Pesach - Discovering Redemption In The Darkness Of Night

1:52 So a special thank you to Zan for putting together all the Mar Mekomos. A lot of work went into the preparation for the Shira. Let's get started. Pesach is only a couple of days away. Obviously, Shloshim yom kol demachag,30 days before the Yom Tov starts, we already have to start preparing for Yontif. Now we're only a couple of days away. I assume everyone's been preparing for a while, already. But let's jump into something that hopefully is rather deep. In the Hagada, we have the statement of Rav Elazar ben Azaria that I imagine a lot of you are already familiar with. We'll just review it in slide. Amar Rav Elazar ben Azaria, Harei ani keven shivim shanuvelo zachisish teyamer yitzias metzrayim balelo such a darsha ben zoma she nemar ledmantiskar asayom seisra meirz metzrayim kol yamei chayecha hayamim kol yamei chayecha halelo. Rav Elazar ben Azaria said: Behold, I am like a man of seventy years old, and yet I did not merit to say Yitzias Mitzrayim at night until Ben Zoma came along and he darshened, he expounded the pasuk that says LeMan Tizkar Es Yom Tetzach Meir Tzayim Kol Yemei Chayecha. Yemei Chayecha means the days, but what does it include? By using the word Kol, Kol means at night, and therefore Rav Lazar ben Azariah said, finally. With this exposition of Ben Zoma.

3:16 Now we can even say Yitzias Mitzrayim at night. At first glance, this seems to be a halachic discussion. Ben Zoma deriving from the word Kol that Yitzias Mitzrayim is mentioned at night. But as we take a closer look, like anything with Yiddishkeit, several questions begin to appear. The first question that we're going to ask tonight is. Why does Rav Lazar ben Azariah begin this statement by saying,"Hare ani keven shivim shana"? Behold, I am like a man of seventy years old. That doesn't seem to have anything to do with the idea that Ben Zoma darshens the pasuk. Secondly, he doesn't say that until now I never understood. He says, "Until now lo zachiti." Until now I never merited. To say Yisias Mitzrayim at night, which is a very strange way of saying this. I would have said if I was R' Elazar ben Azariah, I never knew this drasha, this exposition of Ben Zoma, and now I do.

4:16 But that's not what R' Elazar ben Azariah says. He says Lo zachiti, I never merited, which is an interesting way of saying it. And finally. What is the big deal of over here about saying Yisias Mitzrayim at night? If it's such a big deal, so then just say it. What is Rav Elazar ben Azaria lacking that he's not able to say Yisias Mitzrayim at night, and now somehow he is able to see it at night? So we have these three very powerful questions, and in order to answer these questions, let's go back to the very beginning of time. In this shiur, we're going to navigate the sin of Adam Harishon and Chava. We're going to navigate the story of Cain and Abel The story of Moshe Rabbeinu and Korach, the story of Shmuel Hanavi and Eliakim, and finally we're going to return to the story of Rav Elazar ben Azariah. We're going to take a very deep dive here.

5:09 When the Torah speaks about the Eitz Hadas So originally Hakadosh Baruch Hu tells Adam Rishon that you should not eat from the eitz hadas because on the day that you eat from it you're going to die. But what's very interesting is that when Adam Rishon actually eats from the eitz hadas, Hakadosh Baruch Hu says because you listened to your wife, which is interesting that that's added in, because you listened to your wife and you ate from the eitz hadas. Now all of a sudden the ground is going to become difficult to draw sustenance from. You're going to have to work the ground in order to receive your sustenance. In other words, before the time of other Maris Shon Sin, the ground would naturally give a person to eat, and now Hakadosh Baruch Hu says with your sin, the nature of the earth has changed, and you have to work in order to get your bread.

6:09 And so two questions immediately arise. First of all, where did these additional consequences come from? Until now, we knew that if you eat from the Eitz Hadass, then you're going to die. And now, all of a sudden, it's like the ground is cursed, and you're going to have to labor in order to get your food. Where did that come from? What's interesting is Hakadosh Baruch Hu is emphasizing here that why is this happening? Because you listened to your wife. I would imagine that the problem here is that Adam Harishon ate from the Eitz Hadass. Of what significance is it that Adam Harishon listened to his wife? Let's take one step back and understand how the world was originally designed to function. The Gemara in Chulin 60b explains that when Hakadosh Baruch Hu created the world, the grass had already emerged, but the grass did not grow until Adam Rishon davened for the grass to grow. In other words, only after Adam Rishon recognized that he needed to turn to Hashem and daven.

7:10 Did the rain actually begin to fall and the grass began to grow? And the Gemara learns out from here. Malamed Shabbat Ad Marishon Obikesh Alayem Rachamin V'yardu Geshamim V'tzamchu. What happened? Ad Marishon came and he davened, and then the rain fell, and then the grass grew. L'lamdecho, what does this come to teach you? Shachados Baruch Hu Misavu LeTfilas On Shalzadikim. What does Hashem want from us? Hashem wants the tefillos of the righteous. He wants us to daven. The world was designed so that bracha would flow when we recognize Hashem, when we turn to Hashem, then the world operates in a way that the bracha naturally flows down into this world. We must acknowledge Hashem, keep original vocabulary and grammar. So, the world is not just about what you do for a living, but also about how you do it. It's about the values you bring to your work, the relationships you build, and the impact you have on others.

8:03 What happened when Adam and Eve sinned? So the Gemara in Avodah Zara 5a and 5b says that Adam Rishon is called a kafui tova. He's called someone who's ungrateful. Where do we see that Adam Rishon is ungrateful? Because the pasuk says that Adam Rishon sent to Hashem vayomer haAdam haisha asher nasate imadi he nasne li men haetz vauchal. This woman that you gave to me, she gave me from the tree, and then I ate. And Rashi over there explains, what does it mean? Asher nasata imadi loshon gennaihu. This is an expression of disparagement. She told a halkalala b'manasher shal makam v'hu asal lo le'azer because Admarishon speaks disparagingly about Chavda. She was a gift from Hashem, and He made her in order to be a helpmate to Admarishon. But because Adam Harishon speaks disparagingly of her, the Gemara calls him a kafvoytova. And so we see from here that in truth, eating from the etz hadas has not one but two failures.

9:08 The first failure is obviously that Adam Harishon ate when Hakadosh Baruch Hu told him not to. But the second failure was that he lacked gratitude and recognition for the wife that Hashem had given him. In other words. It's not only important that Adam Rishon ate from the Eitz Hadas. The responsibility that Adam Rishon has in this world is he's meant to recognize Hashem. That's why the grass doesn't grow until Adam Rishon davens for the grass to grow. So not only does Adam fail to take responsibility, he actually blames Chava. And not only does he blame Chava, he blames Hashem. You gave me Chava. So the truth is, if we start to think about it a little bit, we might start to say to ourselves,"But wasn't Adam Rishon right?" Isn't Chava a little bit responsible? Meaning, isn't it true that Chava gave him from the Eitz Hadas? And to this, we answer a different Gemara. The Gemara in Yevamos sixty three a says,"What does it mean that Chava was created to be an Ezer Kinegedo? What does it mean that she was meant to be a helpmate who stood opposite him?" So the Gemara says, "Zacha Ozeraso lo Zacha Kinegedo.

10:17 It depends. If a husband is worthy, then his wife becomes a helper for him. But if the husband is not worthy, then she stands against him. In other words, a wife can either be an azer or a konegdo. What does it depend on? It depends on the man. The Gemara in Sota 2A says, 'Ein mezavgan lo la adam.' A woman is matched with a man according to the will of God and the divine plan. This is a sentence that trails off. Okay, but I think you get the idea. But if the man is not a tzaddik, if he's a wicked person, then he gets a corrupted wife. In other words, the nature of a wife is the mirror of the inner state of the man. Adam looks at Chava and he says, 'You gave me from this tree to eat. You're to blame. And if we push it back even further, Hashem is to blame because Hashem gave me you.'

11:14 But what Adam didn't do is that he did not turn inwards. He didn't ask himself, 'Why is Chava here acting kenegda? Why is she not acting as an azer for me?' And if Adam would have thought about the Gemara in Sota, he would have realized. The reason that Chava was behaving the way that she was behaving was not because of her Because it was because of him. Since Adam Rishon in his inner state was a little bit corrupted, that's why Chava mirrored that state. And with this in mind, we can now understand that the quote-unquote additional punishments are not additional at all. They're not arbitrary additions. They're actually the natural consequences of the sin. Because if Adam Rishon recognizes and is grateful to Hashem, then the world is a place where bracha flows effortlessly. But when Adam Rishon fails to recognize Hashem When he fails to be grateful to Hashem, the world becomes a place of resistance. Now we understand because Adam Rishon fails to recognize Hakadosh Baruch Hu in his life, all of a sudden the world becomes a place of friction. It used to be that the bread would naturally flow through the world, and now bzeias apecha toch halachem. What is the antidote for the sin of Adam Rishon? The gemara in Baba Metzia 59a explains as follows: La'olam yehi adam zayr bechlode ishto. Girls, pay attention.

12:36 This is a good one to quote to your future chasanim when you're on a date. A person should always be careful about honoring his wife. She ain bracha metzuya betoch beisosh. Shal adam ele b'shvil ishto. How does a person get blessing in his life? It's because of his wife. So the Gemara tells us, if you honor your wife, then blessing naturally flows into your house. And Rava would even go so far as to tell the people who lived in Mechuzah If you honor your wives, you will become wealthy. Why was Rava saying that? Rava was saying a very deep thing. If the reason That bracha stopped flowing into this world naturally was because Adam failed to recognize and be grateful for his wife. Then what's going to be the tikkun of the sin of Adam Harishon is for a man to be grateful and to be mechabed his wife. In this way, bracha naturally flows back into your home, and you'll be wealthy. So if you marry a man and Chas v'Shalom he's having issues in Parnassah

13:36 So then you can turn to your husband respectfully and you could say, listen. Maybe you should be mechabid me a little bit more. And to the husbands, if they said to me,"Rabbi, how come I'm not having more bracha in my life?" I would say it's very simple. Are you being mechabid your wife? It's a beferish of gemara. If you're mechabid your wife, then you're rectifying the sin of Adam Rishon, and bracha will flow naturally into your home. So the takeaway here is very simple. Step one: Adam is designed to recognize and be grateful to Hakadosh Baruch Hu. If he does, blessing naturally flows into the world. If he doesn't, the world becomes a place of resistance. The tikkun for that is to honor our wives. That is step one. Now let's turn to the second story in Bereshis, which is the story of Cain and Hevel. And we tend to think that the story of Cain and Hevel is sort of dis, like it's separate. It's it's not a it's not a continuation of the first story. But as we'll see, the story in Cain and Hevel is actually just the continuation it's taking the story of Adam and bringing it to a new level. We have two characters in the story of Cain and Hevel.

14:48 Of course, there's Cain. Cain is named because Chava says Kanisi ish es Hashem. Kanisi means I have acquired a man with Hashem. So Cain means to acquire. In contrast, we have Hevel. What does the word Hevel mean? Hevel means sort of breath. Something vaporous, something that's fleeting. So we have two parallel people here. One is the notion of I've acquired, and the other is sort of like everything is fleeting in this world. And the Torah tells us what is the profession of Havel. The profession of Havel is that he's a roetson, he's a shepherd, and Cain is an oved adam. Cain is somebody who works the ground. Now Rashi explains why Havel is a shepherd. What's attractive about being a shepherd? Rashi says because since the ground was cursed from the time of Adam Harishon, Havel's reaction to that was, "I understand that I'm not going to get my sustenance in this world by trying to draw blood from a stone."

15:50 The world is not going to give me what I need anymore. I'm going to rely on Hakadosh Baruch Hu to give me what I need. Maseh ein kein kain, the man of acquisition. He says, "No, the world is something I need to seize. I need to actually work the ground in order to get something from the ground. So even though the ground is very difficult to pull bread from, my avoda is to try to acquire something from the ground." Now we can understand why they bring the karbanos that they bring. Hevel brings a wonderful karban from the firstborn of his flock, and it's not just the firstborn; it's also the choicest It's the most delicious, and Hevel. I'm sorry. And Cain brings me priha adama, and Rashi says mina garua. He brings from the inferior, meaning Cain gives very minimally. Why does Cain give minimally? Because the nature of Cain is he's focused on himself. He's a selfish person. He's focused on his own acquisition, on what I did in this world. What should I give to Hashem? I'm going to give to Hashem, but I'm going to give minimally because I had to work to acquire every little bit that I had.

16:56 And if we think about it. This is like the sin of Adam Harishon on steroids. What did Adam Harishon do? He lacked gratitude. He lacked recognition, and Cain, in a certain way, does the same thing. He lacks recognition. He lacks the ability to give his best back to Hashem. In contrast, Hevel says, "Listen, everything comes from Hakadosh Baruch Hu. So all the sheep that I have, they come from Hashem. So of course I'm going to give Hashem the first. Of course I'm going to give Hashem the best." Because the posture of Hevel is one where he is acknowledging, recognizing, grateful to Hakadosh Baruch Hu, and of course it naturally makes sense that what happens after that, Hakadosh Baruch Hu turns towards the carbon of Hevel, and he doesn't turn towards the carbon of Kayin. What happens after that? Before we get there, let's ask ourselves the first question: Who gave the first carbon?

17:46 Kayin or Hevel? We would have assumed it would have been Hevel. Because hevel is the posture of recognizing Hakadosh Baruch Hu, and kain is the posture of acquisition. But interestingly enough, it's not kain that I'm sorry, it's not hevel that goes first. It's kain. Why is that? So there's a gemara in Kiddushin 30b. Everybody must know this gemara. Your parents pay all of your tuition money in order for you to learn this gemara. The gemara says that honoring your parents is the equivalent of honoring Hashem. So a person has to, and the Ramban spells this out. That a person has to honor Hashem. How do we honor Hashem? We honor our parents. When we're honoring our parents, when we're fulfilling the mitzvah of kibud avayim, that's how we're being mechabit our parents. Not only that, the Gemara in Kesubos 103a says that honoring an older sibling is like honoring your parents. With this in mind, we now understand. By the way, if you're an older sibling, do not use that against your siblings. It's not nice.

18:45 Now we understand what Hava was doing. Hevel said, "Of course, I should honor Cain by going first. After all, he's my older brother, and honoring my older brother is a way of honoring my parents, and honoring my parents is a way of honoring Hashem." So now we understand that Hevel going second wasn't him chas v'shalom being like pathetic about the carbon. Hevel going second was. Hevel saying, 'I want to honor Hakadosh Baruch Hu by honoring my parents, by honoring my older sibling.' There is another dimension to this as well. Chazal tell us, the Medrash in Bemidbar Raba tells us that Adam Rishon was considered a Cohen Gadol. Adam Rishon was considered a Cohen Gadol, and Hakadosh Baruch Hu actually made him garments, clothing to wear. What clothing did Adam Rishon wear? He wore the clothing of the Cohen Gadol. The Arizal writes, very interesting. Here we'll start to get into a little bit of Kabbalah. The Arizal writes that Cain, because he was the firstborn, was meant to inherit the role of Adam Arishon and was meant to be a Cohen Gadol.

19:59 What happened was that Havel initially allows Cain to go first. Havel says to Cain, "You go first. Why should you go first? After all, you are the Cohen Gadol." So it was a very beautiful thing that Cain was doing. But what happened was that because Cain could not bear the rejection from Hakadosh Baruch Hu, and because Cain murdered Hevel, he lost the kahuna, and instead the kahuna went to Hevel. Now what happens? Again, we look at it. Cain is very upset at God, and he says, how could you accept his offering but not mine? What does God say to Cain? God says to Cain, listen, take responsibility for the fact that your offering was not accepted. It's not because of me. It's because of you. You can do tshuva and you can be accepted. What does Cain do? Cain does not take responsibility. This is very important. Cain doesn't take responsibility. The Targum Yonasan ben Uziel says he's having a conversation with his brother Hevel and they're having an argument.

21:03 What's the argument? Cain says, "Less din, veless dain." There is no judgment and there is no judge. Meaning, what's the reason that my carbon was rejected? Because there is no God. There is no God in this world. That's the way Cain responds. Hevel obviously disagrees. He says, 'Is din ve'is dyan.' There is a judgment, and there is a judge. Meaning, Cain cannot tolerate a world in which he's second. Cain can't handle the disappointment. He can't handle the rejection. Rather than saying, 'I need to change,' he answers by denying the existence of God. So this is an unbelievable thing that happened with the person who is doing it. So this is the main point. So, I think you know what I mean. He kills Hevel. Why does he kill Hevel? Because he says nothing matters in the world. How should Cain have responded? Cain should have like the Gemara in Shabbos 88b says, 'Ne'elavim ve'enam alvin.' That when a person is insulted, what's our responsibility? We do not insult back. We should be quiet. We should be humble. We should learn from our mistakes. And when we're insulted, we should use it as an opportunity for growth. What does Kayin do? He takes Adam Harishon's sin and he expanded it. Adam Harishon failed to be grateful to Hashem. What does Kayin do? He denies Hashem's existence completely.

22:22 So now, if we're following along in the story, what do we have here? We have Adam Harishon, who doesn't recognize Hashem. He's ungrateful to Hashem. The ground now doesn't naturally grow food. The tikkun for that would be to me'machab it his wife. Cain and Hevel, same story, but Cain takes it even a step further. Cain, the man of acquisition, refuses to acknowledge that the world will not give you your sustenance. He works the world. Gives his worst to Hashem, and when his carbon isn't accepted, he doesn't recognize Hashem at all. He kills his own brother. How did Cain get this way? How did Cain actually get this way? Here's where it gets very deep. The Gemara in Shabbos 146a says that Nachash and Chava actually had a relationship. That it wasn't like we grew up thinking that they just had a conversation. But they were actually a type of husband and wife, and the Gemara in Shabbos 146a says that there was a zuhama. Zuhama means like a type of spiritual contamination that was impregnated into Chava, and that the Arizal says that zuhama actually became Cain. That when Cain was born, Cain was born from the zuhama of the Nachash.

23:45 Which means. That yes, Cain is responsible for his avera, but who's also responsible for his avera? The Nachash impregnating Chava with Cain is also partially responsible for Cain's avera, and therefore, as we're going to see, Chava has a very special role in history to rectify the sin of Cain and Hevel, to rectify the sin of Adam Arishon, because since her encounter with the Nachash. Contributed to the spiritual condition that gave rise to Cain's violence So therefore Cain must also be rectified through Chava. Before we get to Cain, let's look at Hevel for a second. Again, we're going to go deep into Kabbalah over here. Let's look at Hevel. Was Hevel innocent in the story of Cain and Hevel? Was Hevel actually innocent? The Gemara in Eirven 18b tells us an unbelievable thing. Adam and Chava, after the sin of the Eitz Hadass, they separated from each other for 130 years. For 130 years They led separate lives, and only after 130 years did they get back together, and they had a child whose name was Sheis.

25:00 Alpi Kabbalah, the Tikkune Zohar writes that Sheis is actually a Gilgal of Hevel, and Moshe Rabenu is a Gilgal of Sheis and Hevel together. Which is why the name Moshe is actually Roshay Tevos for Moshe. Shes, and Hevel. And the Arizal explains that this is why we see that just like Hevel was a shepherd, Moshe Rabbeinu was also a shepherd when he went to Midyan and he worked for Yisro. So Hevel's role in this world comes back through Moshe Rabbeinu. But there's a question: Why did Hevel need to come back through Moshe Rabbeinu? In our story, it doesn't appear that Hevel did anything wrong. So the Rabbeinu Bachaya in Shmos explains as follows: When Hevel brought his carbon, the Shechina came down to consume the carbon, and what happened? Hevel stared at the carbon. He stared at the carbon being consumed by the Shechina, and because he looked at the carbon a little bit too long, he didn't do the right thing.

26:02 Where is the tikkun for this? Where is the rectification for this? The Rabenu Bachaya explains there is a place where Moshe Rabenu does not look at the Shechina. Where does Moshe Rabenu not look at the Shechina? By the burning bush, we know it says VaYaster Moshe Panav that Moshe Rabenu hid his face because he didn't want to look at the Shechina. And why was it so important that Moshe Rabenu should not look at the Shechina? Moshe Rabenu didn't look at the Shechina because when he was Hevel, he looked at the Shechina when it was consuming his carbon. Where does this all come from? Somebody else had an inappropriate looking. Remember, we said a moment ago that Chava contributes the Kayin and Hevel. We know the Arizal points out. Not only did the woman see that the tree was good, it was a delight for her eyes.

26:54 Meaning, Chava's failure was not only giving over the fruit to Adam Harishon, but it was also that she stared inappropriately, without any appropriate boundaries. She stared at the Eitz Hadass. Because she stared at the Eitz Hadass, Hevel stared for too long at the Shchina when it was consuming his carbuncle. And what does Moshe Rabenu do? Moshe Rabenu holds back from looking at the Shchina to repair that sin of Hevel and that sin of Chava. This is why the Gemara in Brachos seven a says that because Moshe Rabbeinu held himself back from looking at the Shechina Ultimately he would be the one to be zo'cher to be looking at the Shekhina. This is a very interesting thing. We know that when Moshe Rabbeinu ascended to Har Sinai, he said to Hakadosh Baruch Hu, "Don't worry, I put up very strong boundaries around the mountain." Lo yuchol ha'am lalos al Har Sinai. The nation is not able to ascend. Why?

27:52 It says, "Kihata ha'idosa banu lemar Hagbalasaharo v'kidashto." Because you warned us and you said,"Set boundaries for the mountain, sanctify it. " And the Arizal explains why was Moshe Rabbeinu so careful to put boundaries around Har Sinai because he didn't want anybody from Klal Yisrael, including himself, to come up to the mountain and to stare inappropriately at the Shechina, just like Hevel did. In fact, within this very pasuk. There's a hint to the words hevel. The Arizal says the words haedosa banu lemar is Rashi Teva's hevel. One of the beautiful things about learning Penimius HaTorah is you start to see how everything connects. Even small letters in the Torah give us an insight into what's happening inside of the story. So at Har Sinai, the moment of Matan Torah, the moment of the ultimate revelation, there's a tikun for hevel. Be careful how you look at our Kadosh Baruch Hu. In fact, the Tikunei Zohar writes. That hevel is actually representative of receiving Torah Shabbosav. Why? Because hey is the five books of the Torah. Bays is the first letter of the Torah that's bereshis, and lamed is the final letter of the Torah that's yisrael. So hevel is actually the root of Torah Shabbosav. Hey, bays, and lamed. Hevel, who stared at the shchina Is rectified in Moshe Rabbeinu, who doesn't stare at the shchina, and therefore he's able to assimilate and to bring the Torah Shavuach Sav down into this world.

29:23 We now understand Just to tie everything together, it takes a lot of work. Now we understand that Adam Harishon was meant to recognize Hashem in this world. He failed to be grateful to our Kadosh Baruch Hu. He failed to recognize Hashem in this world. That's why the world is now b'zei asa pecha tocholachem. The tikkun for Adam Harishon is to recognize his wife. Cain is all about acquisition. Cain continues and expands the sin of Adam Yishon, and he does not give his best, and he denies Hashem's exist in this world. Hevel is really Moshe Rabenu. Hevel's mistake was staring at the Shechina. Moshe Rabenu rectifies that. Moshe Rabenu is the tikkun of Hevel in this world. We now come to a very important point in the story. Why is it Moshe Rabenu that confronts Paro? Why is it Moshe Rabenu's job to fight Paro in the story of Yitzchus Mitzrayim? The Navi Yecheskel describes Paro as Hatanim Hagadol Harovets Petochi Arav, that he is the great serpent who crouches within the rivers. In other words, who is Paro? Paro is the embodiment of the Nachash Kanmoni.

30:30 Who's responsible truly for the death of Hevel? It's Cain, and it's Cain from who? It's Cain from It's Cain from Chava And it's Chava from who? It's Chava from the Nachash. So Moshe Rabbeinu fighting Paro is really Hevel fighting the Nachash Kanmoni. Just like the Nachash denies Hashem's existence, Paro denies Hashem's existence. He says, "Lia Ori, the Nile is mine. I made myself." The ultimate definition of "Kochi ve'Otsam Yadi." The ultimate definition of "Less Din ve'Less Dayon." That Cain ultimately lives. So Moshe, as the Gilgal of Hevel Has to confront Paro directly. Paro, who says, "Mi Hashem, ashe Hashem bekolo." Who is this God that I should listen to His voice? Moshe's job in this world is to break the illusion that this world exists independently from Hashem. And through the Makos, through the systematic unraveling of nature, through the splitting of the sea, the world is clearly no longer self-sustaining. Everything in this world is entirely dependent on Hashem. And the Nachash Akharmoni is undone. So the Nachash says, "Take, grasp."

31:42 You can't be like God, acquire, right? And Moshe says, 'No, everything is from Hashem. The way that we connect to Hashem is through surrender, through bittul.' So now, we've seen how the Nachash introduces the sin to Adam and Chava, extending it into Cain and Hevel. Moshe Rabenu is the tikkun of Hevel, and he ultimately defeats Paro. Where do we see a tikkun for Cain? So Cain returns again in the person of Korach. I told you we were going to travel all throughout history in order to answer our question about Rav Elazar ben Azaria. Just as Moshe is the return of Hevel, the Arizal teaches that Korach is a Gilgal of Cain, and the parallels between the life of Korach and the life of Cain are absolutely astounding. When Moshe Rabenu heard from Korach, what does it say? Moshe Rabenu fell on his face. Where else do we see that? We know we've seen that earlier in history. Where do we see it? We see it by Cain. That when Cain's carbon was not accepted, he also fell on his face. We know that in Bara'chus, the ground opened up to receive Hevel's blood. The pasuk says, "Asher potasa es pia." La kachas es deme achicha. The ground opened its mouth to take your brother's blood.

33:07 And similarly, in the story of Korach, it also says upatzahadama es pia ubala osam that the earth opened its mouth and it swallowed Korach vaadasso. So just like the earth once absorbed Hevel's blood, now it swallows Korach, which is really Cain in its later form. In fact, the Gemara in Sanhedrin 110a tells us an unbelievable thing that really If a person finds the right spot, and the Gemara speaks about a certain Arab that knew the spot where Gehenna was still burning, and you could access Gehenna in this world If you went to that spot and you put your ear to the ground, you would hear Moshe M's viso rasa M's. That Moshe Rabbeinu is true, and his Torah is true v'hein b'adain, and we are liars. In other words, just like we said by Cain and Hevel, that it says, "Call the me'achicha, soakim alaymin aadamah." That the sound of Hevel's blood was calling out to Hashem. So too, Korach and Adonai are in the same place.

34:12 They're calling out from the ground, and they're saying, "Moshe ames v'sarasso ames." And another parallel, and this will be the last one for now. Just like Cain, really. Didn't have any taina whatsoever on Havel, and he just entered into a machlokus with him in order to have an excuse to kill him. Korach does the same exact thing. The truth is that Korach doesn't have a legitimate argument; he's just jealous of Moshe and Aaron. Where does this jealousy come from? Where do we find this jealousy? If you're paying attention, you know where we're going to find this jealousy. It's gonna go back to the Nachash who gives it to Cain who gives it to Korach. Where do we see that the Nachash is jealous? Rashi, Bereishis chapter three verse one says that Nachash actually saw Adam and Chava together. Rashi says Ra osam arumim vaoskim betashmesh leein kolven es avula. He saw that Adam and Chava were engaged in an intimate relationship and therefore the Nachash was jealous. So the Nachash was jealous of the Nachash, and this is a problem because it's not clear what the speaker is trying to say.

35:24 And since Korach is from Cain and Cain is ultimately from the Nachash, they're all going to have this trait of jealousy. Where do we see that Korach was jealous? What exactly was he jealous of? So the Medrash explains as follows: We know that Kehas had four sons. The four sons of Kehas, pay attention. This is one of those trivia questions you'll get from time to time. Who were the four sons of Kehas? The four sons of Kehas were Amram. Yitzhar, Chavron, and Uziel. Amram had Moshe and Aaron. Aaron was appointed to be the Kohen Gadol. Yitzhar was Korach's father. But Uziel, the youngest son, he had a child whose name was Eliytsafon, and Moshe Rabbeinu appointed Eliytsafon to be the Nasi, to be the prince. So Korach was very upset. That the youngest brother Uziel had the child who was except who was made to be the prince and not him, the son of Yitzhar. And this is structurally exactly identical to Cain's pain. Just like Cain was upset, why is my younger brother being recognized? Korach was upset.

36:33 Why is the younger son Uziel being recognized above me? That's one level to it. But there's another level to it also. Korach's jealousy is also specifically about the Kohuna. Because remember we said earlier what the Arizal says Admarishon functioned as the first Cohen Gadol and Cain as the firstborn was meant to become the Cohen. But when did he lose that? He lost that when he murdered Hevel, and now the Kahuna goes to the descendants of Hevel. Of course, Hevel never had any descendants. Hevel becomes Sheis, and Sheis becomes the Cohen, and Moshe Rabenu is the Gilgal of Sheis. So the Kahuna comes through the side of Hevel and Sheis. And what does Cain desire? Cain wants his kahuna back. So now we understand that Korach was really jealous. Why? Because he wants the kahuna. And when Moshe Rabbeinu gives the kahuna to Aaron and Cohen, he feels that loss again. That what was taken from me, the same way I lost when I was Cain. I lost my kahuna here too. I'm losing my kahuna again. What should Korach's response have been? Hakadosh Baruch Hu is giving him an opportunity to do tshuva. What's the opportunity to do tshuva?

37:41 The younger one is being chosen. Will you be a ne'elavim ve'enam olvim? Will you know how to handle being second? Will you know how to handle the insult? Arna Cohen knew how to handle the insult. That's why the Gemara in Shabbos says what happens. Moshe Rabbeinu is coming from Midyan. Who runs out to greet him? Who was so happy to greet Moshe Rabbinu? It was none other than Arna Cohen. And what does the Gemara say? Because of this. Because he was so happy for his younger brother, he merited to become kohen. So we see that there's an exact parallel. Aaron, who's so excited that his brother is coming, even though it means his brother is chosen and not him, he becomes the kohen. But Korach, who's jealous, he loses everything. Now we're gonna go. In case it hasn't been deep enough, now let's go super deep.

38:32 What about the wives? There is an amazing story in the Gemara here about the wives of Korach and a man whose name is On Ben Peles and his wife. So the Gemara explains as follows. First of all, we know that Chava was really responsible for the failure of Cain because she should have been an Azer instead she was Kenegdo, right? So what's the tikkun for Chava? So the tikkun for Chava is based on Yerushalmi and Shabbos. Many of you, I'm sure, know this. What are the three mitzvot that are given to Chava in order to rectify the sin of Adam Harishon? I'm sure you learned it at a 4G event. No doubt, Suzanne has brought it up many times. It's challa, hadlakas aner, and taras meshpacha. Adam Harishon, the Yerushalmi says, was called the pure dough of the world. Adam Harishon was made from the dust of the ground. And when a woman mixes the dough with water and she's mafresh chala, that is a tikkun for the chet of Chava. In fact, I saw a beautiful var from Rashi Brazil, Rashi Shiva here in Yerushalayim. He says as follows: It says, 'Vatera isha kitov haetz la'maychol v'chita v'hu leinayim v'nechmar haetz lahaskil v'tirach miperu v'atov v'atitain gam le'isha ima v'yochal.'

39:50 What's this extra word, gam? Now we know what's the halacha. How? What size does the dough need to be in order to take challah from it? It needs to be approximately the size of forty three eggs. What's the gematria of gam? The gematria of gam is forty three. So the tikkun for the chait of chava is to be mafresh challah, like the gemara says. How much time do you have? I think I'm going to have to stop here. Yeah, I think that's all. Alright, let's see. Okay, so the first thing is the user wants me to remove any sentence that trails off or ends with a function word. Let me check the input text for these issues. Maybe we should braid our challahs because of this. The Gemara in Shabbos 95a says that when Hakadosh Baruch Hu presented Chava to Adam Harishon, He braided her hair. Isn't that beautiful? Hakadosh Baruch Hu braided the hair because hair represents din, and that's going to be very important later on. Hair represents din. And so Hashem braided her hair. He ordered the din. He put the din in order before he brought Chava to Adam Harishon.

40:51 Why is this important? The idea that hair is associated with din is actually seen in the life of none other than Rav Akiva, and in fact, Rav Akiva's wife as well. The Gemara in Bacharos fifty eight a tells us that Ben Azai said, all of the Chachmei Yisrael, all of the brilliant men in Israel, to me are nothing. He calls them like a peel of garlic, except for one great Chacham who is the best of them all. It says, except for the bald one, who is the bald one. The bald one is none other than Rav Kiva. Why is it significant that Rav Akiva was bald? For all the rabbis that have male pattern baldness, for all of us who claim that these are the remnants of a once great nation of hair, there's a precedent in history that great rabbis are bald. Rav Akiva was bald. Why is it important that Rav Akiva was bald? Rav Akiva was bald because the Gemara in Pesachim 49b tells us that when Rav Akiva was younger, he was the ultimate in din.

41:58 He was very harsh. In fact, he says if someone would give me a Torah scholar, I would bite him like a donkey. That's how stark Rav Akiva was. He said I would bite a chacham. And yet, Rav Akiva, who had such a strong midas din, he is ultimately the one who consistently sees the good in every situation. The Gemara in Sanhedrin 110b tells us that Rav Yehuda said, 'I am not a prophet, nor the son of a prophet.' There was a machlokas if the darah midbar. There was a machlokas if the darah midbar had a chelik and olam haba, and Rav Akiva said they don't. And the Gemara says Amar Raba bar Barchana, Amar Rav Yochanan, Shavker Rav Akiva lechasidusa. This is one of those cases where Rav Akiva leaves aside his piety, his chasidus. He doesn't mean like long peis. It means he left aside his chassidus. The fact that he, in this case, took a midas hadin approach because in general, Rav Kiva doesn't take a midas hadin approach. Where do we see this with Rav Kiva and his wife? It's Gemara in Nedarim 50a. When Rav Kiva was married to his wife in the winter

43:10 They slept in a storehouse of straw. And what would Rav Kiva do? He would remove the strands of straw from her hair. And very beautifully, he said, "There, if I had the means, if I had enough money." I would put a Yerushalayim shel Zahav, a crown on your head of Yerushalayim shel Zahav. And the Gemara tells us that Eliyahu Anavhi came, and he came as a poor person, and he knocked on the door of Rav Kiva and Rachel, and he said, "Please, do you have any straw to spare me?" And he said, "For my wife gave birth, and I have nothing to lay her down on." And Ravakiva says to his wife, 'See, we're not the poorest people in the world. This guy doesn't even have straw. We should be comforted that at least we have straw to sleep on.' So, it's very precise what's happening over here. Hair represents din. The straw that was caught in the hair of his wife reflects a state in which the din is still mixed. It's still unrefined. There's still tangled up residue of difficulty. What does Rivkah do? He takes the straw out. He refines the din. He disentangles the straw from her hair.

44:13 And then he tells her, "If I had the means, I would crown you with the Yerushalayim Shel Zahav." Refined hair is known as a crown because din, when it becomes elevated and ordered, becomes a crown. Shoutout Tyrann. We'll wait a few minutes. I think Reverend will probably be back on. We're back. Baruch Hashem. Couple of cyber attacks from Iran doesn't have anything on us. We continue to learn and teach Torah. And Baruch Hashem, Suzanne, guess what? We still have the video, so we're still rocking. Baruch Hashem. Kadosh Baruch Hu will not allow us to have our Torah too interrupted. Because Hashem should be a source for Klal Yisrael.

45:44 I don't know where we left off. I'm assuming that you were not able to hear the part about the Yerushalayim Shel Zahav being a crown on her head. Is that correct? So we'll just step back a little bit in time. I apologize. So we say that Rav Akiva says to his wife,"If I had the means, I would crown you with Yerushalayim Shel Zahav." Why? Because refined hair becomes a crown. When din is elevated and ordered, that becomes a crown on a person's head. And this is exactly what it says about a Nazir, that a Nazir is called Nazir al Rosh. They have a crown on their head because when a person's hair is elevated, that becomes a crown for them. And it's not an accident that we see Eliyahu Navi in this story because Eliyahu is actually the one who rectifies din. Where do we see this? A Tosas Yantef in Meseches Idios says that what does Teiku stand for? Teiku stands for Tishbi Yatarets Kusios Veibaos. That all the questions that are left unresolved in the times of Mashiach, who's going to answer all of this din, all of these questions that we have about halacha? It's going to be none other than Eliyahu Hanavi. In fact, that's what the Mishnah and Edoyos teaches. What's the role of Eliyahu Hanavi?

46:56 Eliyahu Hanavi comes to remove all machlokos in the world. Eliyahu Hanavi comes to bring peace into the world. In other words, Eliyahu Hanavi is the person who resolves tension. He brings opposite sides into harmony. He transforms machlokas into shalom, and that's why Davki here, when Rav Kiva is pulling the straw out of the hair of Rachel, his wife Rachel, Eliyahu Hanavi shows up on the scene because Eliyahu Hanavi is the tikkun of din. So even though Rav Akiva's life begins with din, but ultimately he refines that din. He is bald. He has a bald head. And he becomes a very soft person. This brings us to Korach. Korach is the shorosh of Kain, which is din. Korach is even means the word Korach means the bald one. What is Korach upset about? His wife says to him,"You should be upset because Moshe Rabbeinu shaved the heads of the Levim. That's what you should be upset about, Moshe Rabbeinu." Shaved the heads of the Levim, and Korach's head was shaved also. Why was Moshe Rabbeinu? Why was she? Why was Korach so upset about this? Why was Moshe Rabbeinu shaving the Levim to begin with?

48:11 Moshe Rabbeinu was shaving the Levim to begin with because hair represents din, and to be a kohen you have to embody chesed. And the Levim undergo a process that tempers their din. So Moshe Rabbeinu is not Chazal trying to humiliate Korach; he's trying to refine Korach. But Korach is not zocher. Because internally Korach is jealous. His wife His wife brings out the worst in him, and she says,"No, Moshe Rabbeinu is disgracing you. That's why Moshe Rabbeinu is telling you to shave your hair, and that's why the Gemara in Sanhedrin says,'Oun's wife saves his saves him, and Korach's wife kills him.' Why? Because Oun's wife says to him,'Listen, you're not going to rise to the top either way. No matter what, you're going to be second. So accept the fact that you're going to be second.'" You can mamish hear the story of Cain playing itself out again. Cain doesn't want to be second.

49:02 On's wife says it's to be second, and since On is zocher, so therefore his wife says,"Okay, I'm gonna save you." And what does she do? She exposes her hair so that the rebels who are coming to try to take down Moshe Rabenu, they're so frum when they see her exposed hair, they don't want to actually go into the tent. But Korach's wife does the exact opposite. Korach says you can't be. Korach's wife says you can't be second, and she uses the concept of hair in order to take down Korach. So where his wife could have been an Azer, instead she becomes Kenegdo. Why would Korach actually do this? Korach did it because the Medrash Tanhuma says he knew about a very holy descendant that he had. Who was his holy descendant? His holy descendant was none other than Shmuel. In order to understand Korach, let's journey a little bit more into the future. Let's try to understand Shmuel. The Arizal teaches us that Shmuel is also a Gilgal of Cain, and as we said earlier, Chana is a Gilgal of Chava. Not only is Yochaveh a Gilgal of Chava

50:11 Waiting 130 years before she had Moshe Rabbeinu, Chana has to wait 130 years before she can have Shmuel. Chana. Chava and Yochved are all one person in Kabbalah, and now we can understand why the Gemara in Brachos 31b says that Chava—I'm sorry—that Hannah uses the word when she's davening to Hashem. She uses the word "amosecha" three times, and the Gemara explains why does she say "amosecha" three times to tell Hashem Baruch Hu I never broke nida, challa, or hadlakas aner. I was always machped on all three mitzvos. Why these three mitzvos? As we already explained, what are the three mitzvos that were given to Chava to rectify her for the fact that she caused Adam and Chavah to sin? It was these three mitzvos. So Chana, as Chava is saying to Hakadosh Baruch Hu, give me a child so that I can rectify the sin of Chava. I can rectify Cain. But if she's trying to rectify Cain, why, in fact, is Chava child?

51:11 Why is Chana childless? We know the Gemara in Brachos 40a quotes Rav Meir, who says that the Eitz Hadar was actually a grapevine. In other words, Chana, Chava, and Adam became drunk. That's how they did their original avera. Something to say today to young men and young women: that the nature of alcohol is it causes the first avera in the world. Now we can understand why when Eli sees Chana davening, he assumes that she's drunk. He thinks that she's drunk, and he says, "Of course you don't have a child. You're supposed to be the tikkun for Chava, but here you are drunk. You're doing the avera of the eitz adas again." What does Chana respond? V'yayin v'shecher lo shasisi. I did not drink any wine at all. The eshboch has nashil ne'ashem. I'm just pouring out my soul before Hashem. And of course, what does Eilie do? Eilie gives a bracha, and that's how she ultimately has Shmuel. Why is it significant that Eilie gives the bracha? Because of course Eilie is a Cohen. And the Kohuna now belongs to the side of Hevel. So what is Eli saying there? He's saying, I, the Kohain, am acknowledging that you, Chana, have the opportunity to bring the rectified neshama of Cain into the world and to restore the Kohuna.

52:27 That's why Eli's bracha is so powerful. Now we can understand the Gemara in Brachos 31b that says when Chana davens for Zera Anashim. She is davening for a child that will be the equivalent of Moshe and Aaron, as the pasuk says, 'Moshe v'Aaron b'Chol Hanav u'Shmuel b'Korei Shemo.' Why does she want a child that is the equivalent of Moshe and Aaron? Because Moshe and Aaron represent Heaven, and Chana is davening for the equivalent. She is davening for Kayin because she doesn't want Kayin just to survive in this world. She wants Kayin to be rectified in this world. No wonder that Shmuel is considered a Nazir. According to Rav Naharai, as the Mishnah Nazir says, nine five. Shmuel was a Nazir because we said that hair is about din. Kayin is the person who says less din, the less dyan. There is no judgment, there is no judge. And in response, he became na'v and not. He became a wanderer. Shmuel is a Nazir, and what does he do? He travels from place to place as a judge. He's the shofet for Klal Yisrael, judging year after year until he finally goes home and builds a mizbeach. So Shmuel ultimately becomes the tikkun for Kayin.

53:34 And this explains why the Gemara says that Eli said to Hannah, 'Your son Shmuel, even though he's only two years old, is chayiv misa. Why is he chayiv misa? Because he paskened in front of his Rebbe. He paskened in front of Eli. What was Eli so concerned about that a two-year-old child paskened in front of him? But now we understand. It's a very big deal to pasken in front of your Rebbe. If your whole yisod is from Kain, if your whole yisod is din. And you go ahead and you paskin in front of your rebbe.' That's deeply inappropriate. So now Eli says to Hannah,"We gotta let this one die." And he says, "Don't worry, I'll daven for you to have a greater son." What does it mean? I'll daven for you to have a greater son. It means I'll daven that you should have a child from the side of Hevel. But what does Hannah respond? She says, "No, Ela nar azeh es palalti. I davened for this one. Only this child can be a tikkun for Cain." Now, how did Shmuel's life end? Because Shmuel, of course, was the tikkun for Kayin. How did Shmuel's life end? So the Gemara in Tainus 5b tells us something unbelievable.

54:37 The Gemara in Tainus tells us that Shmuel died at the tender age of 52 years old. Why? Because Shaul was melech and Shmuel was the one who anointed Shaul to be king. But it was time for David, a melech, to be king. And what is Shmuel David? He says just like Moshe and Aaron. Saw their avodas Hashem endure during their lifetimes. So too, do not kill off Shaul in my lifetime. Let his kingship stand and push off the malchus of David Amelech. But at the same time We know that it was time for the malchus of David Amelech to begin. So Hashem was stuck. On the one hand, he doesn't want to take away Shaul during the lifetime of Shmuel. On the other hand, it's time for David Amelech to start. But he can't just kill off Shmuel because then people will say that Shmuel must have done things wrong and that's why he died so young. So what does a kaddish baruch Hu do? Ichbitsalav zikna. He causes Shmuel to become very old very quickly. He got prematurely gray so that it appeared that he was very old.

55:40 But in truth he was only 52 years old. So Shmuel is the ultimate mevatter. He's the ultimate rectification of Cain. Cain, who couldn't create space for another, and now Shmuel is willing to die young in order to make place for David Hamelich. And now, with this in mind, we can turn to Rav Elazar ben Azariah. I know we've gone for a very long time already. Bear with me a couple of more moments, and you're going to see something unbelievable. What's the story of Rav Elazar ben Azariah? The story of Rabbi Elazar ben Azariah begins really with a story about Rabbi Gamliel and Rabbi Yehoshua. Rabbi Gamliel and Rabbi Yehoshua had these machlokos. One machlokos was about when Yom Kippur was. Rabbi Yehoshua thought it was on one day, and Rabbi Gamliel thought it was on another day. And Rabbi Gamliel, who was the nasi of Kallah Yisrael, he was the rasha shiva of Kallah Yisrael. He told Rabbi Yehoshua, "You better come to me on the day that you think is Yom Kippur, carrying your staff and your money bag." And Rabbi Yehoshua complied, and he submitted to the authority of Rabbi Gamliel.

56:41 They had another machlokus about myrev, whether or not myrev was optional or not. And R' Menahem Liel confronted him publicly and said,"You have to stand during my entire shir." And this was very embarrassing to R' Yoshua. And the chachamim of the time were very upset about the severity in which R' Menahem Liel was running the yeshiva. And they made a decision to remove R' Menahem Liel from being the rasha shiva. And instead, who did they choose? They choose R' Elazar ben Azaria. Why? Because Rav Elazar ben Azaria has three qualities. What are the three qualities that he has? He's a chacham, he's wise, he's an usher, he's wealthy, v'hu asiri leEzra, and he's also the tenth generation descendant of Ezra Cohen. These three qualities are not random. Let's look at these three qualities carefully, and if you've been following along, they will become obvious. First, he is wise. Why is he wise? We're going to see why he's wise because he's going to be the Gilgal of Shmuel. Why is he wealthy? Because he listens to the advice of Rava and he honors his wife.

57:47 And why is he a tenth generation descendant of Ezra Cohen? Because remember that Hevel was supposed to be not the Cohen, Kayim was supposed to be the Cohen. It became Hevel's only because Kayim was unrectified. Now let's explore this. Why is he wealthy? When they came to Rav Elazar ben Azariah and they said,"You want to be Rosh Yeshiva?" What was the first thing he said? He said, "I got to ask my wife." And his wife wasn't so sure about this. She said, "Maybe this isn't a good idea." And Rav Elazar ben Azariah heard her out. Ultimately, he made the decision to become Rosh Yeshiva But he listened to his wife and he became fabulously wealthy. In fact, the Gemara in Sotah 49b says that he would bring as meiser twelve thousand calves. Every single year. I'm sorry, that gemara was in Shabbos, fifty four b. The gemara in Sota, forty nine b, tells us that he was extraordinarily wealthy, and this makes sense because Admarishan is told bzeas apecha toch alachem, right? And Shmuel rectifies the sin of Cain and ultimately becomes Rav Elazar ben Azariah. So of course he becomes very wealthy. This is what the gemara in Yevamos

58:49 Sixteen a, says. Rav Dosa ben Harkin has said about Rav Elazar ben Azariah. The pasuk applies to him. And on the level of sod, on the level of Kabbalah, what does this mean? I've seen this person, meaning Rav Elazar ben Azaria, when he was young, in a state of being kain. And I've also seen him now in his state of Rav Elazar ben Azaria when he's older. And I see that the tzaddik, meaning Udomarishon, has not been abandoned. And his children are no longer begging for bread. Why? Because the sin of Adam Harishon was rectified in Shmuel and ultimately in Rav Elazar ben Azariah, who listens to his wife, and that's how he becomes wealthy. Next, we have the fact that Rav Elazar ben Azariah is a Gilgal of Shmuel. Where do we see this? Shmuel died at 50 years, at 52 years old. He was meant to live for 70 years. What happens to the unlived 18 years of his life? That becomes the first 18 years of Rav Elazar ben Azariah's. Of Rav Elazar ben Azaria's life, and that's what Rav Elazar ben Azaria means when he says "Hare ani keven shvim shana." It's like I am seventy years old. Why? Because I am eighteen. Those are the eighteen un-lived years of Shmuel's life, but I also have the fifty-two years within me of Shmuel's life. So on the day that Rav Elazar ben Azaria became Rosh Yeshiva

1:00:13 He grew a long white beard, and it's like he's seventy years old because now he's living with the full. The full aspect of Shmuel inside of him, and this is what the gematria of Ben is. Ben is the gematria of fifty-two, and Shana is an acronym for Nishmas Shmuel Hanavi. Harei Ani keven Shivim Shana. When Rav Lazar Ben Azayyah declares that he is like a man of seventy years old, it's an allusion to the fact that he's Shmuel, and that's how he becomes so wise. And why is he a Cohen? We understand why he's a Cohen because he is. The rectified version of Cain and the Kahuna of Cain is restored. Now there is a lot more to say, but we are way, way, way out of time. So let's just go to the very end of this story. Now we find ourselves on the night of the Seder.

1:01:02 And Rav Elazar ben Azariah says,"Harei ani keven shivim shana." I am like a man of seventy years old. When did this story take place? Says the Rambam It happened on the night of the Seder. On the night of the Seder, this whole story that Rav Elazar ben Azariah becomes the great Rosh Yeshiva. It happens on the night of the Seder. So now let's look at the words of the Hagada again. Such beautiful words; they make so much sense. It goes like this: 'Amr Rav Elazar ben Azariah. Rav Elazar ben Azariah said to whom? To the Chachamim, to that Seder and Bnei Brak. He turns to them and says, 'Hare ani keven shivim shana.' In this moment. I just became a full Shmuel. My neshama just burst open in this moment. And that's why it's like I'm a man of 70 years old. Vilozachiti, but until now I did not. Doesn't mean merit. What does zachiti also mean? It means I never became purified. Up until this moment, I was never clear enough to be able to say Yitzias Mitzrayim at night.

1:02:07 Why? Because the story of Yitzias Mitzrayim is the story of redemption. And it's easy to find redemption in the day. It's easy to find redemption when everything is going well. But what about when a person lives in darkness? What about when a person feels rejected, like Kayin feels? What about when a person feels second rate? What about when a person feels the el minchaso lo sha that Hakadosh Baruch Hu is not interested in him? What then? So a person could make themselves into a victim, like Kayin did. Or a person could be ne'elovim ve'nevalvim. They could be insulted, but they don't lean into the insult And they have the choice to use that moment to draw closer to Hakadosh Baruch Hu. Like Shmuel did when he was mevat there and he made space for David HaMelech. So now we understand what Rav Elazar ben Azaria is saying. He's saying until this moment, I was never zochah to be able to understand the power of redemption. When things are not going well, when a yid feels distant from Hakadosh Baruch Hu, I believe that this Torah that we've shared tonight, as complex as it was, and for those of you that have made it to the end.

1:03:15 Kol hakavod to you. Even I had a hard time this year. I believe this Torah is deeply relevant in our generation, and it's deeply relevant, especially in these moments before Mashiach is coming, where sometimes we feel very distant from Hashem. Sometimes we feel like Hashem is really paying attention to us. With all of the things that are going on in the world and all the unbelievable nisim vneflos that are going on in this world. Maybe we sometimes feel rejected from Hakadosh Baruch Hu. Maybe we sometimes feel like Hakadosh Baruch Hu is choosing other people over us in our personal lives, and maybe as a community we feel rejected by Hashem. And to this, on the night of the Seder, we say the words of Rav Elazar ben Azariah,"Harei anik evan shivim shana That it takes a long time for the sin of Cain to be rectified. It has to go through many golgulim, but eventually it becomes Shmuel and Aviya. Eventually becomes Rav Elazar and Azariah, and that's our avoda today. That even though Hakadosh Baruch Hu might appear to be rejecting us, in fact, this is Hakadosh Baruch Hu giving us the opportunity to rectify the sin of Cain. Wishing everyone a beautiful Zisun Pesach. Thank you so much, Rav Berg. So amazing to have this 4G family together before Pesach. Really, like Rivberg said, says so much about every single girl in the Zoom who's here. Thank you, and have a chag sameach Pesach. Have a chag sameach Pesach.