The Seder: A Personal Connection To Hashem!

The opportunity of the Pesach Seder.

Transcript

SPEAKER_00 0:00

The Pesach Seder is one of the most auspicious times of the year. It's one of the most holy nights of the year. It's a night of transmission to our children, a night of celebrating redemption. You've seen even those Yiddin that do not really keep too much else. Very often they'll still make a Pesach Seder and all the Svaram bringing down the Kadusha of the Seder. That's an ace rats and it's a time to dive in and what we could accomplish the night of the Seder. There's also a recurring theme that I'd like to focus on today. In the Nur of Judah Michel Haggadah, beautiful Badera Haggadah, I highly recommend it. He starts off, he talks about we start off with Kadesh, Orchats, Karpas, Yachats, these are called the Simonim. Why are they called the Simonim? See he brings down from the Sefer Aruga Sabaisim. He says that when a person loses something, in order for the object to be returned to its rightful owner, he has to give a simon, he has to provide a sign to prove that the object is his. He says, So to the simonim, in order for us to be found, in order for us to be returned, Taqadish Baruchhu, we're going to be found, we're going to be returned through the Simonim. And this is the idea, this is the theme that I would like to focus on tonight. We're not going to go through every aspect of the Seder, otherwise we'll be here forever. But I'm going to cherry pick a few different ideas throughout the Seder that to illustrate this theme of being found, of being returned to Akadish Baruch, of returning to yourself. And if somebody by their own Seder, as they're going through the Haggadah, if they keep this in mind, they'll see this theme coming out again and again and again. To start, I want to ask the question: why is Pesach? Why do we call Pesach Pesach? Why do we call Haga Pesach if in the Tarah? The Tarah calls Pesach Chaga Matris. Now we all know the answer that Khadish Baruch who passed over the yiddin's houses during Maqadhiris, any house that had blood on the door, showing that it belonged to a yid, a Qadish Baruch who passed over that doorway and went to the non-Jew's house, went to the Mizri's house. But the Riyah Qaddesh that Rizal says that there was another Pesach, another Passover that happened during that night, during the Gula of Mitzraim. Says Dariya Qadr that normally when a person is growing, when there's growth happening, it's incremental. A person grows incrementally, they go madregah to madrega, level by level, small incremental growth until they get to where they want to go. However, says Dairiah Qadesh, this is not what happened in Mitzraim. In Ghala's Mitzraim, the yidun were on the 49th level of Tummah. They were Uvira Vedizar, they are at the bottom of the bottom. And what happened? Still Hashem took them out of Mitzraim. And seven days later, they're at Kriyas Yamsov. Nature, the rules of nature are completely up-ended. And Ghazal tells us that a Shifcha, maidservant by Kriyas Yamsov, saw what the greatest of Neveyim never were able to see. How does this happen? How do you go from zero to sixty, skipping so many levels from the bottom, bottom, bottom, 49th level of Tumble, all the way up to the highest level of prophecy in the span of a week? How's that happened? says Ariya Khadish Baro, says the Ariya Kadish, that Akkadish Baruch skipped us over all those madrigats. A Kadish Baruch passed over all those middle madrigats, went from the bottom, and he jumped us straight to the top. That passing over that whole middle step that we got to skip, because of that, that's why we call it Chagapesach and not Chagamatis. It says, Bekol Darvadar, Chaiv Adam Liris, it's atzma kiluhu asam mitraim. Every single generation, a person has to see himself as if he's one of the people that left Mitrayim. That doesn't just mean that we have to envision ourselves walking out of mitrayim with our sack on our back, going into freedom. But it means more than that. We have to be able to envision ourselves. We have to be able to envision ourselves that even if we're at a low point right now, that a Qadrish Baruch could jump us from our low point to where we want to go. That point that where we all want to be, how Qadjbarku could take us zero to sixty. We have to be able to envision that. Pesach is called, especially the Sedra Knight, is called the Rishashana of Amuna, the Khag of Amuna. It's this amuna that Sivish talks out how there's two different types of amuna. There's a Noikh Hashem, there's Amuna, there's believing in Hashem, but then there's Anuch Hashem like I am your God. Even when you are in a low, in a shuffled dick amateur, even when you are in the shiftless at the lowest point of your life, still a Qadrish Baruch is right there. And tonight we have to realize the night of the Seder that a Qadj Baruch could jump us up from that lowly point, pass over the whole middle to get us to where we want to go. But we have to believe that that's possible and we have to desire that. We're gonna start off the Seder with Kaddish, we're gonna make kiddish, and we're gonna say in the kiddish, Zekhli Yutsiyas Mitsrayim. And it's not just the kiddish of Pesach that we say zeikhli yet, but every single kiddish throughout the year, we're gonna say zeikhli yutsiyasmraim. Why do we say zeikhli yzyas mitrayim when we make kiddish? He explains, he says, these are his words translated to English, he says, that a person shouldn't dispear because he knows the blemishes of his heart and say, I'm at I'm too low. I sank too low. But rather, a person should realize that just as when there was Yutsiyas Mitzrayim, just like when Akadish Baruch took the yiddin out of mitzraim, the yiddin were at such a low point, they had sunk so deep, but still a Qaddish Baruch took them up. So too, you have to look at yourself like that, that Hashem will lift you up from your lowest point if you desire to be so. That's what we're saying, Zaikr Liyutsiyas Mitzraim by Kiddish. This is the Zaykh Li Yutsiy's mitzraim. The remembrance of the going out of mitraim is what? Remembering how a Qadish Barhu could take us zero to sixty from our low point to the highest heights, just like that. We then continue with Magid. We're starting Hallach Ma'anya, the Akhal of Asana Ba'aradim. This is the bread of affliction, this is the Lechem Aini that our forefathers ate in Mitzraim. Called Dikhvin Yesiv Yeh, called Ditzrah Yesi Yesach. Anybody that needs should come and eat. Anybody that desires should come and partake in the Pesach. The question is: why are we making this declaration, this invitation, inviting people to come to our Suda, whoever needs to eat, whoever is hungry, every wants to partake in the Pesach? Why are we making this now when we already started the Seder? Wouldn't it make so much more sense to invite people when we're in shul? In shul we should make a big announcement, whoever needs a place for the Seder, come to me. I have extra seats at my table. Or at least when we're starting the Seder, before we make Kaddish, before we make Kiddish, say, whoever needs a place to eat, whoever needs a place to sit down, come, come to our Seder. Why are we saying this now? When we're starting Madh, when we're in middle of, we're already in the middle of the Seder. Why is it now that we're first making this declaration inviting people to eat? Then Siva Shalom explains what Dark Josh is so beautifully. He explains, he says, that the hunger that we're talking about, when we're saying call dich vinyesi v yechal, kol ditzukiesi, whoever is hungry should come and eat. We're not talking about a hunger for food. We're talking about a spiritual hunger. We're saying whoever has a spiritual hunger, whoever has that desire to be better than what they are right now, whoever desires to be on a higher level than they are right now, call ditsukhesiv. Whoever needs, whoever needs the paysach, whoever needs that passing over, that skipping over, whoever needs a qadish barku to help them from the low point up to the high point, come and join. Now is the time. We're starting Magir. We're getting into the Zakhir of Yitzheas mitray, the mitzvah of Yitzsiyas Mitzrayim. And the one that we say, we still have a mitvah to say over Zaheir's Yitzir Mitzrayim. But to remember and to realize that whoever needs could partake right now in the Seder, that could take them from the low point to the high point where they want to go. We then continue. And what does the Russia say? The Russia says, Ma Avoidah Hazai Slachem, what is this Avoidah for you that you guys are doing? And what do we what do we say? We say the Fisha Hitzial. Since he took himself out of the cloud, he says, What is this for you guys? Not for me, for you guys. Since he took himself out of the cloud, Kaifer bi'ikr. He is in denial. And what's the most important? He's denying Akadish Baruch who is denying the foundation of Yadis, Kaifer bi'ikr. And what do we tell him? We tell him that this happened to us, but Eloha Yashamay and Nigel, if you would have been there, you wouldn't have been redeemed. Why not? What's going on since he takes himself out of the cloud? He's Kaifer Ba'Ikar. And if he would have been there, he wouldn't have gotten redeemed. So the Remisha of Kabrin, that was the the Rebbe of the first the first Slana Rebbe in Belarus. So he says beautiful, beautiful Psha. He says, Who's this Russia that we're talking about? Who's this Russia? This Russia is somebody that he has a big Yat Zahara. He has a tremendous Yat Zahara, and he can't see himself getting out of the Aet Sahara. So what does he say? He says, Ma Avoidah Azaisal Khem, what is this Avoida for you guys? You guys, you don't have the Aet Zahara that I have. I can't do this. You guys can do it. I can't do it. But what we tell him? That he's a Kaifer B'ikr. Lefisha Hoitzimerman al-Klau. Since he took himself out of Klausel, since he excluded himself, he's Kaifer B'ikr. Why? Because again, what happened in Mitzraim? We were all of the Avoid's are we on the lowest level. But still, the Yiddin had the samuna that Akadish Baruch is there for them, that a Qaddish Baruch who could take them out, that Akadish Baruch could bring them up. This guy, this Russia, who's excluding himself, he thinks that because he has this Yat Zahara, so now he doesn't have a Shaykhis, now he doesn't have a connection, now a Qaddish Baruch is not going to help him out. That is Kaifer B'Ikir. And if he would have been Mitzraim and he wouldn't have believed that because he was on the 49th level of Tumma, he would have thought he was doomed, he would have thought he was gone, he wouldn't have been Zaika to be redeemed. It's only the yidin that had that Muna to realize that yes, we're Avidazara, yes, we're on the lowest level, but Hakadish Baruch, Hakadish Baruch is still there. Hakadish Baruch will still take us out. We continue Vihisha Umdala Viseinu Villanu. This is what stood up, this is what stood our forefathers up, and us as well, even today. What's this Vihisha Umdala Viseinu? What stood our forefathers up? So the Haggadas Arzirua. He brings down a beautiful, there's a famous, famous Vart from Rab Nachman called Ayah. Rab Nachman says that if a person feels the darkness pressing in on him, if a person feels he has nowhere to turn, he feels that he's completely enveloped in the darkness, he feels that in complete, complete concealment, he doesn't see, he doesn't see a way out. A person has to say, Ayy Mikem Kivaida, where is Akkadish Baruch? Not where is Akadish Baruch? How can he allow this to happen? But where is Akkadesh Baru? I know you're here. I know you're here in the darkness. I know you're here concealed in the darkness. Even when I'm when I'm feel it feels like it's completely concealed, the darkness is completely enveloping me. I don't see light anywhere. But a Qadish Baruch is there somewhere. And I'm gonna ask, I am Kavaide, where are you, Hashem? I'm gonna look for you, Hashem. I'm gonna seek you out, Hashem. I'm gonna look for you in the darkness. That's how we could bring light into the darkness, that's how we could overcome the darkness by trying to find Hakadish Baru within the darkness. Says, for example, that Goddess Razerua says like this Vihi. If you rearrange the letters Vihi, the Vov, hey, Yur Alef, you unscramble it, you come out with the aye. It was the ayeh, sha'umda lavaiseinu. It was the yiddin, even in the 49th level of Tumah, getting completely crushed by the hard work, by the Avoidus Park, by the back-breaking work that Pari and the Mitsimi put them through. But the fact that they asked Ayeh, because are you, Akadish Baruch? We know you're here, Mitsraim. We know you're here with us, despite the fact that we don't see you, and it seems so dark right now, despite the fact that we're Oivya Avoid Zara, but still we didn't give up on you, Hashem. We know you're here with us. Ayyeh, Shaum Dalavay Sainu, the Lanu. And for us today as well, when we feel that darkness pressing in, when we don't see where to turn, we have to ask Ayy Mikhail Kovaida, where are you, Hakadish Baruch? That Akadish Baruch is there with us in the darkness, he's there with us at our lowest, lowest points. Wherever we are, whatever situation we're there, Hakadish Baruch is there as well. Ravij Maya Morgansen says, means that at our lowest points, at our lowest places, Hakadish Baruch wants to be with us over there as well. And with that, we have to try to live a little higher this Sadh and think about this message. We have to realize that it's an opportunity. It's an opportunity to have this and Muna Akadish Baruch and to ask Khadish Barakhu. Hakadish Baruch has the yadzrah, has the outstretched outstretched hand. We have to put out our hands as well and say, Aqadish baraku, pick me up and realize that we could be skipped from wherever we are right now. We could be jumped over to where it is that we want to go. Hakadish Baruch should give us a lot of Siat Dishmaya, then we go through the Seder, and it's going to be beautiful, Bazashema. We're giving the message over to our children. We're giving this message over to ourselves as well. Hakoshavisameh.