Pesach - Is Fadal Free

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This is one of the places I used to go as a kid along with my father's synagogues.

So as Akubaru, this is also dedicated in honor of Maya and Avi's wedding.

This Shiaurbi is a good for the Hattan and Kalah to build a home with the Shakhina Dwells.

It's filled with Samkhayn Shalom, with heartfelt thanks to Rabbi Fari for guiding and inspiring

Avi with his amazing words of Torah and all his commutes from Neseem and Tami Daba, Azzakubaru,

Benzat Hashem.

As well, last but not least, breakfast and class dedicated to our members of the Shmat.

Neseem ben-Sahah on his 11th month as Karah by the Zaga family.

We are especially touched and hopeful that the Zehut of the class, El-Uni Shabafan

Neseem ben-Sahah, and that Akubaru sends comfort to the entire Zaga family.

We remember Jessica and all that she did for this bad kineset for so many years with such

dedication and with such energy and with such a flair.

We miss you Jessica and we of course wish you and your entire family only the very best,

only the Khama, only Semakhot, Bezat Hashem Khupat, children, Bar Mitzvahs, weddings, only

the Semakhot that the calendar should bring you Bezat Hashem Mata and Adolam.

Let us begin.

We have a very special beginning to the Haggadah and the beginning to the Haggadah actually

brings up a fascinating question in Halakhah.

Right in the beginning of the Haggadah we say, Halakhma, Anya, I don't know if that's

how you sing it.

Is that you do, Jack?

Yes.

It was a perfect imitation of you.

That's how I learned to say it from my dad, and the minute I was always going to come

out, he was going to tell me I did it wrong.

Something like that is how it should go, right, because Azura gives you exactly, exactly

exactly how they did it back in the old country, all right.

So this concept of Halakhma, Anya, is how we open this said then, what does it mean?

This is the bread of the poor, the Akhilu Avatana that our forefathers ate, they are

in the land of Egypt.

And then we say two interesting lines, called the Khfeen, ye te vye khul, called the tzrich

ye te vyefsach, called the Khfeen, anyone who's hungry, ye te vye khul, that I'm coming

to eat.

Called the tzrich, anyone who needs, ye te vyefsach, let him come and do the pesach with

us.

These are the only things I've been listening to in his life, so there was an amazing

example of this exact pesach, that happened in Israel, he had a fellow who was a brilliant

speaker.

He also happened to have a magnificent voice, and he decided, you know something, I really

want to share, the way the said there should be with so many people, let them learn how

to sing it, let them learn how to lead it, the Khidushim, the ideas, so he has a great idea.

He decides that he's going to throw a big said there, and anyone that wants to join,

he's going to have great food, he's going to have the best matsot, he's going to have

fantastic wines, there's going to be waiters, it's going to be a said there to remember,

and he's going to lead the said there for everybody.

In that way, you'll learn how to lead the said there for yourself in the future.

He calculates the course, the renting the whole of the matsot, of the wine, of the meal,

and it comes out to about 300 shekil of plate, puts up advertisements everywhere, people

know him as an amazing speaker and a beautiful hazan, and they think you know something

with a great opportunity to learn how to run the said there, fantastic, let's do it.

The place fills up.

On the night of the said there, the rabbi is starting to run the show, and he gets up,

and he says out loud, he sings, and he explains in Hebrew, not in Arabic, anyone is hungry,

let them come eat.

If anyone needs to make pesakh, call the trikh, you have to come and do the pesakh, the

quban pesakh with us effectively, older than the day, but today, do the pesakh said

there with us.

Little does he know, there are two secular Israeli kids passing by this hall, they see the

lights on, they see a wane is walking around, they see everyone sitting there, and right

as the rabbi gets up and he's giving the speech, they come to the door, and they hear

anyone that wants, anyone that's hungry, join us.

The rabbi continues, and he says, you see that this is how we start our said there, we

start our said there by welcoming in those who are hungry, welcoming in those who don't

have the ability to make a quban pesakh, let them join us, such as the way of the Jewish

people, that we cannot start our meal without inviting those that don't have.

These two guys, they hear that, wow, fantastic, they look around, the place is packed, happens

to be one of the tables, near the back, there's two empty seats, I guess two people who

reserve, and for whatever reason didn't come, they go sit down in the seats, and they have

the said there of their lives, everything is explained, all the food is so delicious,

the conversation, the wine is top notch, unbelievable, finally the said there is over, and as

they're walking out, they realize, oh my gosh, there's a RSVP in the back with all the

names and all the tables, they realize that every person that came that night was invited

and paid for their meal, so they went to the rabbi and they said, look we didn't know, we

were standing by the door, you said these words, anyone who was hungry let them come and eat,

we felt that was us, we saw two seats we came to eat, do we, are we obligated to

pay for the meal that we had, what do you think, no, good question, yeah, should I have a better

system, they needed a bounce like Yoni in the back, my friends, the rabbi, he says I don't

know what to do, let's wait after the holiday, I'll go and ask a shaila, he goes to ask the

shaila by the rabbi, he says what's the halacha, am I allowed to charge these guys, I paid for

every seat, these you know, now never mind the fact that other people would have reserved those

seats, let's imagine for a minute, nobody did, or maybe those people would have not paid

because they didn't turn up, the rabbi says, and he quotes the writings of the ramah, the ramah,

Ramosh islis writes, a fascinating true verse has like this, how many of you are of someone says to

their friend, let's go eat, let's go eat, or come to me, come to me to eat, akhara se udah

after the beautiful meal, the guy who invited his friend tells him, let's, you know, cost 50 bucks,

to eat, to eat, hadin udah alaqah is that the person who enjoyed has the shaila, because he

should have figured out that the meal is going to cost money, and therefore, you know, it's not being

given out for free, so when he came he was agreeing to pay the cost of the meal, that's what the

ramah says, so imagine as an example someone says, Johnny lunch, guy comes to his house, he puts on a

big spread, maybe even he cooks for him, now the guy eats, he says, listen, 50 dollars, that's

what the cost, does the guy have to pay, the ramah says yes, writes the levush on the ramah, says

levush like this, I'm going to read you his words, he says that this is only that when the person

invites this fellow, tells him to come eat lunch, he did not bring him in in the way that you invite

a guest to eat at a meal in your house, or with you, he gives him to food to eat, so let's say

as an example, I say to Jack, Jack, let's go to eat and reserve, we're going to eat and reserve,

they come with the bill, Jack says thank you very much for lunch, I said thank you very much for lunch,

I wasn't offering to pay, I just wanted to know if you wanted to join me for lunch, it's wife

paid, maybe someone else will pick up the bill and reserve, yeah who knows, do you guys understand,

did I offer to pay for, maybe maybe not, could you understand there's a question there, ramah says,

you should never assume that the guy is offering to go with you and to pay, says the levush, that's

relevant in a blank scenario, where the person just invited you to come eat with them, however,

when a person tells the person, listen, I really would love to invite you as a guest to my house

for a Friday night dinner, then Motecia about you get a bill, right, that's, I never agreed to a bill,

yeah, I never agreed to that,

says of Zilliman, in this scenario, these two kids, they were not religious kids,

when they stood at the door and they heard the words, anyone was hungry come and eat,

they didn't know that that's part of the Haggadah, they thought you were inviting them to come in

and eat as guests, if you need to eat, fadda, so the fadda means free, that's what he say,

however, let's say these two boys were religious, they know alaqmania is just a part

of the said there, therefore says the levush, they should know that you were not inviting them,

and therefore if they were religious, they have to pay, if they're not religious, they get a freebie,

always being religious costume or by the way, always, now listen to this, because I think this is

incredible, what a crazy wild idea, that we're saying words on the night of the said there,

and according to what the levush is saying, Adina said again, and you don't mean it,

anyone who's hungry come and eat, for a fee,

right, oh you said for a fee, I thought you said for free,

what a wild item, so I want to share, it could be that this sentence actually means what it says,

yes, you know you want to come eat for free, I'm inviting you, it could be that that's what it means,

but since a person knows that that sentence is part of the Nusach, is part of the written part of

the Haggadah, even if a person means what he says in general, let's say as an example, I don't want,

I don't have the back can't afford to carry your expenses, making a said that could be expensive,

let's say I can't afford to pay for just guests or whatever, so what I shouldn't say,

call the Khwingyatevichu, a person who can't afford to have guests also says it,

so it's not that you mean it or you didn't mean it, what a Brazilian is saying is that since these

boys don't know that it's part of the said there, so them sitting down is not a statement

of the acceptance of the fee, that's what he's saying, but of course when you say it, you have to

say it and mean it, that's part of the said there, that's one way of understanding it,

I have another way of understanding this idea, there's a fascinating Sugya topic

which relates to honoring your parents, you know people who don't learn Torah, see the word

on your parents, they think what does it mean, on your parents, whatever, any and all things,

whatever I want goes, whatever I say goes, whatever I tell you to do, you have to do,

that's what people think honoring your parents is, but actually that's not to halacha,

let's say a parent tells you, I want you to marry this girl, I don't want to marry that girl,

do I have a mitzvah to listen to my father to marry someone that he wants me to marry?

No, do you know that, let's say a person wants to marry, someone that father says, I don't like her,

anything wrong with her? No, she's, I don't know, she's rather the wrong way,

her whole style, her whole vibe, she did not pass the vibe check as the kids might say, she's not giving

or a check failed, my friends, does the guy have to listen to his father? No, why?

The obligation of listening to your father is not about controlling your life or your mother,

they don't, they can't make decisions for you. In fact, the Gimara says, that when a person

honors their father or mother, the Gimara is a question, do you honor them, Michele Av,

or Michele Ben? Does that mean, let's say a father says, I want a stake from Reserve Cup,

the kids struggling a little bit in business, not easy. Does he have a mitzvah now to go and spend

$150 on a stake? We'll get him the expensive one at 250, the giant Thama Hawk,

Alabama special, does he have an obligation to do that? No, he has an obligation to feed his father,

he has an obligation to help his father, he has an obligation to respect his father, he has an

obligation to stand up when he walks in the room, he has an obligation not to sit in his chair,

he has an obligation not to contradict him, he has an obligation not to honor with him,

he has an obligation not to call him by his first name, he has an obligation, lots of

obligations he has, but his obligation is not that he has to spend all of his money on whatever

his father wants or his mother wants, that's not an obligation. I should go to the restaurant and

to buy you the steak on your guard. Michel Av, yes, not Michel Ben, that's how we rule

by the way. La la cha. Fascinating. Why? Because honor and respect does not mean that they

are your master and you are their slave. It means that you need to treat them with respect.

It doesn't mean that you have to, let's say your father tells you, listen, I really, your whole

business, very nice. You spend 40 years building your business. I would like you to give me your

business. Could a father tell that to a kid? No, of course not. Something belongs to the child,

the father can't, the mother can't ask the kid for it. So I have a question for you. Now I tell my son

Yitzhak, I want to steak from reserve. My son goes, oh my kids have my credit card, Yitzhak

Bakh Shema. I don't know how they get it, they find the way, they put on their phone. Next thing I

know I'm getting charged all over the world, Baruch Hashem. But I have al-Bruf Kiba, whatever I

could do to make my children's life happier, I will do every day of my life. So Yitzhak goes down

to reserve and gets me a steak, pays for it with my money. Comes and brings me a steak. I tell him,

oh my gosh, I can't believe you got me, I can't. I was just making a joke. Now you brought me this

beautiful steak here. How much is it? Of course, 250. Oh wow. Did he do it, Mitzvah? Did he do it

Mitzvah? Yes or no? How? He spent my money. So I asked him, what did he do? But he spent my money.

So what did he do? He physically went there. He became not only my son but my Uber driver. He took

over Mamadu. Right? Sometimes, you know, if my order doesn't arrive on time or doesn't arrive at

all, I want to change your guy's name to Mamadu. Anyway, the Mitzvah is that he went and got it for me.

So sometimes, you look at a Mitzvah and you think, wow, what kind of Mitzvah is that? He spent my

money. Yeah, but he went out of his way. He went to go get the suit. The suit. He went and he

brought it to me. That's his Mitzvah. So I asked you earlier, when a guy says, anyone who is

hungry come and eat? Is he allowed to charge my told you if the guy doesn't know, they know,

if the guy knows, then yes, he has to pay. What kind of a sketch guy are you that you're saying

things on the set there in front of Hashem, in front of the Malachin that you don't mean?

The answer is, just because I didn't spend my money doesn't mean I didn't do the Mitzvah.

The obligation of honoring your father is from his money, but you have to go and deal with it.

This guy, what did he do? He made every single arrangement for the most beautiful evening.

He hired the waiters. He chose the tablecloths. He'd get the chairs and the tables. He set the

place up. He prepared for the set there. He ordered the wine. He got the meat. He did everything,

everything, everything. The only thing he's asking you for is for you to pay the cost of what

you're going to eat, but he didn't pay for all of his labor. So he's still saying,

if you think that if you didn't spend the money, if you paid the money, then it's not a big deal,

try telling that to any guy that's trying to get a rezo in a hot restaurant. He's calling the

restaurant every three minutes. He's refreshing the page online. All he wants is for the right

to be able to give his money to be able to go to that restaurant. He's calling his friends and

anyone have a hook up? Do you know a guy who knows the guy who knows the guy who knows the manager?

Hi, I'm a friend of a friend of a friend of a friend of a friend of a friend. Do you have a seat

for me? The guy says, I have a seat of a seat of a seat of a seat of a seat for you. Are you

with me? That doesn't make it not genuine. Why am I bringing this up? Not only to judge the man

favorably who says anyone that wants can come. That guy is a lawyer. He's a fraud. If he doesn't

welcome everyone in for free. That's just not how it's work. Sometimes what we demand of people

is impossible. Let me give you an example. Let's say you have a person come and he's collecting

Zidaka and you already gave the first person and the second person and the third person and the

fourth person who is you in the show. Now the guy says, Zidaka, so you reach back in your pocket,

you're a good person, you give five dollars. This is the fourth fifth person you gave on the way

out of the show. The guy says, what kind of person are you? I'm telling you that I have windows

and orphans and all you have is five dollars. Right? Manual has that happened numerous times

every day. I'm only asking you for this. I'm only it's not the you know think about come on you

could do more. Am I a cruel person for not responding to that? I don't want to call it emotional

manipulation. But the only sometimes that's the only words I have for it. I gave I gave to this

and to this you're not the only Zidaka. Sometimes we judge people for not doing the whole of the

Mitzvah in its highest possible form. But I can't afford to have 50 people come for free

or at least the best of guests. I can afford it. The guy will ask you, don't you have 150 dollars

for this Zidaka? Of course I do. But I also gave the other guy 150 dollars. Can you give another

150 dollars? No. I don't have that extra. How much are you going to ask me to take out for my life?

Am I obligated to become as poor as the person that you're collecting for in order to be

able to give that money? Yes or no? No. Poreem there's a law that you can't turn a person down

called the Chvignyateviya sorry there's an obligation on Poreem not to turn anyone down but it

doesn't say that you don't have to do everything. Pesnax same thing that every person as the

obligation what if they can't afford it? But what if they can't afford it? The answer is

that the concept of the highest level is not something that we can demand from somebody else.

It's something that a person can demand from themselves. It's something that Akadosh Barahu will

know if this was within your wheelhouse of being able to do and only God knows that. But for a human

being to demand that from another person. You're demanding the highest level of Zidaka from me? Well

I can demand the highest level of Lashon Haara from you and you speak Lashon Haara.

So why are you busy telling me about my highest level of Zidaka when you speak Lashon Haara and

I can demand the highest level and tell you not to speak that way about people. When you don't

keep the highest level of whatever. It's not our job as humans to be worried about other people's

levels, highest levels. Are we supposed to encourage you one or the yes? Are we supposed to tell

someone when they're doing something wrong? Yes. Of course. To whatever degree we can if we're

doing things right. But my friends why am I sharing this? I'm sharing this because I believe deeply

in my bones that people sometimes don't understand what it means to accept and to love a Jew

and the level of Judaism, religion, morality, ethics, kindness that they have at whatever level

they're willing to give it. I feel deeply that we decide what we want from somebody and if they

don't match what we believe they need to match then that person is a bad person. That's a bad guy.

That's the, had someone the other guy other day tell me this guy he's a bad guy.

Bad guy. Wow that's a heavy statement to make. Are you a bad guy?

Is there anyone that if I walked around would say that line about you? I mean you probably

wouldn't want me to walk around and ask. I'm sure there's somebody. Why am I saying this? I want

to share with you a magnificent example of this. There's a recorded example and I actually have

a copy of the paper where during the Holocaust you had countless people who were surviving on literally

starvation rations of food. They were living on 150 to 180 calories a day which is why you see

the pictures of those survivors and that's why they looked that way. But I'm in that.

My friends for a Jew at that time to skip a day of food for some people would be literally

suicide. How about to skip two days to starve for two days when you're surviving on 150 calories

when you don't have an ounce of fat on your bones. Bigger sakana right? How about for three days?

How about could you imagine fasting for a week? I mean there's not a person that could have

survived fasting for a week at that time in those conditions right? Well what did they give them

to eat? They would give them water that they put whatever they put in and called the soup

and then they would give them one slice of bread. They came to the rabbi and they said it's almost

going to be pesah. We don't have any food. We're not allowed to eat hamlets. If we don't eat the

hamlets we're going to die. What does the Lord say? What should we do? The rabbi wrote them a prayer.

You must read this prayer. It's a prayer that shakes me every time I read it. There's a prayer

called la shemiyahud. It's a prayer that we say before we do a mitsvah for the sake of your holy name

Hashem. Here I am prepared. It's close the door. Here I am prepared to do the mitsvah of whatever

eating maca right? We're all of the kavanot, a reoyot lachhaven or the intentions that I should have.

He wrote them the shemiyahud. Here I am ready to fulfill the mitsvah. What should they say at the

said there? To fulfill the mitsvah even though you asked me to eat macaat on a holiday? Here I am ready

to eat my hamlets on a holiday of Passover and fulfill the mitsvah of wechai behem. Where do we learn

that a person who's going to die? Where do we learn that a person who's going to die if he does

a mitsvah is exempt from that mitsvah? A person who's going to die having a heart attack.

Could you imagine the guy says I'm not going to cut it to the hospital? Shabbat. Guys are full.

Ha lachha is. He's obligated to go. In Shama'im they're not going to reward him for keeping

Shabbat. They're going to punish him for vechai behem. Where do we learn from? For the Pasuch says

you should live in these mitsvot and you shouldn't die from them. A person should not die from

the mitsvot. So this rabbi wrote here I am ready to fulfill the mitsvah. You told me to eat macaat.

You told me not to eat hamlets but you also told me that I can have a mitsvah kill me.

So I'm fulfilling the mitsvah of living and breaking your commitment and it's a mitsvah.

So they came to the night of the seder and they understood that they were allowed to eat hamlets

because now the single one amongst them would have been able to fast the seven or eight days at a

holiday and not eat the only food that they had. But as they sat down that first night

they had a question that arose a question that every time I think about this question it gives me

goosebumps. They said fine. So we have to eat the bread. We're at the seder. We don't have matsvot.

We don't have wine. We don't have maroar. We don't have anything. Oh we have a slice of bread and

some soup. We have to eat the bread. But normally the halacha is on shabbat. If you don't have wine

what do you do? You make a douche on the chala. Let's say a person does not have wine. What do you

say? You say the whole kidouche and right at the instead of saying Baruch at Hashem,

Borepriageven what do you say? Hamotsi lechem minaritz. That's what you do. But they asked

are we allowed to make kidouche on the night of the seder on the bread of that night which normally

would be matsa. And tonight it is hamets. Am I allowed to say the Baracha? Oh, at haggam

matzot hase. When no thing I'm eating is hamets. Maybe that's an inherent contradiction.

And they didn't know what to do. And the question itself gives me goosebumps because

look at the Jewish soul. This is what they're experiencing. And what are they saying? Not that

who cares about the matsa. They're not saying a God who could put me in this situation. Let

him figure out his matsa. They're asking am I allowed to eat it? Is it a mitsvah? Is it a bideeved?

Am I allowed to make kidouche? Is it a contradiction of the words? Ashrenu, Ashrenu, Ashrenu, Ashrenu.

How praiseworthy we are! That these are the questions that Am Israel asks.

My friends, that they made a mazzouz, wrote an answer to this question. Excuse me,

I have matsa. He wrote an answer to this question in his book Ishmatsliach. What did he write?

He said that he has an answer to this question. And listen to this answer, it's genius.

He said, let's say you have a person, it's the first night of Sukkot. It has an obligation to eat

where in the Sukkot. Let's say he's outside in the Sukkot and he's mitshta air, which means he's

suffering. Let's say it's 20 degrees below zero. The guy is Sukkot and Montreal is something.

In Alaska. Freezing. Too cold to sit out there. What's the halacha? Someone is in pain in the

Sukkot. Patur, go inside. Let's say it's raining. What do we say? Patur, go inside. Let's say there's

mosquitoes eating what's alive yet. Which happens to us every year. Right? When me and yet

sleep in the Sukkot, it's a buffet. Mosquitoes like come soothe this guy's foot over here,

he's delicious. He's eating my face. Cheek meat. My friends, what's the halacha? Patur,

you can go inside. That you know that? Says Ishmatsliach when you went inside and you made

Kiddush or you allowed to say Khagasukot has eh? Khagasukot means a holiday of being in the Sukkot.

How you saying it's a holiday being in the Sukkot if you're inside the house? What's the answer?

The answer is supposed to be in the Sukkot, but I'm honest. It's time I fought. I can't be in the Sukkot

and be eaten alive. I can't. And still even though I'm in my house, if I'm honest, I make the

halacha, said Ramatsliach Mazuz that's all, then if you were in the ghetto or in the camps and

all you had was bread and you had to eat it because if not, you would die. And you had no

grape juice. You could say Khadash, Khadash, Ulrichat, you could say Kiddush and say Khagha

Mazot and you're honest and you're eating bread. My friends, what do you see from here?

In God's eyes, Hashim looks to see, are we doing them its way as best we can? And part of

as best we can doesn't mean that I have to sell everybody could give more to Dhaka, but the Torah

obligated a person in 10 percent. The Torah said more than 20 percent you should not give.

So someone comes and says I want money and you say I don't have, he says, yeah, but you have a

car. Sell your car. Do you have an obligation to do that? No. Understand my friends that the

Torah is asking of us, it's telling us, asking us to figure out how to push ourselves to the max.

But when it comes to somebody else, is it your job to tell the person, he's a bad guy because

he's not doing it the way that you want. Do you look at a person who can't afford to have an extra

guest at the said there and say you're a hypocrite for saying God is fine. If a synagogue is throwing

a meal and it costs them $150 a plate and someone says I would like to come for free.

Having a tough month is the synagogue obligated to absorb that cost. No. And not to be told by someone

you're a bad guy. It's ludicrous. And the reason why I'm saying this is because when we come on

the night of the said there and we have the four sons, you have one son who is a,

Khacham, you have one son who is a, Rashat, you have one son who is a, Tom, simple and one son who is

a, a no you're Dalish or and I only have one question. Who decides what to call each one of the

sons? I can tell you one thing. It ain't the dead and it ain't the mom and it ain't the brothers

and the ancestors. Only one person could decide. Only one being could decide which kids are Khacham

which kids are Rashat, which kids are Tom and which kids are any other day. So only the

Khakadosh, Baruchu, Bechvodoh or Be'Atsmo. Because no one knows what's going on in the heart and

mind of another person. There used to be a radio show I always quoted. It's before all of your days.

There's not a person in this room old enough to remember this. Do you remember radio shows? No,

it's before your days. There was a radio show called The Shadow who knows what evil lurks in the

hearts and minds of men. The shadow knows. I didn't grow up with TV. So we found the radio shows

from 50 years before we were born. The shadow knows only the shadow. What do we call Khacham?

Bethzel Shadayit Lonan. We call that Sham, we live in a Sham Shadow. So I don't know if

a fictional superhero. It was Bahakadosh, Baruchu who was the only one who knows. I had someone

once who came to me and they told me I'm in a business deal with this guy and you know something

we're fighting over a commission. I think he promised me a little bit more. He says he promised

me a little bit less. I said okay so figure it out. He says rabbi, I tell you truth. We could

and we could just split it but I'm so mad at him what a terrible person look at

his guy he's so wealthy and here I am busting my chops to make a living and he's

going to fight with me about this quarter of a percent why can't he just be

large my heart was breaking because here I am sitting here and I know the answer

to his question I know that this wealthy guy is on the verge of bankruptcy

I know this guy might lose everything but he doesn't know that and it's not my

secret to tell confidential information can't tell him that so here he is calling

this guy a rasha I have news for you the same letters that spell the word

ashir which means a rich man also spell the word rasha because how many times

is a person who is perceived to have called a wicked man because people

decided what he has and what he doesn't have

may Hashem bless us to look at every one of our children and say this son he's

the khakam and this son he's also a khakam and that one a khakam this one

khakam I feel bad that maybe I heard in other families there's a rasha and a

simple kid and a kid who knows how to ask I never met a kid not in my family in my

family Kulanu khakamim the beginning of the haggatah we meet that line Kulanu khakamim

and then we get the raghadah and it says not his four sons khakam rasha any

or that is all but but what if we lived in a world where kulanu khakamim ah yeah

yeah we've been a very different place Hashem should bless us to rise to the

occasion to do as much as we can and and indeed everyone is obligated to push

themselves the extramir the mile that they can go but it is not for anyone to

tell anyone else how far they can go Barukhamlele Olam amin ve amin