Chad Gadya: In The End All Is Revealed

2:40 By Yom Rishon, of course, means the fourteenth of Nissan. But the Gemara in Pesachim tells us that by Yom Rishon here is specifically referring to Esav. If we will be mashpis the saar from our homes, if we will destroy the bread, the chametz from our homes, then Hakadosh Baruch Hu will destroy the first, and the first here is a reference to Esav our Rasha. If we will destroy our chametz, Hakadosh Baruch Hu will come along and destroy Esav. And the obvious question is, what's the connection between Esav Arasha and the Yontif of Pesach, and why specifically when it comes to destroying the Chometz, is that Mitzvah Kashur to Esav Arasha? In order to understand this, a very brief introduction is in order, but it's a foundational introduction, something that we really need to get clear. The Gemara in Chagiga, Yud Beizam Adaluf, tells us that Adumarishon was exceptionally tall, and when Adumarishon would stand on the ground, his feet were planted firmly in the ground, but his head was all the way up in Shamayim. Adumarishon was tremendous. Obviously, the Gemara here is speaking allegorically. The Gemara is trying to convey to us a very deep message. The question is, what is the message that the Gemara is trying to convey over here?

4:09 And the message is as follows. Othmarishon, in his natural state, was meant to bridge Shamayim va'Aretz. Shamayim being the races, Shamayim being the top, the Aretz being the bottom, and that was Othmarishon's job in this world, to be a bridge between Shamayim and Aretz. What does that mean practically? It means to make the world into a place where Hakadosh Baruch Hu's presence would be seen, that was the job of Adomarishon. And as we all know, Adomarishon failed in this regard. When we look at the chait of Adomarishon, what exactly was the practical ramification of the chait of Adomarishon? That Shamayim and Arutz became bifurcated; that there was no longer one reality of Rishus and Achrus of Shamayim and Arutz.

5:07 But now a person could live in this world, and it could appear to them as if Shamayim va'aretz are two disjointed realities, and this is exactly what the Nachash did when he told Chava that she should eat from the Eitz Hadas. Chava was sure, in her dialogue with the Nachash, that on the day they eat from the Eitz Hadas, surely they will die. But what does the Nachash say to her? The Nachash says back, 'No, it's not true.' He says, 'Vayomer an Nachash ala Isha, lo mus Tumas.' It's not clear that you will die. It's not clear that if you do this avero, you will die. In other words, Techava Rishus and Achrus were connected. Shamayim va'aretz were connected. The spiritual reality and the physical reality were one. But the Nachash introduced the doubt into the world. And that doubt separates Shamayim va'Aretz. After Adam Harishon's sin, this became the world that we now live in, and it thus became the job of Klal Yisrael, beginning with Avram Avinu, to rectify the sin of Adam Harishon. Rectifying the sin of Adam Harishon means that we once again connect Rishis and Achris, Shamayim va'Aretz. We bring the world into a state of harmony and unity.

6:35 That's why the premier tefillo that Klal Yisrael has is Shema Yisrael, Hashem Elokeinu, Hashem Echad. It means that we are seeking to unify the entire world. We grab all of the Dalad Kanfos of our tzitzis. We bring the entire world together. What does it mean to bring the entire world together? It means to unify all of creation, Shamayim va'Aretz. Avram Avinu, in the Bris Bein Abasarim, he was told by Hakadosh Baruch Hu. Habet na hashamayim. Go outside. Why did Avram Avinu have to look at the Shamayim? Because that was Avram Avinu's job. Just as Admarishon spanned, he stood in the world, but his head was in Shamayim. So too, Avram Avinu stood in this world, but he gazed up to the heavens, and in this way, he mimicked Admarishon.

7:35 Was meant to fulfill the tachlis of creation. The letters Avraham, Chazal point out, also spell Behi Barum. It also spells creation. Admarishon failed in his mission of unifying creation. Avramavino would now bring creation to its ultimate point, to its ultimate fruition of its mission. And so Avram Avinu represents the Rishis, connecting everything to Shamayim. With that in mind, we can understand why Yitzchak represents the Achris. Avram and Yitzchak, of course, go together. Yitzchak is future tense. Yitzchak is that which will be in the future. Achris Hayomim, Alz Yemale Schoke Pino. Yitzchak means laughter. When will we laugh? We will laugh in the future. Vatischak Liom Acharon. We'll laugh ultimately in the future.

8:32 Akedas Yitzchak is the binding of Avram and Yitzchak, of Resis and Achris, of Shamayim and Arutz. With this introduction in mind, we can begin to understand a beautiful song that most of us sing. It's the tradition of many homes in Klal Yisrael. Not all homes; Chabad does not sing Chagodya, but most Jewish homes sing Chagodya at the very end of the seder. And by that point of the seder, most people are no longer paying attention. It's a late night. People have fulfilled the mitzvah of magid. People have drunk their four kosos, hopefully in a way that does not leave them inebriated. Derech cheres, in the ultimate sense of the word, not chas v'shalom, with any joking around.

9:26 Usually by that point of the seder, we play our games. Echad mi odeya, and my family always had a minig to say the echad mi odeyas in one breath to see who could say the entire thing in one breath. By the time it comes for chagadias, everybody sings. Some people have the minig of putting in the animal sounds, making it a little bit more fun for the kids that are still awake. But chagadias, of course, is a very beautiful part of the seder. And most people overlook it because they don't understand the deeper meaning. Most people simply understand, okay, Klal Yisrael. There's a history to Klal Yisrael. One thing follows another, but they never take the time to look at some of the deeper inyanim at the end of the seder. And so tonight, it's very appropriate for us to look at Chagadda, the final. I don't know what you call it. The final section, the final tefillah of the Hagada, to understand a little bit of the deeper meaning.

10:23 So Chagadja picks up, says the Vilna Gaon, where we left off. Admarishon, he sinned. The job of Klal Yisrael, as started by Avram Avinu, the Bechina of Rishus, is to unify the world. This was followed by Yitzchak. Yitzchak, Akedas Yitzchak, bound the Rishus and the Achras. And this brings us to the very beginning of the story of Chagadja. Says the Vilna Gaon, as follows. The entire story of Klal Yisrael, really begins with two gidim, with two goats, Chad Gadya. Who are these two goats? Really, Chad Gadya. Who's the one goat? In order to understand this, we need to go back to the brachos that Yitzchak gave to Yaakov. Of course, he thought he was giving them to Esav, but Yitzchak ultimately gave these brachos to Yaakov, and we know that Yitzchak told Yaakov to bring him two goats.

11:22 Why did Yitzchok ask Yaakov to bring him two goats? Because these two goats, Rashi explains, were necessary for the fulfillment of the yontif of Pesach. One goat was going to be for the carbon Chagiga, and the other goat was going to be for the carbon Pesach. And the Chad Gadya, the one goat that we're going to be talking about tonight, is the goat of the carbon Pesach. When Yaakov Avinu brought this goat of the carbon Pesach to Yitzchak, that made him worthy of receiving the brachos of Yitzchak, and in that fashion, Klal Yisrael was born. Esav did not receive the brachos, and instead, it was Yaakov. Rivka, we know the pasuk tells us she made the suha for Yitzchak. In fact, the Torah tells us that she served him bread. Chazal tell us that bread was actually matzah.

12:19 That Yaakov served Yitzchak wine, which is a reference to the Dalad Kosos, and ultimately after the brachos are given, Esav comes and he's so distraught he didn't have the opportunity to get the brachos from Yitzchak. What does Yaakov Avinu say to him? He said, 'Your brother came b'mirma. Your brother came with trickery.' And Rav Yosef Chaim Zunenfeld points out that b'mirma is the gematria of two hundred and eighty-seven. Which is the same gematria as afikomen, and what Yitzchak was telling Esav is the halacha: ein mafteirin acher a pesach afikomen. I've already eaten, and so there's no longer a need for me to eat, or the capacity for me to eat the carbon pesach, and because of that, I have no bracha left to give to you. So the entire story of the birth of Klal Yisrael, of Yaakov receiving the brachos from Yitzchak, occurs.

13:16 On Seder night, it occurs on the night of Pesach, and it begins with Chad Gadya, with the gad, with the goat of the Korban Pesach. If you look in the Psukim and you actually go through them, how many brachos did Yitzchak actually give to Yaakov? Yitzchak actually gives Yaakov ten brachos. If you go through the Psukim, it's clear that Yitzchak gives Yaakov ten brachos. Why does Yitzchak give Yaakov ten brachos? Because with these brachos, Yaakov Avinu was going to be able to bring the world to its ultimate fruition, to the mission of Adam Arishon. Which is why the Gemara in Baba Metzia says that Shifraya de Yaakov is Shifraya de Adam Arishon, that the face of Yaakov was the same face as Adam Arishon. They shared literally the same image. They had a similar countenance. Why was there such a deep connection between Yaakov and Adam? The reason why there was such a deep connection.

14:14 It's because Yaakov Avinu had the same mission as Adam Arishon, and when he received those ten brachos from Yitzchak, he was going back in time to the original foundation of the creation of the world, where Hakadosh Baruch Hu uttered ten utterances, asarim amaros, and that's what brought creation into being. The carbon Pesach represents the capacity to renew the world, to bring the world back to its ultimate state, of other marishon, so that Mashiach can ultimately come and finish up the job. Now these brachos were meant to go to Esav. Esav, in reality, was the first born. Now Chazal say even though Esav came out first, he was not actually the first born. Esav was like the fruit of the peel. The fruit of the peel comes first when a person is taking off the peel to get to the fruit. But of course, no one would consider.

15:13 The peel is just an external barrier that we have to remove in order to get to the fruit, and that was the role of Esav. Nevertheless, Esav does have a claim on being the first. He has a claim on being rishis. This is what Esav wants. Esav wants to be the b'chor, and that's why, of course, Esav's grandchildren Amalek are called rishis goyim. Rishis goyim means that they are.

15:58 Raboza, I sincerely apologize for that. The challenges of modern technology, Baruch Hashem, so many people here are using the internet in Beit Shemesh. For positive things, Baruch Hashem, we're spreading so much Torah. Unfortunately, there was a technical glitch. I apologize. I hope it won't happen again. So I believe that I was cut off. From what I understand, I believe that I got cut off by explaining. By the point we're explaining, that even though Esav comes first. Esav is like the peel of the fruit, and obviously the ikkar is not the peel. The ikkar is the fruit. So even though Esav claims to be part of the firstborn, he claims to be the rachis, but really Esav Arasha is not the rachis, but he has a claim on it. In fact, Amalek, the grandchildren of Esav, Amalek are called rachis goyim by the Torah. The whole machlokes.

16:54 Between Yaakov and Esav is who comes first. Yaakov Avinu, of course, is grabbing at the heel, and he is so named because he grabs at the heel of Esav. There's a fight to be first. What's the great fight between Yaakov and Esav to be first? The great fight between Yaakov and Esav is that they both want to fulfill the mission of Avram Avinu to ultimately rectify the sin of Adam Harishon by connecting Rishus and Achrus Shamayim va'Aretz. We see this again when Yaakov Avinu has the vision in the Sula. He sees the Malachim are going up and down, and Chazal explain that what does it mean the Malachim go are going up and down? These are a reference, a representation of the four exiles that Klal Yisrael will go through. The first three exiles, the Malachim go up and they go down, which represents.

17:46 Symbolically, the fact that we will go into Gullus and we will come out of Gullus, but when it comes to the final Gullus of Edom, which is the Gullus of Esav, so at that point Yaakov Avinu doesn't see the Malachim go down. He gets very nervous. Klal Yisrael will be stuck in Gullus forever in this exceptionally long Gullus Edom, and Hakadosh Baruch Hu assures Yaakov Avinu ultimately the Gullus of Edom will end. Hakadosh Baruch Hu Himself will end the Gullus. Because it was Yaakov Avinu that gave Yitzchak the carbon Passah. We became the b'chor, and this is why it says Chad Gad Yeh twice in the song. Chad Gad Yeh means that not only did Yaakov Avinu become the b'chor, but indeed all of Klal Yisrael forever would now be called the b'chor of Hakadosh Baruch Hu, B'nai B'chori Yisrael. We are called the b'chor of Hakadosh Baruch Hu. Why? Because we ultimately got the birthright from Yitzchak. It is Yaakov Avinu who continues the legacy.

18:43 Of unifying Shamayim va'Aretz, of making Hakadosh Baruch Hu's presence clear in this world, and every year on Pesach when we sing this song, what we're really singing, what we're really celebrating, is ultimately the rebirth of Klal Yisrael and bringing the entire mission of this world to its ultimate completion. And that's really why, if you go through Chagigah, there are ten parts of Chagigah, and each part represents another one of the Asarim Amaros that Hakadosh Baruch Hu created the world with. It's one of those ten brachos that Yitzchak gave to Yaakov. The Chagadda encompasses all of those things together. So now let's spend a couple of minutes going through this very precious song, understanding what each stage of the journey is about. We already explained that Chagadda represents the goat of the carbon Pesach that Yaakov brought to Yitzchak. This is what it means. The Zav and Abba Bichrei Zuze. What does it mean that

19:41 That the father bought the goat for two zuzim, so this is a reference to Yaakov Avinu's sale, says the Vilna Gaon, to Yaakov Avinu's sale where he bought the birthright from Esav. What does it mean that he bought the ace? They bought the birthright for two zuzim. So we know that Yaakov Avinu bought the birthright for bread and lentils. Adasim, he brought it for bread and lentils, and so from those two zuzim, from that very small amount of money, Kalayosro was zaycha to become. The B'kar of Hakadosh Baruch Hu to fulfill the mission of Yitzchak and Avram. And a cat comes along and it eats this goat. So what's the cat? The Vilna Gaon explains that a cat has a midah of jealousy. A cat has a midah of being very jealous. So what does it mean that the cat comes along?

20:39 And it jealously eats the gidi over here, so after Yaakov Avinu, the primary son, the primary holder, so to speak, of the mission of Klal Yisrael went to Yosef HaTzaddik. Yosef HaTzaddik, when he got the brachos from Yaakov Avinu, he was the only one that actually had the word Baruch said in his bracha. Yosef HaTzaddik is an Asifa. He's a gatherer. He's meant to gather all of his brothers together and to bring all of Klal Yisrael together to fulfill the mission for which we were created. And so Yosef HaTzaddik is the B'chor of the B'chor of Yaakov Avinu in this regard. And the jealousy here is the brothers who came along and sold Yosef HaTzaddik down to Mitzrayim. They ate the gadol, they ate the goat, and so in that way we ended up down in Mitzrayim.

21:34 And this jealousy is like the jealousy of Esav, the same jealousy that Esav had for Yaakov Avinu. Now the brothers have for Yosef HaTzaddik, and in this way we end up down in Mitzrayim. Va'asa kalbav enoshach l'shunra, and then a dog comes along and eats the cats. So who is the dog? Says the Vilna Gaon, the dog represents Paro and Mitzrayim. Why? Because ultimately we know that Moshe Rabbeinu, as we'll see in a moment, is represented by the stick that hits Paro, just like a person hits a dog with a stick to make them move in the way they want to. So too, Moshe Rabenu would hit the dog with a stick, and so the dog here represents Paro, and Klal Yisrael goes down into Mitsrayim to unify Shamayim Va'aretz, not just in Eretz Yisrael, but even in Erev Va'aretz, even in the lowest places in this world. A Jew has to go down to show that Hakadosh Baruch Hu is down there as well.

22:32 And so, Paro is represented by the dog. He eats the cats. He takes the brothers. He takes Klal Yisrael down into Mitzrayim, and he puts us into tremendous slavery. But of course, we were successful, and that's why when we were leaving Mitzrayim, not one dog barked. What's the significance of the fact that no dogs barked when we were leaving Mitzrayim? The symbolism is that Paro had come under the jurisdiction of Hakadosh Baruch Hu, and this was our job ultimately in going down to Galus to unify Shamayim VeAretz to show that even in Erev HaAretz, Hakadosh Baruch Hu is connected, and that's why ultimately it says VaAsa Chutra of Hikalakalba, the staff of Moshe Rabenu hits the Keliv of Paro, and this staff is a very special staff. We know if we look in Perkei Derav Lezer and we look in.

23:28 Perkei Avos as well, so this staff was made on the sixth day of creation and Ben Ashmashos. The staff was given to Adam. Adam gave it to Chanoch. Chanoch gave it to Noach. Noach gave it to Shem. Shem gave it to Avram. Avram gave it to Yitzchok. Yitzchok gave it to Yaakov. Yaakov gave it to Yosef, and when Yosef saw that he was not going to be able to pass it on because Klal Yisrael was entering into a terrible state in Mitzrayim, he hid it away in the palace of Paro, and Yisro. Who was one of the sorcerers of Mitzrayim? He found this staff in the palace of Paro, and on it he saw very strange writing. The writing that he saw on it was Dezach Adash Beachav, which of course is a reference to the ten makos that would ultimately happen in Mitzrayim. And Perkei the Rebbe Lazar it says that Yisro coveted the staff for himself, and so he took it back to Midyan and he planted it in his garden.

24:26 And ultimately, when Moshe Rabbeinu runs away from the house of Paro, Moshe Rabbeinu ends up in Midyan, and nobody was ever able to remove the staff of Adamarishon. Nobody was ever able to remove it from the ground where it was planted in Midyan until Moshe Rabbeinu came along, and he was able to remove the staff. Perhaps this is the makar for the sword and the stone. And he was able to remove the staff, and Yisro said, "I see that Moshe Rabbeinu is destined to be the goel of Klal Yisrael, destined to be the redeemer of Klal Yisrael." This staff represents the vav. The vav is called the vav achibor. In the letter aleph, we know there's a yud, followed by a yud. That's a mirror image of that yud, and there's a vav in between. The aleph represents the ten utterances of Hakadosh Baruch Hu. That's the first yud. The mirror image of that yud is in our world. The reflection of the ten utterances.

25:23 And the vav is the vav akibor, that which connects these two things. We see this concept very often throughout. We see it all the time throughout chumash. We see it in Megdal Bavel. We see it by Noach Teva. All of these are concepts that are represented by the vav, and of course the vav again shows up in Moshe Abenu's staff, the staff that will ultimately join together, unify Shamayim va'aretz. So now with Moshe Abenu's staff. We've hit the Kehilah. We've removed ourselves from Eretz Yisrael. We've unified Shomayim Ve'Arutz. Unfortunately, the story is not over. Va'asah Nuroa, v'Saraf L'chutra. But a fire, says the Vilna Gaon, comes along and it consumes the staff. What is the fire that consumes the staff? The fire is the fire of Avodah Zara. The Gemara in Yuma tells us that Avodah Zara is symbolized by fire. Ultimately, when the Anshe Knesset Sagdola davened.

26:18 For us to remove, for them to remove, for Hakadosh Baruch Hu, to remove all of idolatry in the world. A fiery lion came running out of the Kodesh Hakadosh and the Anshe Knesset Agadola. They trapped the fiery lion, and so fire in this context represents the idolatry of the world since the time of the Chet HaEgel. Even though we left Mitzrayim, and even though we were there in a state where we could unify Shamayim VaAretz, idolatry gets in the way. What is idolatry? Idolatry is a distorted view of reality. It provides a person with a false sense of security, that the Abishur is not running the world. We are in control of God. That's what idolatry is. And so, idolatry runs counter to our mission. Our mission is to unify Shamayim va'Aretz, and the taiva for idolatry, the taiva to separate Shamayim va'Aretz, to believe Koyichiv Eitzim Yadi that it is by my hand that I'm capable of doing things.

27:14 That's what interrupts the flow of our mission, but ultimately, v'asamaya v'chablanuroh. But the water comes along and it extinguishes the fire. Who's the water here? Says the Vilna Gaon, the water is the water of the Anshe Knesset Sagdola, the Torah of the Anshe Knesset Sagdola who created all the gzeras to ensure that the Torah would be kept pristine for generations to come for Klal Yisrael. This Torah of the Anshe Knesset Sagdola fights the idolatry. As the Gemara says, Barasi Yitzchara, Barasi Taira Tavlin. We have a Yitzchara. We have a desire to separate Shamayim va'Aretz to believe that we can handle anything in this world. But ultimately, that's not true. And when a person delves into Taira, when they connect to Hakadosh Baruch Hu bechvaydu va'atsmat, because after all, what is the Taira? The Taira is the will and wisdom of Hakadosh Baruch Hu in this world, present in this world.

28:10 So when a person connects to that type of taira, it extinguishes the fire of idolatry. But ultimately, vaasa taira, veshaslamaya, a shor, an ox, comes along and drinks the water. Who here is the ox? The ox, the Vilna Gaon explains, is Rome, and Rome is one of the iterations of Esav. Again, we see this battle between Yaakov and Esav, between Klal Yisrael and Esav. And we know that Yosef Hatzadik is also called Ashur. So Esav and Yosef are foils against each other. They're constantly fighting against each other. That's what the pasuk in Avadya says. Ya Yaakov Avinu is compared to a flame, and Esav Arasha is compared to straw. But you need that spark so that the fire can travel.

29:05 And burn up the straw, and that spark was the spark of Yosef HaTzaddik, and that's why Yaakov Avinu doesn't leave the house of Lavan until Yosef HaTzaddik is born. Once Yosef HaTzaddik is born, he says, "I have the capacity to defeat Esav," and that's why he returns to Eretz Yisrael. And so there's a battle. These two oxen are battling one another in Rome, and Esav comes along and he corrupts the Torah, and he drinks that Torah, but in a way that corrupts the Torah. And ultimately, it's Yosef HaTzaddik who will come along and defeat Esav, as the next part of the Chagadya says, "Va'asa Shaychet v'Shachel Atayra." Who is the Shaychet? Who is this? Who is this person that will ultimately come along and destroy the Shor of Esav? Of course, it makes sense. It's none other than Yosef HaTzaddik.

30:00 Yosef HaTzaddik, the B'chor of Yaakov, Yaakov the B'chor of Yitzchak, Yitzchak the B'chor of Avram, the one who sets out to ultimately rectify the sin of Adam Rishon, and this is why Yosef HaTzaddik is actually able to defeat the children of Esav when Yosef HaTzaddik is bringing his father's body back to Ma'aras Machpelah to bury Yaakov Avinu. We know that Esav sent the armies of Yishmael and Esav he sent his own armies to stop Klali Yisrael at the border. But when they saw the crown of Yosef HaTzaddik on the coffin of Yaakov Avinu, all of the children of Esav and the children of Yisrael gave up. The Gemara says, and they joined sides with Yosef HaTzaddik. Why was it specifically that Yosef HaTzaddik was able to convince the children of Esav to join his side? It's because this is the kaiach of Yosef HaTzaddik. The kaiach of Yosef HaTzaddik is to defeat a malach in this world, to defeat Esav in this world.

30:53 Those that want to say, 'Look, we're in control of everything. A person is in control of nothing. A person has to let go and let God,' as they say in the twelve steps, and in this way we unify Shamayim va'Aretz. And ultimately, Esav will lose. Ultimately, it will be Yaakov Avinu who will be victorious. Yosef HaTzaddik will be victorious. Unfortunately, the story of Mashiach Ben Yosef, it might be a good one, but it also might not be a good one. The Vilna Gaon says, 'Why?' Because if we are worthy, if in the times of Mashiach Ben Yosef we will connect ourselves to the tzidkus of Yosef HaTzaddik, so then Mashiach Ben Yosef does not need to die. But if in the times of Mashiach Ben Yosef a person will remain on their level and they will not seek to become like the tzaddik, so then ultimately Mashiach Ben Yosef will have to die. And actually, we're supposed to daven for this every single day. We're supposed to be davening for this.

31:51 In Veli Rishalayim and Shmona Esrei, Kiseh David is a reference to Yosef HaTzaddik. We're supposed to be Mashiach Ben Yosef. We're supposed to be davening that we are worthy in the times of Mashiach Ben Yosef that Mashiach Ben Yosef will not be killed. However, Vaasa Malacham Mavets the Shachat L'Shaychit. It could be that we will Chas V'Shalom not be worthy in the times of Mashiach Ben Yosef, and ultimately the Malacham Mavets will come and take Mashiach Ben Yosef out of this world, but not to worry. Because the story ends with a beautiful, uplifting ending, a hopeful ending. The Asa Hakadosh Baruch Hu, the Shachel Malachamaves. Ultimately, Hakadosh Baruch Hu kills the Malachamaves. Ultimately, Hakadosh Baruch Hu removes all death and suffering from this world in Yemaisa Mashiach in Olam Haba. And this is really the story of Chagigah. Chagigah is not simply an ending to the Passover Seder.

32:49 Chagadia is a call to action. It's the same call to action that Jews have been doing throughout our entire history. It's the story of Avram, Yitzchak, Yaakov, Yosef, Moshe Rabbeinu, and Klal Yisrael throughout all of history, even in Rome. We've always been battling the Aesops of the world, and in the end, as we're finishing the Passover Seder, as we're finishing our Shtarim, and we're singing, what are we singing about? We're singing about that this is what we're looking forward to—to continuing our mission. Of turning the world into a place where Hakadosh Baruch Hu's presence can be felt, and this, of course, is the sight of chametz and matzah. As we said in the very beginning of the shir, Esav is represented by chametz. What does that mean? Tashbisu su army bashechem happens by yom rishon. Esav, who has his claim, he calls himself the rishon. I was the one that came out first. I'm the b'chor, a malk is righteous goyim.

33:44 Esav is the inflated ego. He's the inflating of the body. He is the world that is not capable of recognizing Hakadosh Baruch Hu. Matza is also bread. We also call it bread. Hamaytzi lechem in the aretz. Matza is not chametz. Matza is bread, but matza is not inflated bread. Matzah represents the body as it will one day be in Yom Hashemashiah, a body that is capable of illuminating the world through the soul, where the body and the soul are not acting against one another, but they act in harmony with one another, and because they act in harmony with one another, Hakadosh Baruch Hu's presence will be felt in this world, and so even though chametz is mutter all year round.

34:31 It's not chametz that's mutter all year round. It's lechem that's mutter all year round. All year round, the Jew has to engage the lechem of this world that's inflated, and we have to use it l'shem shamayim. We're taking the physical nature of this world, and we're combating the physical nature of this world in order to make it roy to be adira b'tachtayim. In order to make it an appropriate place for Hakadosh Baruch Hu to dwell in this world, and on Pesach in the zman of redemption. Where we reach that ultimate stage, where we can already see at the end of the seder after we've said L'shana haba Yisrael, and we could look forward and say we're almost there to the point where Hakadosh Baruch Hu is going to be shaykhetam alachamavis. We could see it; it's in our sights. In the end, everything will be revealed. In the end, all of creation's history will be understood. We will see how one thing led to another, how the entire history of creation was a process, through which Hakadosh Baruch Hu will now be seen in the world.

35:28 And I don't know if this is Mashiach Tzidon or not. Of course, we're living in Ekvus of the Mashiach, and even if you've heard all of the gematrias that maybe are right and maybe are wrong about when Mashiach is coming or isn't coming, I don't know. I don't know from these things. My very holy brother-in-law was saying today on the family WhatsApp group, my brother-in-law Vigder, who's a tremendous tzaddik. He was saying, "I don't know about any of these gematrias, but I'm just wanting Mashiach to come. I want Mashiach to come. I think we all feel that way. And certainly, Mashiach is coming. We're waiting for the culmination. But today, this nisayon of Rishus and Achrus, it is so present in our lives. It's so potent. It's so there."

36:16 A lot of people are talking about how they're going to work on themselves in this time, and of course, that's what a Jew can do. What can a Jew do already in this time when we're mamish stuck in our own homes? What can we do already? But there's something I think that maybe we need to focus on. I'm not sure if we need to focus on it a little bit more, but it's certainly worthy of being said. There's a tremendous amount of pain that's happening in the world right now, an unparalleled amount of pain. When I found out that my grandmother went to the hospital with corona, I was shaken to my core, and today, my brother in law's closest friend, he lost his father, a tzaddik. My wife grew up on the same block as a big tzaddik. His name was Rmatz Bloom, zechut tzaddik levracha. He passed away, and there's tremendous suffering in the world right now, and hearing from so many talmidim and talmidot, parents and grandparents.

37:12 And there's a feeling that we want to be in control. We just have to get to a vaccine. If we could only socially distance ourselves, and until we find the vaccine, there's a lot going on in the world that has to happen. And of course, the doctors we dive in that Hakadosh Baruch Hu should give them the capacity to come up with a cure. Of course, but at the end of the day, we have no control over this. If a person turns to Hakadosh Baruch Hu and they say, "Hakadosh Baruch Hu, I'm yours," then Reshus and Achrus are connected. Maybe all that we need to do is to be Noisu ba'Olim Chaveru to feel the pain of our friends and our family, not only of all of Klal Yisrael in this case, but Mamish the entire world. If we can come together in such a way, of course we're working on ourselves. Of course we're taking things upon ourselves. Of course we're saying Taelim. And by the way, there's a WhatsApp group. If anybody's interested, you could reach out. We'll get you onto the WhatsApp group.

38:09 There's a WhatsApp group for Chanedina Baschava. There's so much that's going on in the world today, but at the end of the day, what can a Jew do except to feel the pain of another Jew, except to say Tehillim and to cry out Tachadash Baruchu, and in this way we connect Reshus and Achrus. In this way we mamish unify the entire world Shma Yisrael Hashem L'Kenu Hashem Echad. We don't know why any of this is happening, and all of the shmusen are wonderful. All of the shmusen that are saying we have to work on this and we have to work on that. It's true. It's a hundred percent true. Of course, but we always have to do that. We always have to be working on ourselves. Now is not the time to only focus on what we're working on, but to look up to our Kadosh Baruch Hu and say, "I have no idea what you want. I understand this is from you, so the only thing I could do is reach out to my friends, to my family, just to deeply connect with each other." I was so proud, maybe the most proud I've ever been, of a Talmud. I'm privileged to call him a Talmud. Maybe I should call him my Rebbe.

39:08 He reached out to me today, and he said, 'Rebbe, I want to start an initiative. We have so many young men and women that are at home, and we have so many elderly people that are by themselves. Let's make shaduchim for young people to call elderly people. Nachas, nachas from a talmid who understands that our avodah right now is to connect to each other. That's our entire avodah, to connect to each other. Because what greater way of connecting rachis and achris could there possibly be, if it means that we're not connecting to each other?' Nice to be all them chaveru. Feeling the pain, it's so hard to keep saying Baruch Dayan Emes. It's just so hard to keep saying it. It's so hard to keep hearing another person was tested positive, and another person went into bedur, and another person went to the hospital. It's mamish. It's so much pain. We can't even imagine how much pain. But our avoda is to stay connected deeply to each other. Yiratz nafnei avinu shabashamayim, that we should be zeicher to connect to each other in these dark times. And ביצאיקה תביא שם משיח במשהו ב amen ו amen.