? You think you're the Mitzri? That's the Kfirah. You think you're the Mitzri? And a parent is dying, watching their children think the worst possible thing about themselves. Comes along the Rebbeinu Shalom and says. You tell this child. There's such a thing as a carbon pesach. And from this, the parents get a menuchas anefesh. My kid is saying these words, but it's not true. No matter how much my kid takes himself out, no matter how much my kid says that I am Russia.

25:15 You're not that Russia. You're not that Mitzri. Hakadosh Baruch Hu sees deeper. That's the way a parent has to parent. They have to see deeper into their children. So how come the Balagada doesn't say that? Because if you look carefully at the pasuk It doesn't say that this is what you should say to the child. It says this is what you should say But the child needs a different response, even more profound, even more powerful than that. Parent, the parent gets a Menuchas Anefesh. Inside, my kid is still desiring to come close to the Bnei Yisroel. They bowed down. They were so thankful to know that their children weren't gone. But that child still thinks he's a Rasha. So you have to do Hakas Shinav. You got to smack that kid in the face. How dare you speak about yourself that way? How dare you speak about yourself as if you're a Rasha? You smack that kid in the face.

26:08 But we don't smack physically, and we certainly don't take down people that are struggling. Rather, you have to know the Alshach. What does the Alshach say? The Alshach says Hake Ashinav. You have to blunt his teeth. The gematria of Shinav is three sixty-six. The gematria of Russia is five seventy. When you remove the three sixty-six from the five seventy, you are left with the gematria of two hundred four, which is the gematria of Tzaddik. You have to smack that child in the face. How dare you speak about yourself that way? You are a Tzaddik. To the parents, you can give a little manuchas a nefesh. Hakadosh Baruch Hu sees deeper. You see like Hakadosh Baruch Hu. To the child, you have to smack that child in the face and say, "How dare you speak about yourself that way? Just remove this shinof. Just remove this way of speaking." Heimanti ki adaber. When we speak about ourselves in a negative way, it creates a negative reality.

27:07 How dare you speak about yourself that way? There's a tzaddik underneath. That's why the Lebavitcher Rebbe, Zekezadik the Kaddosh Shulvracha Said, "If you were there in Mitzrayim, you would not have been redeemed. But after Matan Torah, every single Jew will be redeemed." There is no Jew that's not coming out. There is no Jew that's not going to greet David Malchusa Meshicha. Every single Jew has a place in Oyla Mabah. Every single one of us, you included. That's what changed by our Sinai. There's more to say. I'm not going to say it all. I just want to say a simple thing, Rabbi Yisai. We're all struggling. We're all asking ourselves the question: Does Rebbe Nachshon still want me? Am I interesting to Rebbe Nachshon after everything that I've done? I did tshuva. I came to Eretz Yisrael. I'm sticking. I smote a week. It was unbelievable.

28:12 Rav Yaakov Hillel, Shlita One of the Gedolei of the generation comes to the Ramada Hotel. We're dancing in front of him. We're all having voices inside of us that say, "Bahasma, the week is over." And who am I now? And Rabbi, as I look at my year, I'm in that halfway point now I can see Purim is on the horizon. Pesach is coming. Have I really grown? Have I really changed? Yes Unequivocally yes. Hareh hu rei shuvah. That's all it takes, boys. Just a little bit more A little bit more, taking the internal rotzon and turning it into the external reality. Knowing that you are the tzaddik. The Russia has the tzaddik buried underneath him. That's the fifth son. I want to give everyone here a bracha, but I want you to bless me right back. We should daven for each other in this yeshiva.

29:22 We should daven to see each other's inner beauty. To see each other's inner chayin. To be able to leave Mitzrayim means that we know that even after two hundred and ten years of slavery. Even though halalu of the avodah zara, the halalu of the avodah zara. Even though there are people in the world saying you're not so frum Those are the voices of the mashkes. And our voice is the voice of Moshe Rabbeinu saying connect yourself deeply to the neshama that Hakadosh Baruch Hu gave you, the neshama of Avram, Yitzchak, and Yaakov that every single yid carries. That said, I simply desire to come close to the Rebbeinu Shlomo.