Chapters
Transcript
Automatic transcript; may contain mistakes, especially in Hebrew.
Moshe Rabbeinu was taken Taken into the house of Paro by Bas Paro. Which, by the way, we find in the Torah. We also find it in the writings of Josephus. It was a well-known thing that the daughter of Paro took Moshe Rabbeinu into the house of Paro. Pesach says, "Va'yigdal hayeled," and the child grew up. "Va'teviyeu lebasparo," and they brought him to Basparo. "Vehila leben," and he was to her a son. Why was he brought to Basparo? Because Moshe Abenu's mother was nursing him. Vatikras shemo Moshe. And she called him Moshe. Vatomer ki min amaya mishisiu. Because he was brought in. Everyone knows the story. She brought him in from the water. It's interesting. Moshe Rabbeinu had a Hebrew name also. He had a Jewish name, Tovia. I know him. Like Tovia. Exactly. But we don't call him that. We don't call him Tovia. We call him Moshe Rabbeinu. We call him Moshe because Kimeh Amayim Meshisir. He's named by Bas Paro. So strange.
And then the pasuk continues, Vehei Bayamim Mahem, And it was in those days, Veigdal Moshe, And Moshe grew up. Va'yete alachav, and he went out to his brothers. Va'yar b'sevosam. Va'yar ish mitzri, Maka ish ivri me'achav. He saw an Egyptian hitting a Jew. He looked there and there. He saw there was nobody. He killed the Egyptian and he buried him in the sand. The pasuk seems redundant. The first. Pasuk yud says, "va'yigdal hayeled" Child grew up. The second pasuk says, "Va'yigdal Moshe," and Moshe grew up. What are these two growing ups of Moshe Rabbeinu? In the first one, if we look a little deeper, it says, 'Va'yigdal Hayeled,' He grew up, and he was given a name. In the second one, it says, 'Va'yigdal Moshe,' and he went out. And he killed an Egyptian. So what is it about Moshe Rabbeinu, who grew up vayele as a yeled, that he gets a name? And what is it about vayigdal Moshe that he goes out and he kills the Mitzri?
Read the full transcript
See, there's a fundamental problem in the entire story of Moshe Rabbeinu. Let's take a step back. Paro is a lunatic. We can all agree Paro is a lunatic. Why? That's for sure. He thinks he's God. When we look at the actual psukim He tells the miyaldos He tells the egypt, He tells these shifer and pua. He tells him, "I want you to kill all the men." Why? So we know what Chazal say. Chazal say because they understood that there was going to be a child who was going to, a Jewish child who was going to dethrone Parol. So let's play this out. If you're so crazy that you instruct all of the male Jewish children to be thrown into the river and drowned, if you're that nuts. What happens on the day that the following occurs? Basparo comes to her father's spoiled little princess that she was.
I'm joking. She ended up being a tremendous savage. She says, "Dad, I found the cutest little baby on the river." Can I keep it, pa? Can I keep it? Yeah. It's Jewish. See, that's why. You might have heard of her. You know Yocheved. Of course you have. Of course you've heard of Yocheved then, because after all, you're enslaving the entire Jewish people. You must know Amram and Yocheved because they're the gedolim of Kallahis all that time. She's his wife. It's actually she's the one feeding the baby. Don't worry, I'll get her back soon. I'll get her back soon. If you're Paro in this moment, what's your response to that? Kill him. That's the one. Because if you are concerned, if we're playing a numbers game. How's he going to get into the palace? What was that? If he were concerned, how is this Jewish boy going to get into the palace? This is obvious.
Man, he's going to get in. This is clear. This is obvious. In other words, there's going to be a child who's going to overthrow you. Your daughter, your own daughter, comes home and says, "I have a Jewish child. I'd like to raise him in the palace." If you're that concerned that you're killing 100% of the babies, kill 100% of the babies. Let's not play games here. If you actually think you're going to be dethroned. But the truth of the matter is that Paro was more clever than you. Because I'd like to argue that perhaps Paro was a student of modern psychology And Paro understood a basic truth, which is there's something called nature, and there's something called nurture. Nature is your genetics, your DNA, right? You're predisposed to certain things. And then there's nurture, which is the way that you're raised. And the truth of the matter is that we know that nature and nurture are important.
Nature and nurture are important. We could argue about what's more important. We know they're both important. So I want to tell you what Paro was thinking. Paro thinks like this. It's pretty miraculous, no? Of all the days for my daughter. To find a Jewish kid on the river. He won't nurse from an Egyptian woman because this kid is so kadosh. And he's going to be in my palace. So this is lechora, the threat. You know what Paro says to himself? Perfect. Because where would you want to raise the enemy? In your home, keep your enemies closer. You see, Paro, he could just kill the baby, but what fun would that be? Paro wants something much, much more than that. He says, 'Let me take the kid whose nature is clearly to come after me. How will that child be raised in my house?' So let's think about it. He's a little baby. He's now weaned off of his mother's milk.
And now he's growing up in the Egyptian home. What does he see around him? Pagan gods, Paro, The splendor of who Paro is. Why would you give that up? So when you look at the pasuk, it's fascinating. The pasuk says vayigdal twice. First, there is vayigdal hayeled. There's Moshe Rabbeinu growing up as a child. And who does he get his name from? He gets an Egyptian name. It's the name that she called. It's the story of how Moshe Rabbeinu was taken into the house of Paro. So where was their mistake? Doesn't Paro have an awesome plan here? I'm gonna take the one. Because if he's meant to be killed, I'm not gonna be able to kill this kid. I already he was already in the river. This is not gonna be a simple thing to kill. But if he's raised in my home, he's not gonna—he's not gonna kill me. I'm gonna be his grandfather. Moshe Rabbeinu grew up on his lap. Girls, think about the level of respect that Moshe Rabbeinu had for the Yam. He wouldn't hit the water, right? How much more so Paro himself.
Who was responsible for him having everything he had as a child? That's my Zedi, Zedi Paro. One mistake, and only one mistake. They let him nurse from a Jewish woman. You see, Nurture is really important. Paro was a hundred percent right. He didn't make a mistake. He was right. He just thought that nurture starts when a baby is aware. And the truth of the matter is, it starts before that. I want to tell you something. There's a bond that a mother naturally has with a child that a father doesn't. Because the child grew in the mother's stomach. It knows the mother's voice. Even scientifically, we know this. The mother's voice is soothing to the child. And then the child is born. When your child is born, this is what they're going to do. They're going to hand you the baby right away. They're going to barely clean it enough so that you just don't want to here, you take it. They're going to barely clean it so that it doesn't look like an alien, and you're going to hold the child. Now we know that chemically, in that moment
There's massive transference, transference to the mother, transference to the child. Because that's a bond for life. That's why it's hard sometimes when a baby goes right into the NICU if a baby is born premature. They don't get that time. Just fleeting moments of being on a mother's chest, and then there's nursing, feeding the child. You understand that the life source of the child is identified with you, the mother. Isn't that incredible? What do you think of that? Isn't that incredible? Dads don't have that. I could play catch with my son, but there's a big difference between playing catch with my son and my son looking at me and saying, 'You're my life.' It's true, Moshe Rabbeinu was named by Bas Paro in the house of Paro. But you know what he had in him from the time he was very little? His mother taught him that. The songs she was singing to him while he was nursing. What was she singing to him? What was she saying to him? From the youngest age, they knew he was special. When he was born mahl. He was born circumcised. The house filled with light. Chazal say they knew he was special. What was the message they gave Moshe Rabbeinu in that short amount of time that they had him?
No matter where you go, this is not you. Even if you go into the house of Paro, it's true. Paro was a hundred percent right. I'm going to throw every gashmiestik thing I can at Moshe Rabbeinu. And you know what his response is going to be? Paro didn't realize this. His response is going to be. I'm in conflict. There's a part of me that looks at this and says, "I'm an Egyptian." By the way, what do Chazal say? What was the difference between Yosef and Moshe? Yosef was always Ivri. Ivri Anochi. He was always a Jew. But when Moshe Rabbeinu goes to Midyan, what do they call him? Ish Mitzri. And the truth is, he wasn't allowed in Teres Israel partially because of that, because he wasn't always known as a Jew. He was known as an Egyptian. It means, on some level, small, obviously much smaller than any of us could imagine. But he was a Mitzri. This was a big deal for him. He was a Mitzri because nurture matters. But there was a nurture on the other end also. Not just the nature of who Moshe Rabbeinu was, but there was that time that he spent by his mother.
There's nothing like the Jewish home. Just a couple of moments ago We spoke about being a nation. Who speaks in a refined way? Rav Salavetchik gave Shir in Yiddish, and my Rebbe told me when they would ask him, "Why do you give Shir in Yiddish?" He said, "Yiddish is not Lashon Kodesh. It's not Lashon Kodesh. But it was a language that was spoken by an Am Kadosh. It was a language that was spoken by a holy nation. And therefore we give Shir in Yiddish." We spoke about having refined speech. We're on Tanomikol Hashem Pesach, Freedom of speech, right? Just moments ago, after Shir, some girls sat down as I was eating my dinner, and they asked a very good question. They said, "We grew up, and cursing was part of our world. For so many of us, it's part of our world." And I'm working on it. They're working on it. If I stub my toe, it just comes out.
So how do we undo that? That was the question. So I said, before we talk about how do we undo that, let's talk about the problem. Where did it come from? I asked this girl, "What'd you grow up listening to?" Rap. What are you listening to? Are you listening to Drake? Are you listening to Lil Wayne? What are you holding? Lil Wayne. Hash of a rap. Tell me, what impact do you think that has on a person? You see, cursing is not naturally part of who we are. It's something we learned. The good news is that if it's something we learn, it's also something we can unlearn. If you become conscious of your speech and you start to realize it's beneath the dignity of a godly soul to speak in such a destructive way, you will lose it, and it will get to the point where when you stub your toe, you will say 'ouch' instead of something horrific.
That's what I say. What do you say? Whenever I get scared, I remember what I didn't swear. That's true. That's much better. Our We can't have the conversation of how we can elevate our speech without understanding how it got diminished to begin with. What will our Jewish home look like? When I first got married, I had an argument with my wife. She won. She was right. We were sort of on the same page, but then we deviated a little bit. The question was as follows: We were married. We had an apartment. What do we put on the walls of our apartment? So I wanted to put beautiful Jewish art on the walls of our apartment, a picture of the Kotel, yeah, maybe a picture of the Beis Hamikdash. Maybe I don't know, a picture of a chassid learning with his son. Whatever pictures people have in their homes.
And I also wanted that in the room that was my study, the place where I was learning, that there would be pictures of gadolim, of Moshe Feinstein, Shlomo Zamenorbach, gadolim that were meaningful to me. And my wife disagreed. She said, 'Put a piece of art in your study, and put the gadolim in our living room.' I said, 'I don't know. I think sometimes that creeps people out a little bit. Sitting in the living room, and you got a whole litany of gadolim. Bedroom. And then none of the frames match; they're all off. So I was mad, but to get the matching frames that I was matching. I knew that much. So I said, "It makes people uncomfortable." You know what my wife's response was? Exactly. I said Excuse me. She said, "We want that our home, when we're sitting in the living room, what do we see? We see people that we emulate."
We look at them and we say, 'That's the life that I want to lead.' So it makes our living room into a place of kedusha. As opposed to the living room that I think sadly so many are growing up with, which has now been—we don't even call it a living room anymore. We call it a television room, and the values that come through that box are antithetical to Judaism. So somebody's going to come along and they're going to say, 'But Sesame Street.' We could talk about Sesame Street. Somebody's going to come along and go, "What's wrong with Finding Nemo?" I don't know Nemo. I don't know how he got lost, and I don't know who finds him. But But just because you found the five percent of television that's not destructive, doesn't give license to bring in the ninety-five percent that is. And for all the parents out there that are going to tell me, 'But I know what my kid is watching. You don't.'
And you know that just as well as I do. Because all day long, what am I talking about, Rebbe? The things that I've seen. Did your parents know, Rebbe? Of course, my parents didn't know. I had the greatest line. My parents, we had a television in our home, and my parents is what it would sound like. My parents would say, "We have a television in our home, but we're very careful about what you watch." So what became my line? Because you know, if you give them their line back, they love it. So when my parents used to ask me, are there kids that like watch inappropriate things? I said, their parents are not as machbed as you on what we watch. I love my parents, but they went away for six weeks one time and left me in the house for the summer. It was awesome.
Maybe it wasn't six weeks. Maybe that's exaggeration. They went away for a while. They went away to England. It was like a while. It was a vacation. Who was watching? Who's watching? And bchalal, who's watching when they say, "Okay, you babysit and we're going out." Who's watching? Sometimes shot. They have a, they're not. Back then, there were no DVRs. They didn't always have a, a thing recording. Nanny cams. So then we didn't have nanny cams. Thank God. Has one. So very basic. Girls, what is the impact of the Jewish home? I'm not saying that we need to live in Mea Shearim. I don't think it's possible for us to build walls high enough to keep everything out. But I'm not embarrassed to say that my children, at a young age, are growing up in an environment that is called Kulo Kedusha. I, you'll tell me, but aren't there girls in the neighborhood that maybe bring? So what does that mean? I should do because there are girls in the neighborhood. I should just open it up, let it all come in. Sure, why not?
No. And the truth is, I chose to live in a neighborhood that I'm very proud of. The people on my block, the people in my community, the shul that I daven at—for the most part, we all share that value system. I don't really have to be so nervous when my kids are going to friends on the block because I basically know who these kids are. We know who their parents are. We know what is and is not in their home. I'm not even talking about the wasting time factor. I'm not talking about the fact that after a hard day of work, a husband comes home and a wife comes home and they just turn on the television and sit next to each other as opposed to actually conversing with each other. I'm not even talking about the fact that kids are sitting there in front of that machine rather than playing with each other. You know my kids. You know what they do at night? They play Monopoly. It's a great game. First of all, it teaches you how to steal. It teaches you business. Like, it's great because they're playing with each other. It's like interaction. I want to tell you, there's a big thing coming up in Yeshiva. We haven't announced it to the boys yet. I'm very excited about it. It's being announced tomorrow. Is a t'yuil coming up in two weeks? T'yuil coming up in two weeks.
We're calling it a no technology t'yuil. Everyone, leave your phone behind. Leave it in the office, and that's your entry fee to the t'yuil. Just two days, one night. Just leave it behind. Because you know how awesome it's going to be when they get to their place where they're staying that night, and instead of just lying down and going like this, they're actually gonna talk to each other. Do you know this summer? This summer, Nancy, I call again. Great kids. I'm giving my year. The very last day of the summer. I want to make for them a big party. We had an awesome summer. We learned. We stayed. We got close with one another. Let's make a deep fry. I have a deep fryer, but since my cola had deep fryers, I didn't need to bring it. So we got chicken, we got buns, we got lettuce, tomato, sauces, and we had just guys sitting there with flour and panko breadcrumbs, covered in it, egg flour, flour, egg, bread flour, egg, and then in the other room we had the deep fryers going. So in the first room they couldn't use their technology. Their hands were dirty.
It's amazing. They were talking, they were laughing this, but in the second room. All you have to do is put the deep fryer, put the thing into the deep fryer, and then you leave it until you take it out. So I was going back and forth from room to room because I wanted to be with bald guys. In this room, go to the second room. Every one of them is on their phone. It's sad. It really is. What is coming through those phones? You know what's coming through those phones. Be prepared for it. You know what's coming through those phones. So yes, do I have a smartphone? Absolutely. I need it for business. If I didn't, I wouldn't have one. But I have a filter on it. In my house, I haven't yet figured out the reason why I need internet in the house. My kids don't need it for school. Kids didn't need it for a very long time. When it comes time, they'll get it. Like a chauffeur. Narrow in the beginning, Broader at the end. We want to create breath. But if you blow a chauffeur from the wrong end, No sound comes out.
So yes. We are sheltering our children because little kids should be sheltered. Just like I would shelter my kids from anything. We expose kids to the things at the right time because we understand the impact of nurture. Vayigdal Hayeled. Who is Moshe Rabbeinu? He was growing up; he was a child. On the one hand, he's the product of Yochved, Amram, his brother as Aaron, his sister as Miriam. And he did spend those formative months in his mother's home. He only drank naturally. He would only drink Jewish milk. But he was in the house of Paro. Conflicted, who am I? And we step over to the second part of the pasuk. Vayihi, vayamimahayim. And it wasn't those days. Vayegdal Moshe. Moshe grew up. Meaning he's no longer a child coming through maturity. What is he? He's a person. This is Moshe Rabbeinu's decision of who am I. So listen, what his decision is.
Vayetze alechav. He leaves. To his brothers, it's interesting. It doesn't say he left to the Jews; he left to his brothers. Why? Put yourself in Moshe Rabbeinu's shoes. You girls know rationalize means rationalize. You never heard that word? We haven't. If Rav Wanglin taught it, then it must be true. The. I'm not saying, you know what I'm saying. I'm just saying. But anyway, the so you're Moshe Rabbeinu growing up in the house of Paro. I realize I'm a Jew. I'm not going to be an Egyptian. I'm a Jew. But comes along a good Gemara cup. What would be the best way to redeem Klal Yisrael? Wouldn't the best way be for me to work from within the system? Wouldn't that be the best? Paro will die. I'm the son of Bas Paro. I can inherit the throne. And then, of course, what will I do? As the inheritor of the throne, I'll free Klal Yisrael.
Why doesn't he do it? Isn't that a great move? He goes out. He kills a Mitzri. He runs away to Midyan. He has to come back. It has to be miraculous. Why is it miraculous? Once you decide who you are It becomes incongruous to stay in a place that goes against the core of your being. It's like a rehabilitated person in jail. Once they've actually gotten rehabilitated, once they've made the decision, I'm no longer going to be a criminal. You know what it's like for them to be in jail? Doesn't make any sense. As long as they're the person that they were, it makes sense. I'm in jail with all the other people that are in jail. Imagine a person who's a hardcore criminal, and he finds himself surrounded by the lowest people in society. It makes sense to him, but once he's gone through that rehabilitation, he's found God and truly Now all of a sudden, as he looks around, it just feels wrong. Where do I belong? I belong with sane, normal people in society. Moshe Rabbeinu doesn't have a choice. He can't stay in the house of Paro. It's not who he is. Vayetze, not to Jews, to his brothers.
And right away, the Torah puts us right into conflict because every great piece of literature, whatever you're clarifying, who someone is, what's going to follow right away, a test. Because we have to test the heroism, the courageousness of the protagonist. So the Torah, again, it's quick. It's under the surface. You got to be sensitive to hear it. What's the story? The story is Maishabenu vayitdalayelat. He's growing up. He's in conflict. He's on the one hand, he's the child of Yochaveh and Amram. On the other hand, he's the daughter of the son of Basparo. And he's named by her. But he leaves vayetsay alechav. And now he walks into a test. Now what's the test? He sees a Mitzri hitting a Jew. This cannot have been the first time that Moshe Rabbeinu encountered this. After all, if you're growing up in the house of Paro, what was the daily report card in the house of Paro? It's like, father, how was work? I had this meeting, I had that meeting. Growing up, I knew people who worked in my father's office. I didn't know them personally, but I knew the names.
I knew there was a woman whose name was Beth. I knew there was a guy whose name was Mike. We know it must have been that if you what was that? You too, okay? So if you knew there was a guy, if you're in the house of Paro, if you're Moshe Rabbeinu, little seven-year-old Moshe Rabbeinu, curious, crawling through the house of Paro, walking through the center and overhearing, what are you hearing about? Record number of Jews killed today. Record number of babies drowned in the river today. We're doing better than we've ever done before. That's what you heard. I imagine Moshe Rabbeinu didn't stay in the palace the entire time. Probably they took a tziu. They wanted to go to see the pyramids. I imagine he grew up with Egyptian culture. I imagine he went again. This is just my imagination. I imagine there was a time when he was riding on a chariot with his mother and his lady, and he was seeing all the Jews around him being killed.
This is the first time Moshe Rabbeinu ever heard this. It wasn't the first time he saw it. It was just the first time he had to make a choice. It's like when you run away from home. If you run away from home, you have a choice after you run away from home. Like, am I actually gonna do this? I'm three blocks away. And probably my mother hasn't even realized that if I run away from home. I think I did this when I was a kid. The story goes that I was three blocks away from home. I turned around. I told my mother I ran away from home. She goes, you did. When? Just now. Welcome back. So he left. He made the decision. I'm out. And now he's got a choice. So he's made the decision. Do I turn around? I turn around. He sees what they're going through, and he sees a mitsri hitting a Jew, and he says, "No, I'm with them." He kills the mitsri, but he thinks in his mind, "What? I'm a Jew. No Jew is ever going to tell on me. The secret is going to be stark." The next day he has another test. We'll talk about this in a moment. This time he sees a Jew hitting a Jew.
So he wants to get involved. Because that's what Moshe Rabbeinu does. Brothers shouldn't fight. What do they say? You're gonna kill us like you killed the Mitzri. Big line. Why? What was the big line? We don't have allegiance to you. So he had to leave. Because if he wouldn't have left, they didn't see him as a brother. They saw him as a Mitzri. They said, 'What are you gonna do?' You have allegiance to your brother. I mean it's Dasan Avir and Liza Rishon, but still, think it through. You can kill us like you killed the Mitzri. So he had to run away. And when he runs away, what do they call him? You're a Mitzri. You hear it? Sensitive. See, there's two fights that we have as Jews. Once you decide that you're a Jew, your first encounter is with the outside world. The outside world is anti-Semitism. There's all sorts of foreign influences. On the other hand, there's sinas chinam. There's the fight from within. Once you've decided you're a Jew, it's always like when you meet that b'altzuba for the first time. They're like, I'm a Jew. I'm going to stand up against BDS and I'm going to be an activist. And then when they're Jewish for a while, they go, Man, this community really fights with each other.
It's uncomfortable for the b'altzuba because they think. They ought to think this. We wish it would be this way, but they think, If you're really a family, how come you don't get along? We spend so much time figuring out the small minor differences so that we can beat each other over the head with them. If you're really a family So there's the fight from within. There's the fight from without. Moshe Abeno encounters both when, in his first moments of being a Jew, in his first moments of saying, 'This is who I am.' For so many of us, I think we're struggling. I know I certainly am. We're struggling with how do we raise ourselves, so to speak. We've gotten to that stage where it's no longer vayigdal hayeled. Now we have fundamental choices to make, especially for the girls in this room that are just a couple weeks away from heading back.
Fundamental choices in front of you And there's going to be tests in life. And those tests are going to hit you right away. They're going to hit you often. Every test is an opportunity to clarify who you really are. Every test, from without and from within. Some of it will be foreign influences. Some of it may be old friends that are maybe not in the same place as you are in your head of growth. We're not judging them. It's just the reality. There'll be those challenges. Then there'll be internal challenges. Maybe those challenges are closer to home. Maybe those challenges are even within ourselves. Is this who I really am? Maybe it was just fake. I was in that bubble, right? So that's the way I behaved. But it's not really who I am. You will have an opportunity to clarify who you are. It might mean making some very difficult choices. Because the word decide, side like homicide, genocide, suicide. What does the word side mean? Side means to kill. If you've got five choices in front of you, what does decide mean? It means I didn't kill that one, but I killed the rest. There will be choices. That's what decide means. There will be choices. We may have to hit that mitzri.
We may have to bury him in the sand. Sometimes, like the Rambam says in Hilchos Deias, when we're surrounded by bad influences, we have to run away to the Midbar. We can't be in that position, just like Moshe Avinu ran to Midyan. But know this: you live your values. In the moment, you might want to make the easier choice. I'll rationalize. I'll stay, and I'll work from within. But five, ten, fifteen, twenty years down the line. Those choices are your life. A friend of mine once said, "It's a good line." He said, "You know the emails that you wrote that you decided I'm going to save them in my draft folder and not send because they were like maybe too angry or maybe too hurtful." That's who you really are. I was like, "Whoa, I'm in big trouble." But I don't think that's who I really am because I didn't send those emails. So we debated back and forth if just because you thought it, that's who you are.
But one thing we think we would both agree on: if you sent the email, that's who you are. The choice you make, every choice from now, for a long time, vayikdal yelat is over. Now it's vayikdal Moshe. Your choices define your life. You're gonna blink, girls. You're gonna blink and it's over. I blinked and it's 20 years later. I blinked. Where did it go? 20 years. You know how fast 20 years went by. 20 years ago, I was 18 years old, December in Mevaseret. I was probably just thinking about learning post night seder. I was probably just thinking about taking morning seder more seriously. 18 years. It goes by like that. So fast. Don't trust me. Ask your parents. I remember my daughter was born. I was holding her. She was just born. My mom was at the hospital. She looked like a werewolf. I love that kid. She's 16. Where'd it go? It goes so fast. You're gonna turn around. This is what it's like. You turn around. You're gonna turn around 20 years from now. You're gonna look back and you go, "Whoa, Wasn't I just in Jerusalem?" First Shabbat, wasn't I just there 20 years ago?
Bye, girls. You're gonna want to know what I did for the last 20 years? It won't be philosophy. It won't be sitting in a sheerum and hearing a nice sheer. That I promise you. You know what it's gonna be? These are the choices that I made. I made a choice to live my life altaris Hakadosh to be a growth oriented person. To try to be challenging myself, no matter where I go, to be challenging myself to make the most out of that situation, to bring godliness into that situation. There's a vayigdal ayelad stage. It's over now. It's over now. Now it's vayigdal Moshe. The only question is, what choices will we make? Will we go out to our brothers, or chas v'sholom to go out somewhere that's foreign to us? We'll stop here for tonight. Thank you.
Is this shiur filed in the wrong place? Let us know.