Rabbi Yitzchak Breitowitz: Splitting the Sea a Degree of Divine Love

my baby [Music] so tonight's learning is foreign yeah thank you very much uh again I I truly want to apologize uh to those of you that were most certain fesh to come in the rain especially the levees coming from a really far distance and uh I don't know why my zoom is not working on my side I see you perfectly it's beautiful beautiful picture there uh and uh thank you for coming and again I I very much wanted to come I literally could not get a cab I was calling Bobby Lan for 40 minutes and they told me there was no cab uh my wife had surgery last night and still in recovery but uh bies Hashem I hope she'll do well uh you know it's interesting that we didn't have rain for a while and uh Baruch Hashem we have heavy rain and although it's a uh pretty much of an inconvenience but particularly in Eric Israel uh whenever it rains we're really very very grateful and we have to be mock here that uh the the bracha and the benefit that Hashem is giving us is much greater than whatever inconvenience of the rain causes and in fact there's an idea that's connected to this Parsha as well uh you know that this Shabbos is called Shabba Shira the Shabbos of the song of the Red Sea as Yash here but it is brought down that there is a Min hug that some people have that they feed the birds on Shabbos they actually put out food for the birds on the Shabbos of Shira and the reason is because this is also the Parsha of man and it is said that when Hashem told binay Israel that the moon will not fall on Shabbos and there will be a double portion on Friday so Dustin and Avira wanted to discredit Hashem or a discredit Moshe rather so Shabbos morning they took their month from Friday and they scattered it so they could show people that the month falls on Shabbat and Moshe is a liar but the birds came and ate all the men so as a result uh hakodesh Marco's uh statement to Moshe was proven to be true there was no man that could be found Shabbos morning so in our karasatov to the birds there was a Minogue to feed the birds on Shabbat Shira how logically this Minogue is actually a little bit controversial because hierologically you're not supposed to feed wild animals that are capable of sustaining themselves because that is rabbinically called a Tierra Delight zaurich that is considered to be an unnecessary labor so your own pet like a dog or a cat or livestock that depend on you you can of course feed on Shabbos but animals that can fend for themselves one is not supposed to feed them on Shabbos because that is an unnecessary labor so in light of this some have questioned the monarch of feeding the birds on Shabbat Shira but others say well what you can do is you can shake out a tablecloth assuming there's an arrow of course and that you don't directly put things in a bird feeder but if you're shaking out your tablecloth the crumbs could be made available now this Minogue of putting out crumbs for the birds because of hakara satov actually makes three interesting points about gratitude number one that gratitude is not only to people but even to animals number two gratitude is obligatory even if it was not done for uh a beneficent purpose I mean the birds didn't eat the man because they wanted to defend the honor of Moshe rabeno the birds ate the man because it was food so you see from here that hakara satov applies not only when a person is doing it to be a benefactor but as long as you benefit from it you have to be grateful now that's going to be very relevant in terms of people who get paid for their jobs I have to have a corazato to the garbage people the sanitation people to the policemen even though they're getting paid for their work but they're doing something that benefits me to my college so I have to have a claressa toe so number one not only people but also Animals number two even when the intention is not uh to be a benefactor and number three three you see that akara satov is also intergenerational because obviously the birds that we're feeding today are not the birds that ate them all all of those years ago but nevertheless we owe them akarasatov because they're ancestors were were birds that did a Tova for Amy Israel and for Moshe rabenu and thus we have many many many mice and where godola Israel showed tremendous gratitude to the great grandson of somebody that did them ativa many many decades before so hakara satov is something to think about particularly now this Parsha and also with tuba tubishwats has many many perspectives and I know that uh Rabbi personal will be having a beautiful tuba seder which he'll talk about but on a very very simple level one of the things we think about on tubishwarya Sakura satov both to Hashem primarily and to the Earth itself for its abundance for its fertility for the Bounty that Hashem makes available in terms of fruits and vegetables and all of the different grains all the different things that can sustain human life and bring pleasure to humans as well not only in terms of nutritional value but in terms of taste in terms of smell in terms of color all of this is a component of a clarissato I've mentioned before that the idea of akara satov is so important to Judaism that that is the very definition of why Jews are called Jews why are we called you hudim after all yahudah is only one tribe in Israel the tribe of Judah why would every single Jew be called yahudi and the swathi says that gazal tell us and Rashi brings this that Leia called her fourth son Yehuda because she said her Palm o de es Hashem now I am grateful to Hashem why is she grateful only for son number four and not for Sons one two and three so the measure says because she uh Leia knew with ruach hakodesh that there would be 12 sons 12 tribes and she knew that the 12 tribes would come from Four Women raka Leia belazoba so 12 divided by four is three so each wife is entitled to three so when you get something that you believe you're entitled to you don't have feelings of gratitude yes come to Mayor it's coming to me Maggi Ali but when she had number four lemaya says she had six but as soon as she had number four she understood natality yes sir I took more than my portion that is when a person has gratitude natality yes sir alkoki so says the spasmus every single Jew must go through life with the feeling of natality yes sir God has given me more than I deserve so the very definition of yahudi is he or she who is grateful and thankful to the almighty for all of the blessings of life and that's a very very important perspective because you know life has difficulties life has challenges there are times in which we might feel we have an unfair deal so to speak and that may be the opposite of gratitude but the shame reminds us always of the power and importance of akara satov it is so essential that it is the very definition so to speak of Jewish identity that we have to be a yehudi so that was really one point I wanted to make in terms of both Shabbat Shira and in terms of uh two bishvats that will be will be coming up but going back to the main partial itself obviously the big story in the Parsha is the splitting of the Red Sea creation and the vilnagon has a very very interesting how are a very very beautiful sharp observation in the description of Kris yanceef there are two sukim that are virtually identical but they have small differences between them one plus successrael the Jewish people entered the sea which became dry land and the water was a wall like two walls to their right and to their left another just a few took him later says foreign entered the dry land in the sea from Miami Nam um and the water was a wall to the right and to the left so the Vilma gone asks three questions on these two Suki number one why does the Torah repeat this virtually repeat the same idea twice that's question number one what's the purpose of the repetition question number two is let's look at the differences one says they went with they went into the sea that became dry land the other Patrick says they went into the dry land that was in the sea so what's the difference between right so that's a second question now third although the last half of the possic that I recited seems to be identical the water was a wallam and those words are identical in both verses there is a spelling difference in the possuk that says the Jewish people entered the dry land within the sea which means wall is spelled in the Torah without a valve now when you have the three letters even though we read it Homa you could also read it kaima anger so when it says the water was a wall there is a double entender there's a midratic reading that says the water was angry and the medrish explains when Hashem commanded the water to split for the Jewish people the water or the angel of the water the tsar of the arms why are the Jewish people different than the Egyptians the Egyptians are Idol worshipers and the Jewish people are Idol worshipers why should I split for the Jews and collapse on the Egyptians that is the double entender of Houma and hema but here is the thing that double entender only appears in the verse Israel they went into the dry lands and the water was above without others without above so it has the double reading of chroma or kaima foreign the word Homa is written with above that only has one possible meaning and that one possible meaning is indeed wall and not not angle so the question becomes we have these three differences or three questions number one why repeat virtually the same puzzle number two why does one posix say and the other says and number three why does only the person have the karma without the verb so you have a double meaning but the password but the possibly Beyond only has so the Vilma gone ingeniously uh answers all three questions with the same use out and here's the assault his foundational point is that the two pesookim are referring to two different groups of people we know that when the Jewish people are confronting the yam and they're literally between a rock and a hard place on one hand they have this sea uh the Red Sea the Sea of reeds actually Red Sea as you know is a mistake means the Sea of reeds and later in various translations one of the E's got dropped out uh so they're confronted by the Egyptians on one side and the water on the other side and many of the Jews panicked many of the Jews didn't know what to do some Jews wanted to surrender some Jews wanted to commit suicide some Jews wanted to surrender some Jews wanted to appeal to the nations of the world some Jews wanted to fight they didn't know what to do but there was a heroic person of the tribe of Yehuda who jumped into the water up to his neck and some say up to his nose because he had so much so much trust that God would save his people and in the Merit of his willingness to have that unconditional trust in God the water split and once the water split the rest of the Jewish people then entered the water so now in truth nakshan was not alone he was the leader but interestingly enough The Tribe of Benjamin followed him this is a little interesting nakshon was not the Nazi of binyamin nakshan was the Nasi of Yehuda but his followers were not his own tribe his followers were the followers of the Yemen so now says the Del nagong the following the first classic the yavo binay Israel the Jewish people went into the sea that became dry land that is a specific reference to nakshan Ben Ami nadav and the tribe of binyamin the people who went into the sea which then became dry land these are the those people there is no kitra there is no accusation there is no argument that the angel of the sea can make why do these people deserve to be saved there is no argument why are the Jews different than the Egyptians of course they're different demonstrated their emuna their faith in Hashem and that is why in the posit that says the word Homa the word wall is only written with a vov you do not have the double entender of Manish tanu why is why are the Jews different than the Egyptians but the next person Israel the Jewish people went into the dry land within the sea that is referring to everybody else that is referring to the people who followed that is referring to the people who didn't have faith in Hashem until they saw the water split that's why instead of saying it says vis-a-vis these people who indeed had been idolaters uh before they left from Australia though sorrow shall young the angel of the sea can indeed say why are they different my vanish time and why is there a difference and that is why bedafka in that pasok do we have the double entender of coma without a valve that could be read Cameo right so this is the gevaldica beautiful interpretation of the vilna gun uh in which he explains all of these differences in the two in the two verses but going back to the idea that in the moment of creation there was a tremendous Panic the Jewish people didn't know what to do some wanted to commit suicide by jumping into the sea not like knock shown as an Act of Faith but rather as an act of desperation others wanted to wage war against the Egyptians a third group said let us surrender and become slaves and a fourth group said let's turn to the United Nations I always thought they were the most foolish and ask the nations of the world to help us and all four of these responses were considered to be incorrect so I was once I once had a thought that you know I did not really see it explicitly anywhere that in a sense uh this Madras could be understood as a bit of a metaphor of the different responses that Jews have tried to make when they are confronted with the turbulence of the secular World in a metaphoric way one could look at the turbulence Red Sea as the turbulence of a secular world that tries to destroy Jews and Judaism in many different ways sometimes they try to destroy it by persecution animosity anti-semitism and sometimes they try to destroy it by assimilation and friendship now granted a Jew should be a part of the society that they're living in but far too often when we get too close too friendly uh too connected to those secular values they rub off on us both in terms of reducing our spiritual commitment in terms of intermarriage and all of those other things so let me go over the four responses of the Jews to the yams of and show how it might represent four responses of the Jew to the challenges of modernity meaning with a little bit of poetic license we might be able to connect the turbulent sea to the challenges of of modernity yeah so the building done is making the point that one verse which says they jumped into the sea that became dry land is who jumped into the sea uh and that's why it says they jumped into the sea that became dry land so for them there is no accusation why are they worthy of redemption of course they're worthy of redemption because of their emuna and that is why the word Homa is only with above because the only meaning is no anger but the other verse that said that refers to the people who that refers to the people who jumped into the dry land jumped into the sea when it was already dry land they did not have a Muna they were simply imitating whatever nakshong did so for them there was a kitchen there was an accusation in shamayam of ma nishtanu Abram and that is why the double entender of coma was out of of that could also be read only appears in connection with yabashayam and not in connection with bayam biabasha that's the villagons analysis but now to go back a little bit on the basic idea of the four groups that we have these four groups that in the moment of Kris yamsa for before the curios yams of they were in a panic one group said let us jump into the sea not as an expression of emuna but as an expression of suicide and Desperation another group said let us return to mitzrayim and become slaves and a third group said let us wage war and a fourth group said let us call out to the nations of the world like the United Nations I always thought that was the most foolish of the groups and the like and all four of these groups are discredited all four of these groups are criticized all four of these groups are wrong so I wanted to share with you I thought I did not really see it anywhere but it was something that occurred to me that metaphorically we might look at the turbulence of the sea as the challenges of modern society modern secular society challenges Jews in many many fronts sometimes there are physical threats sometimes there are spiritual threats and one might look at the four responses of the Jews to the Sea as four responses of Jews to the challenges of modernity that might be a metaphor or described as a metaphor of a turbulent Regency and let's kind of match them up uh response number one was jumping into the sea and committing suicide now one way that Jews have responded to modernity is by simply obliterating themselves as Jews if you remember Theodore rehearsal and again I'm not going to bad mouth hurts all the herzl actually had very very good motivations he was very concerned for the European anti-Semitism which he saw especially as a journalist in the fake trial or the uh the fake conviction of Alfred Dreyfus but herzl's solution to the so-called Jewish Problem was simply normalization if you make the Jewish people like every other nation in the world without a distinct religion without a distinct culture having their own country having their own Army if Jews will simply be like everybody else anti-Semitism will disappear so one response that Jews might have had to modernity is to Simply stop being Jews we could metaphor it we could compare that to the notion of jumping into the sea and committing suicide and of course if you look at the water as a metaphor for secular culture jumping into the sea simply means being fully immersed in whatever that culture whatever that culture is so nepolayam let us fall into the sea basically represents the attitude of Jews that say if we stop being Jewish the nations of the world are not going to hate us anymore because we're no longer gonna be different now unfortunately or maybe fortunately history has actually proven that to be wrong it's been a well-known idea that the Jews in Germany were the most highly assimilated Jews really in the world they were the most educated they were most involved in culture and the like uh and yet the Holocaust bedafka emerged from an environment where Jews had made the greatest efforts to escape being Jewish so the one thing we know is that the idea that anti-Semitism vanishes if we stop being different is actually not true and hazal teach us about the opposite is often going to be the case that specifically when we try too much to be like the nations of the world the nations of the world will remind us that we are different so that is category number one jumping into the sea getting rid of anti-Semitism by stopping your Jewish identity but then we have response number two is Let Us return to Egypt and be a Slave here we might call that a type of spiritual schizophrenia in which you live a double life you know even a slave during the day A Slave has to work a slave will be beaten but then at night the slave goes into his Hut and he has his little zone of privacy Moses Mendelson who personally wasn't observant Jew although he has no Jewish descendants Moses Mendelson once made a remark that became very famous or inFAMOUS be a Jew at home and a citizen of the world in the street his notion was that Judaism has its place in the privacy of your home in your synagogue in your beta medrish but when you're working when you're involved in the world when you're connected to General Society you should not have your unique Jewish perspectives your unique Jewish identities you should be like everybody else now this is not the same as the suicide response the suicide response obliterated Jewish identity this response creates what you might call a fragmentation or a dichotomy in which there's part of my life that I label as Jewish and religious but I don't let that part of my life affect everything else that I'm doing it reminds me a little bit of the story where a rabbi once said uh asked one of his congregants how come you never ask me any questions about how you conduct your business you ask me questions about cautious and you ask me questions about what you can do on Shabbos but you never ask me about Partnerships about loans about business transactions don't you realize that business ethics is part of halacha as well and the person answered Rabbi I don't tell you how to run your business don't tell me how to run my business the notion of dichotomy fragmentation I'm a Jew at home I'm a man of the world outside of my home that is the second response so the first response is suicide get rid of your Judaism the second response is contain your Judaism into a certain aspect of your life in an airtight compartment and do not allow it to permeate the rest of your consciousness now the third response is let us wage war so I would say the third response is exactly the opposite of the First Response if the first response is obliterate your Judaism and simply become whatever everybody else is the third response is voluntary ghettoization where I wage war on everything that is not within the confines of Torah and in other words I reject secular education I reject secular culture I build walls of Separation I build a voluntary ghetto even if that ghetto is not imposed on me by the um now granted that's a lot better than wholesale Embrace of the secular culture I mean if you have to choose is it better for me to give up my Judaism or is it better for me to give up my connection to the secular world obviously it's better to give up my connection to the secular world that is the lesser of two evils but it's still an evil because hazal teach us and I've mentioned this many many times before that if someone tells you that there is wisdom among the nations of the world you should believe them there is wisdom there is insight there are things that we can learn yes it is much easier in life to always be a black or white it's easier in life to either accept everything or reject everything because at least you have the clarity of your position right a person might say I accept everything that the world has to offer or a person might say I reject everything that the world has to offer although technically that's not fully possible but the reality is you have to learn what to accept and what to reject because there is goodness in that secular world and there is evil and decadence and corruption in that secular world and part of is to understand the difference this is why the gomoran bracos tells us that mozay Shabbos Saturday night when we leave Shabbos we insert a a paragraph in the amida dealing with the separation of kodesh and kho holy and profane do we insert that paragraph in the bracha asking God for wisdom and knowledge now why is that so because the gemara says in Maine does without discernment without being able to think clearly and how are you gonna know the difference between what is Holy and what is profane it takes a lot of wisdom it takes knowledge it takes insight to be able to separate between the good and the bad but when you simply say everything out there is good or everything out there is bad you're not exhibiting the refinement of the intellect that requires that we make a havdala between that which is good and that which is bad so the same way maybe not the same way but similar to the idea that total assimilation is of course bad total rejectionism is also bad right so we have these three responses right falling into the sea is total assimilation spiritual suicide becoming a slave is fragmentation and schizophrenia in which your Judaism is kept in the home in the synagogue but doesn't permeate your life the third response of Waging War is total rejectionism as if that would be possible and that too is a bit of a dysfunctional response so finally we come to the last response let us appeal to the nations of the world and that is the attempt to Foster Jewish identity by creating a sense of victimization in fact this is actually a major major issue uh for many many many years one of the ways particularly that secular Judaism or non-orthodox Judaism tries to Foster Jewish identity well one way is the state of Israel by creating pride and Zionism and the other way is Holocaust Memorial in which we talk about the evils of the Holocaust which which indeed is a worthy subject to remember and we talk about anti-Semitism the notion that you've got to be Jewish because the guardian hate us and the way we stick together is by fighting that hatred and that is an attempt to build Jewish identity by defining the Jew as a victim who needs to stand up for his rights now the truth of the matter is it's been well said maybe by way of parody that if anti-Semitism were to miraculously disappear tomorrow many many Jewish organizations would go out of business because their whole purpose is to fight this enemy so they need the enemy because without the enemy there's nobody that they could fight so in a sense they might even hope that anti-Semitism will continue to exist but in truth although we do have to fight anti-Semitism and we do have to remember the Holocaust but the truth of the matter is after a while some of these appeals wear thin after a while people stop wanting to look at themselves as victims I don't want to Define myself as being a victim and it's not enough to Foster Jewish identity by saying what you're against I am a Jew because I am opposed to anti-Semitism or racism or whatever it is it's not enough to Define your identity by your enemies you have to Define your identity by what you are and not simply what you're against and the problem metaphorically of the fourth group let us appeal to the nations of the world is that they're essentially saying let us Define ourselves as victims of persecution in which we talk we talk to the United Nations or the human rights organizations and then we will have a sense of group cohesiveness and identity so in short the four what you might call dysfunctional responses to secularism is assimilation fragmentation ghettoization and victimization right these are the four different ways that Jews have tried to Define themselves and create group cohesiveness now I will tell you that to this very day now it's interesting if you go to a college campus and you offered to give a sheer on Shabbos or or amuna or the like so you'll get a few students but if you want to have a rally against Louis Farrakhan or something you'll get a whole bunch of people but that that really does not have staying power the truth of the matter is because yeah in the short run people get very very energized and excited about this enemy that they're fighting but at some point you got to have a positive reason for being Jewish you can't just have a negative reason you know you say you got to be Jewish because otherwise Hitler wins but if being Jewish is not intrinsically important so what if Hitler wins yeah I mean what does that even mean what's the argument okay so in a sense therefore this really brings us to the bottom line that Jewish identity has to be premised on positive reasons it connects us to God we have a Torah we have a purpose we have a structure to make our lives meaningful we have a mechanism to create good families and to raise emotionally healthy children we're not always successful granted but at least we're given the blueprint where we can achieve these things and unless these ideas are communicated a Judaism that is based on either rejection isn't uh or the opposite or victimization is simply not going to work in the long run and I think we've discovered this federations have discovered this uh after many many years of looking for every possible solution they've embraced Jewish Education as the one buzzword that assumes Jewish that assumes and assures Jewish Jewish continuity so that was a a second thought I wanted to share with you regarding the match-up of the four responses at the sea with the four different responses of modern Jews to the challenges of of secularism um a final point I want to share with you is a very interesting point as well uh we know that the splitting of the Red Sea and the death of the Egyptians occurred on the seventh day of pesach and that is why in the seventh day of pesach we read as yesterday we read the song of the sea now it's a well-known idea that on pesach uh we recite Java all seven days of pesach but we only recite a full Howell on day one the rest of pesach we only recite a half hollow foreign for all eight days in the case of circus that include shminia Ceres so the question is why does sukkas get a full hallelu and pesach only has a full Hollow for day one and not the other days there are a few reasons and I can give a much longer share on this maybe around pesach time I will but one well-known answer is given by the shibalecket one of the reshining based on a medrish that we actually don't have but he does quote in the name of the medrish that since the seventh day of pesach commemorate the splitting of the Red Sea and gazal tell us that when the Red Sea was being split the angels in heaven wanted to praise God and God said to the angels of heaven that my creatures the Egyptians are drowning in the sea it is not a time for joy and the Angels were instructed not to sing Shira so we too diminish ashirah by not saying a whole Halal but only saying a half hour because mice foreign did not invent this discussion there are uh there are other interpretations that say it's going on the Jewish people uh ravage is not saying anything new uh but uh that is not that that is that is absolutely not the the main understanding of the passage uh the Kumar and Magilla clearly says it is going on the Egyptians uh the talmud xiaomi says it may be going on the Jewish people that are in a state of danger yeah so there is the Babylonian talmud and the and the Jerusalem talmud but the shibale does say uh explicitly that Hashem is having on the Egyptians and that is why our song is diminished and that is why we don't say a complete Hollow now the Tas asks Akasha if that's the reason that should only apply to the seventh day but the other right we say how how they'll show them on what the first day the next six days we only say a half hour though but if the problem is creation we should only say a half hollow on the seventh day and a whole Hollow all the other days so the Taz answers that we never want to make hola moate Superior to yamchief and since the seventh day is a yamta and you're not going to say we work backwards and color mode will also be a half hour but the question is this if you do learn the way the gemara and masakis mcgilla learns that the Maize is a concern for the Egyptians that are drowning at least kind of a notion that we have recommend for them now they still drown they still die God does not say I'm not going to kill them they get killed but we have rakamin for them then how come on the first day we don't have I mean on the first day of pesach we do say a whole how well and on that first day makas all of the firstborn of Egypt died LMI what are you going to tell me on the first day we only care about the Jews it's good for the Jews it's good for the Jews I don't know what's going on this way something broke here in terms of positioning it but okay all right I'm gonna work on it afterwards but I apologize uh on the first day we're kind of particularists if it's good for the Jews I don't care about the Egyptians on the seventh day all of a sudden we become universalists in which we're worried about everybody like me Monica if you are someone who worries about everybody then say a half hollow even on the first day and if you say as long as the Jews are okay I don't care about anybody else then say a whole Halal even on the last day where is this transition between day one and day seven and the explanation that's given is this creation moves in exactly the opposite direction as the other as the Ten Marcos if you think about it in all of the 10 Marcos the miracle of the Maca is the punishment in other words Maca number one the water turned to blood Maca number two there was uh the plague of frogs lice whatever it would be meaningless the deviation from the laws of nature we're always in punishment the Jewish people didn't have a miracle so to speak the Jewish people were left to the Natural order their water didn't turn to blood in other words the Makkah is the onus the nase rather is the onus and that Salah is the Teva Chris yamsup is the opposite there the miracle was the splitting of the sea the punishment Was the removal of the miracle and the Egyptians being destroyed by the natural impact of the water in other words it moves in an opposite direction in all of the Marcos the Nace was the onesh and that solo was the Teva by the yams of the Nace was the hatsawa and the ownish was the teller what does that show so it so these forums say that the Marcos taught us that we better understand that sins have consequences evil as consequences that God will change nature to punish as he did in mitralia and that inspires us with Europe taught us another lesson showed us that Hashem will change the laws of nature not only to punish evildoers but to show his love for his people showed Divine love to a greater degree than the ten makos the ten Mako showed the miracle of divine punishment sov showed the miracle of divine love now obviously it's true that the Marcos also showed hashem's love but it was the miracle of punishment rather than the miracle of direct benevolence in life so here is the idea when you experience God's love what does it mean to love somebody generally when you love somebody you know even within a marriage you learn to see the world through their eyes right part of loving somebody is to see the world through the eyes of another now it's never going to be a hundred percent but I love my wife I try to see the world through her eyes she loves me she tries to see the world through my eyes right so when you love when you feel hashem's love for you that gives you love for Hashem right that follows when I feel that someone loves me I love them so if Chris yamsov is Hashem showing us his love that elicits a feeling on our part of loving Hashem loving Hashem means you try to see the world through God's eyes to the degree that that's possible and that involves caring about every human being meaning when you live in a world of era I better be good because God punishes me that's primarily egocentric I'm concerned about me what will happen to me or my family or my people so day one of pesach which is the culmination of the ten plagues we walk away with your assaship doesn't care about what happens to the Egyptians they get what they deserve we have been saved we rejoice in that that is why we say a complete Hollow but when you transition from year as Hashem to Ava I Feel hashem's Love therefore I Feel Love for Hashem I see the world no longer through my egocentric vision of what is good for me or even my people I see the world from God's vantage point from God's Vantage Point all human life is precious the death of every human is a tragedy now this is a hard thing to understand the Egyptians deserve to die the Egyptians had to be wiped out God did not say oh I have mercy for the Egyptians so I'm going to spare them but you do have to understand that the eradication of evil doers is necessary but it is a tragic necessity it is God's desire that all human beings so again again again evil people have to be destroyed yes and when the evil in the world is reduced that is a happy occasion but it is tragic that it had to come to that and it gives God grief that they didn't do chuva or that they had to become evil in the first place there is a simultaneous idea of being happy that I've gotten rid of this evil but being Afflicted and being sad that this evil had to exist and indeed both ideas coexistar Marina upon the destruction of evildoers there is joy and in the same time a certain commiseration of nice so that is why as you transition from yirat Hashem to avat Hashem you move from a particular focus of what's good for you and that's why you have a whole hello even though Egyptians suffered to looking at the world through God's eyes as you love God in which there is a sadness in the loss of all human life so anyway again I I I want to again express my gratitude for your mysterious nephesh in coming and I'm really really sorry for the inconvenience but but hopefully at least you managed to uh hear a share so be well and the culture anybody [Music]