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AI-Generated Summary (AI can be inaccurate. Check important information):
1. *Preparation before influence* — The sequence of *Kadesh Urchatz* teaches that one must first sanctify and cleanse oneself (*Kadesh*) before attempting to cleanse or influence others (*Urchatz*).
2. *Courageous speech* — The *Maggid* stage represents the courage to speak up and offer *tochacha* (rebuke) to those who seek growth, rather than remaining silent out of a misplaced sense of "politeness."
3. *Peaceful guidance* — The phrase *Motzi Matzah* is interpreted as "removing strife" (*matsa*), teaching that a leader must convey the truth without causing unnecessary friction or offense.
4. *The "Sandwich" method* — Consistent with the *Korech* (wrap), *tochacha* should be "enveloped" in sweetness; harsh words or "bitter" medicine (*Maror*) should be surrounded by genuine praise and encouragement.
5. *Focus on the "White"* — Derived from the life of *Hillel Hazaken*, the principle of *Korech* (combining *Matzah* and *Maror*) teaches us to frame life's difficulties within the "larger picture" of *bitachon* (trust in Hashem) rather than hyper-focusing on the "black dots" of suffering.
6. *Clarity in teaching* — *Shulchan Aruch* implies that a teacher must prepare material so thoroughly that the Halacha is "set before the students" with such clarity that mistakes are impossible.
7. *Blessing in hiddenness* — The *Tzafun* (hidden) stage teaches that *chochmah* (wisdom) and *bracha* (blessing) rest upon those who labor in Torah with *tzniut* (modesty) and humility, rather than seeking publicity.
8. *Praising the worthy* — *Hallel Nirtzah* indicates that it is proper and impactful to praise those who embody these leadership qualities, as the "heroes" we praise shape the aspirations and prayers of the next generation.
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It wasn't just on the physical level the עץ is referring to the עץ חיים which is referring to the תורה. You should trust in הקדוש ברוך הוא he's going to give you strength.
ואחר כך יקיים תחילה קדש ורחץ now at the beginning of the order of the סימנים we had קדש ורחץ and there we said that means that you first have to cleanse yourself. First קדש yourself ורחץ clean yourself.
You can't be going and discussing with other people about קרבת השם. You can't be encouraging other people to be close to השם if you haven't done that work yourself first. So the first stage is קדש ורחץ that you have to sanctify yourself, you have to clean yourself and then afterwards comes רחצה (sorry רחצה) that you should clean you're able to clean other people, you're able to cleanse other people and that was אברהם אבינו's life mission. So too here we've done מגיד and מגיד is saying harsh things, it's giving תוכחה and together with the מגיד that's where the רחצה comes.
יוכל להגיד מגיד גם לאחרים רחצה once you're a person who you yourself are a person who's doing everything for הקדוש ברוך הוא you've cleansed yourself, you're not two faced, you're not biased, you're authentic in your עבודת השם you can then bring other people along with you, you can say join me. Shouldn't it be ורחץ מגיד גם לאחרים? About that the order of how you get it? The way he said that מגיד beforehand was that you shouldn't be quiet but rather have the courage to speak out. That's the way he described מגיד. Don't be that was the אם לא יגיד like you shouldn't not speak.
So that was the encouragement to speak. Will you be successful? So long as you've done your own ורחץ beforehand רחצה you'll be able to cleanse other people. So the מגיד was more have the courage to speak and the רחצה is and cleanse other people too. And those people amongst us who are shy or timid or think it's not my place, live and let live, this is מוסר for us to say there are people out there who are interested in hearing that they want to go.
I'll just tell you an amazing story. I once met a guy, his name was Gary, and he was a frum guy and I asked him tell me your story. So he said to me that he went on a program called Fellowships which is an אש התורה program where they took people, brought people from England to Israel and they gave שיעורים and they taught the land and it was a nice place. So he said to me I was a joint מדריך with him, I was a מדריך and he was a מדריך.
I was a מדריך having come out of כרם ביבנה and he was a מדריך I don't know where he came from, never heard of him, never met him. So he said to me so I said to him oh where are you from? So he said I'm from here from אש התורה. I said well what's your story? So he told me this amazing story. He came on this program as a participant as a not frum participant.
That's how he came on the program. And he did a year, he did the three week program and he was planning he had just finished twelfth grade and he was planning on going on to university. That was it, he had his three weeks and he's done. And then one of the מדריכים said to him did you ever think of doing ישיבה? And he said no, should I? And they go you have to do ישיבה like and they started encouraging encouraging encouraging him to do ישיבה.
And he said never occurred to me but why not you know? It sounds like a good thing, I've enjoyed myself this week. And he got he was able to delay university for a year and he did a year of ישיבה in אש התורה. He did a year and then he went to university and then he came back as a מדריך on the same program after having had a year in ישיבה he's like ברוך השם developed amazingly. So he was speaking to the other מדריכים who weren't experienced, had never done this program before, and he was saying don't be shy to suggest, don't be shy to push.
There are people out there who want תורה, they want more עבודת השם. And everyone's being so polite and so enabling and so pleasant that they don't want to step on anyone's toes, they don't make suggestions, they don't push. People want to be pushed not being pushed in a rude way, yeah they don't want to be pushed in a way of like saying you're going to hell you know they don't want to be offended but they do want to be encouraged. So have the courage of מגיד and speak up.
And as long as you yourself did קדש ורחץ beforehand רחצה you'll be successful in helping to cleanse other people. I didn't hear from him for years and years and years and years and years and then recently someone who I met told me that they live in his community and he's doing well and he carried on built a home of תורה phenomenal. Okay מוציא מצה. So the פשט of מוציא מצה is that you make המוציא, that's the ברכה you make המוציא on the מצה.
But there's another word מצה or also has the same שורש means an argument.
מוציא means to take out.
מוציא מצה.
יזהר במידת השלום להוציא מצה ומריבה שלא לעורר בדבריו מחלוקת.
So we're talking here about giving תוכחה giving מוסר to other people, encouraging other people. But you as a מנהיג you could very easily overstep the line and you could cause מחלוקת. Now there's no problem of causing מחלוקת if you're teaching הלכה clearly. But how do you teach הלכה? There's a way of teaching הלכה that can get on people's nerves.
Someone passed away and I went to and I'm friendly with his son. So I went to the שבעה and I was sitting in the שבעה and I said, "I didn't know your father, tell me about him." So he said, "He had a stormy and rocky career in the rabbinate." That's what he said about his father. I said, "What does that mean?" So he said like he had an agenda of like finding any faults the people had and telling them that what they're doing is wrong, and he was kicked out of numerous שולס. But he said it like it is, that was just his personality.
He said it like it is. I said, "Was he" I asked, "Was he successful?" He said, "With some people he was very successful, and people respected him for speaking truth. It didn't work on the whole. On the whole it didn't work.
Most people couldn't handle it. Most people want a rabbi just to go along with what they're saying and tell them what they're already doing is fine, and most people didn't appreciate it. But the people who are truth-seekers, they liked it. They like it was harsh, they liked it.
And therefore he has חסידים, he's not חסידיש at all, but he has חסידים, people who like see him as their rabbi because he spoke truth. He wasn't scared to speak truth. So Rav Furber is saying don't do that. It might be helpful and it might save some people, but overall it's going to cause more damage than it will cause productivity.
Rather מוציא מצה, take out the מריבות, take out the fighting. When you're coming to give הדרכה to people, find the way to speak bold and courageous and say it, but not in a way that's going to cause friction and cause fighting and cause people to be upset and angry or annoyed or offended. Rather find the way to directly say things without offending people. One way to do that which is productive and successful is that you never tell a person what you're doing is wrong, but you look at what they're doing wrong and then you tell stories of people who were in I knew someone who was struggling with such and such a case, and then you're just describing that person's case, and they made a decision to start keeping שבת, start keeping צניעות, start keeping כשרות, or whatever it is that you want to tell them to do.
And they made that decision, and you know what it did for them? You know how enriched they were, how מאושרים they were? You know how it transformed their lives and how it so you can take the exact thing you want to say to them, but without telling them off, where then they have to be defensive and their shields go up, but you can just tell them what they're going to gain by improving their ways and how it's the right thing to do. And even if you don't tell them any side gain, you just tell them it enabled them to feel satisfied with who they were because they knew they were doing the right thing in the eyes of השם. That's enough. You don't have to say and they got rich and won the lottery.
It doesn't have to be disconnected. It can be just the the inherent value of the thing itself.
שכר מצוה מצוה, just the fact that you're doing the מצוה itself, the reward you're getting is the satisfaction that you're doing the רצון השם. Tell find whatever their fault is, tell a story of someone who was in the same situation, made the decision and the courage courageous decision to take the next step forward, and see how enriched they were, and then that person then can hear that story without feeling threatened.
מוציא מצה, you can remove the fight. You can be מגיד, you can be direct about it.
רחצה, you can help improve someone else and encourage someone to do something without being causing their defense mechanisms to jump up.
מוציא מצה.
מרור כורך. What's מרור כורך?
הדברים המרים הקשים כגידים. We're talking here about someone giving תוכחה. Sometimes you have to say harsh things.
Sometimes you have to say, "I'm sorry, you have to throw away those plates." Sometimes you say, "I'm sorry, you have to break up with that person, it's forbidden. Forbidden. You're a כהן, she's a גרושה, there's nothing you can do. I'm sorry, it's a hard thing to say but it that's just what the הלכה is.
Sometimes you have to tell people that what they're doing is not correct and it means they have to change their lifestyles. Sometimes they're doing activities on שבת which are not permitted according to the הלכה or they're doing things which are not צניעות according to the הלכה, they're going on types of vacations which are not appropriate and you have to come and tell them it's not allowed, but it's hard for them because that's what they've been doing and that's what their lifestyle is right now. So you have to tell them something which is מרור, it's מר for them in their current situation. Maybe long time it'll be long term it'll be sweet, but right now it's מר, you're telling them they have to change part of their lives, you have to give תוכחה in a way it's not pleasant.
מרור כורך.
יכרוך אותו במשל ומליצה ומלא מתיקה.
כורך means to envelop it. If you're a father and you're giving instruction to your child about how to behave the right way, כורך sandwich is the most effective way of giving תוכחה.
A sandwich has a piece of bread, it has something sweet in the middle, and it has a piece of bread again. We're doing the opposite of a sandwich. It has a piece of bread, it has something bitter in the middle, and it has a piece of bread again. That's that's the sandwich we're talking about.
מרור is in the middle, כורך with the לאפה, פיתה, מצה on each side of it, but what's in the middle is bitter. You're coming to give תוכחה, you start off... with how well they're doing, how much you admire them, how they're doing so well, and then in the middle you put the מרור and you say, and you notice if you'd make a change on this it would be amazing. So you're telling them to do something which they don't want to do, but right there in the middle you put it.
It's like you can even be sometimes a little bit harsh and you can say, I expect more of you in this area, you could reach greater heights, I expect you to do better in this area. Okay, that was a little harsher way of saying it, but hopefully the message will get through. And then you say in the end, and I can see you going far, I can see you're going to be great. That's a sandwich.
You started off with, I believe in you, you're great. In the middle you said, you need to make a change. And then you finished off with, I believe in you, you're great. That was a sandwich.
Good, bad, good.
מרור כורך. You have to say, if you want to be a good educator, a parent, a teacher, a רבי, you have to say things which are challenging for people to hear sometimes, but don't just say it by itself. It's bitter, it leaves a bitter taste, it's hard to hear, they won't want to talk to you again, they won't want to listen to what you have to say.
But if you do it in a way where you were clear with the message but you were כורך להמתיק המרירות המתקת הדינים כמו שנותנים לתינוק סם מרפא. He gives the example of when you give a child medicine and the medicine is bitter and you don't want him to reject it, so you put it inside דבש or נופת ואז בולע בניחות. He's willing to swallow it. As long as you've enwrapped the bitter medicine with something sweet, he's willing to take it.
That's the first פירוש על פי דרש of מרור כורך. When you're coming to give תוכחה, you have to do it, but you do it in a way which is sweet.
או יש לומר, another פירוש שבא לרמז that it's not about you giving תוכחה to someone else, but it's about you yourself. And this is a beautiful פשט.
לקבל באהבה בהרגשות צר ומרורים. Sometimes הקדוש ברוך הוא sends you hard things in your life and you have challenges in your life. Things are hard, things are difficult, things don't go the way you want them to go. How do you take it? Do you get bitter about it?
לא יתרעם על זה לומר למה עשה לי השם ככה.
יבטח בהשם שהכל לטובה. And that's why he brings... and this is so beautiful because we're talking here about the כורך is הלל. And there's a story in the גמרא בברכות right near the end: מעשה בהלל הזקן שהלך בדרך.
הלל was traveling and he came home ושמע קול צווחה בעיר. And he heard people screaming in his town.
אמר מובטחני שאין זה בתוך ביתי. I know it's not my house.
Now, how did he know it's not his house? Do bad things never happen to good people? Maybe it is his house, maybe it's something in his house.
צדיקים גם כן שרויים בצרה. There are צדיקים who have suffering in life. So how did הלל know with a certainty that the screaming wasn't coming from his house? How did he know? It wasn't saying that there wasn't suffering in his house, but he knew there wouldn't be screaming from his house.
ידע הלל כי בביתו מקבלים באהבה בלא התמרמרות וצווחה. That was who הלל was.
הלל, you know the story of הלל who didn't get angry even though they tried to frustrate him on ערב שבת, but he didn't get angry?
הלל was a person who didn't have a bitter bone in his body even when he was suffering. And that's the way he educated his children.
He educated his children of מרור כורך. There's so much good happening in your life, there's so much positive if you choose to focus on it, that even if there is something which is bitter, that doesn't become your hyper-focused negativity. You're able to see that in the context of everything הקדוש ברוך הוא does is for the best.
הלל was able to do that himself when people tried to annoy him, he remained calm.
That's the way he educated his family, so he knew that even if his family were going to suffer, they wouldn't start screaming out against הקדוש ברוך הוא and complaining against השם כשיטתו. And that's הלל's own שיטה שהיה כורך פסח מצה ומרור ואוכלם ביחד. He was כורך. He took the פסח which represents מסירות נפש that the Jews are going through difficult things, the מצה, page 84, the מצה which represents ביטחון בהשם.
So you have the מסירות נפש and the ביטחון בהשם. How do we know that it's ביטחון בהשם?
כי גם צדה לא עשו כי בטחו בהשם ולא יחסר להם ושני אלו ימתיקו מרורי החיים לקבלו באהבה. That's a very, very powerful statement. So just to summarize three stories of הלל: הלל story number one, he didn't get upset when people tried to annoy him; הלל story number two, he knew that it wasn't his family who were screaming out from the house; הלכה of הלל number three, he was כורך מצה ומרור together.
It's all the same idea. It's all the same idea, that a person who looks at the negativity in life, that becomes what they focus on, they suffer, they suffer. A person who educates his children to notice the good in life, even when there's difficult things happening, they don't suffer to the same degree. It's difficult, it's difficult, but they're not focusing on it.
They're not making a big deal of it. They're not screaming out. He was sure the scream wasn't coming from his house because that's not the way his family relate. How did he get to that stage? There's a הלכה.
If you have מסירות נפש for השם and you have ביטחון בהשם, that's the מצה and the מרור. You have מסירות נפש for השם and you have the מצה. and bitachon and you have those together then even if there is מרור, it's כרוך. It's already all enwrapped.
That's it's only part of that bigger picture and it doesn't affect you negatively. So I want to tell a story that when there was a רבי in כרם ביבנה called Rav Buchrus. He was my רבי for three years. He then was appointed a דיין and he left כרם ביבנה and that was a big loss to us.
דיינים are the major cause of כרם ביבנה losing רבנים. For so many good רבנים because they became דיינים. And one a Chief Rabbi, but most of them because they became דיינים. And so he was giving a pre-army שיעור.
They asked each רבי to give one שיעור before the army. Rav Rimstein gave a whole series of הלכות before the army, of halachic, and they asked each רבי to give a hashkafic שיעור before the army. And I went to hear him- I wasn't going to army but I loved Rav Buchrus and I loved everything that he said, it didn't make a difference what the topic was, I wanted to hear everything that he had to say. So I went to hear him.
So he came in and he said lots of things, but one thing that he said was he went to the whiteboard in the room, which is now Rav Saraf's room, and there was a whiteboard there and he went to the whiteboard and he cleaned the whole whiteboard. The whole thing was white. And then he took a pen and he made a small dot on the board. So now you have the entire whiteboard and one dot.
And he said, he went round, מה אתה רואה פה?
מה אתה רואה פה?
מה אתה רואה פה? What do you see? What do you see? What do you see? And someone says, I see the dot, I see the dot, I see the dot. Everyone says, I see the dot because he just put the dot on the board, I see the dot. So then his way, he was תקיף, you know, he- that was his nature. So he would like, he would shout at his תלמידים and he- so he said some like word against the תלמידים, אתם! Whatever the next word was, אתם! That's the way you're going to go into army? You're going to suffer the whole way through! So they said like מה, you put the dot there and like you told us what's there and like we said the dot like it- what it is.
So he said, אתם לא רואים מה שיש פה? So they said, so he said, no, what do you see in the board?
הכל לבן!
הכל לבן!
למה אתם שמים לב לנקודה שחורה? Why are you making a big deal about the small dot? Everything is white, the whole thing is white. There's one tiny dot, why are you focused on that? Your hyper-focused on that, that's what's causing your suffering. When you go into- this is what he said, when you go to army, and this is a message for life, when you go through life, there's going to be things that are difficult. I don't want to talk about proportions, it's impossible to say.
It's impossible to say. It could be ninety-nine percent this way, it could be ninety-nine percent that way, it's irrelevant. What you choose to focus on, that becomes your whole life. If there's one dot there which is black and you choose to focus on it, that's all you see.
אתה רואה שחור. You only see black. And then everything is negative and everything. But if you choose to go the other way around, and then you start talking about the fact that we have an army, the fact that we have a state, the fact that we're able to defend ourselves, that- it could be your whole army service is terrible.
But if you recognize the bigger picture in history of where we are now and what הקדוש ברוך הוא is doing for us.
הכל לבן! It's all white. Okay, there's one נקודה שחורה there because your army service here and there is difficult, maybe even the whole thing is difficult, but why are you focusing on that? Why are you making a big- why is that your whole world? It was so powerful. I didn't go to the army, but I took that message of Rav Buchrus's whiteboard for life and I am certain that the חברה who were there who went to the army afterwards, they had that as their- also he did it in a תקיף way, like it leaves an impression.
If you say something calmly, it kind of comes in and goes out, but when he was like shouting and like he said, למה אתם מסתכלים על השחור? He was like powerful the way he did it, like it left a very, very powerful- and that's what Rav Ferber is saying over here that that's the message of הלל.
הלל was כורך the מרור. He said, yes, there's מרור, I'm not denying it. He doesn't say don't eat מרור.
He says eat מרור. But מרור כורך. You have to recognize the bigger picture, the מסירות נפש, the בטחון בהשם which the מצה represents, and then even if there is מרור there, it won't affect you because you recognize the big picture.
חזק מאוד! I love that piece.
שולחן ערוך.
יורה על מידות גמילות חסדים וצדקה. This is part of the message of the rabbi of the community or the משפיע that you have to be someone who's opening your home for חסד.
ששולחנו ערוך ללומדי תורה לעניים.
That's one פירוש. You have to be someone- if you want to do חסד well, this is what they say, that the first step in קירוב is food. And we learn it from אברהם אבינו. When אברהם אבינו would invite people in, he first would offer them food and then after he's offered them food, then he would offer them also- also תורה and would speak to them about תורה, make a ברכה, it's from השם.
That has to be the first stage. They have to see that you care for them on the גוף level and then you can express your care on the נשמה level. So שולחן ערוך, you have to- if you want to be successful in what you do, you have to open your table. That's פירוש number one.
פירוש number two, או ירמוז על מה שכתוב אשר תשים לפניהם. If you're a רבי and you're teaching תורה, it has to be very, very clear. You have to explain the points in a way that mistakes can't be made.
שולחן ערוך.
As רש״י explains, שלא יפטור עצמו בלומדו עם תלמידיו פעם אחת או שתי פעמים ולא יטריח יותר. Don't explain to תלמידים once, twice and then you can't be bothered to keep explaining so you just say I hope they get it. No.
ישתדל בכל כוחו עד שישים לפניהם כשולחן ערוך מוכן לאכול.
You have to explain again and again. Now this explaining isn't always with the תלמידים, it's before the שיעור. You have to go over the material again and again and again and again and again to make sure that you're saying it in the most clear way, that there's no way the תלמידים will make a mistake: what comes first, what comes later, what mistakes they can, and I remember once when I was in high school. So my school, they offered math as a subject.
And because there were so many people in the school who wanted to do math, so then they had two math. Exactly the same teacher teaching exactly the same thing. But just because of the clash of classes, then he the same teacher taught math in one section and another section. Now it happens to be that my schedule of what I was doing, I was open for both of them.
So I went to both. I really, really enjoyed math and it was great to hear it twice, you know, because it was much clearer. So I remember one class Mr. Walters, that was the name of the math teacher, JJ Walters. So he he was teaching, he he taught it and doesn't it's very complicated what it was and I don't remember בכלל what it was, but there was it was it was using a letter and that was part of the formula.
And then you had to make up some letters as well, like there were letters that were built into the formula that were like they were they were fixed ones. And then and then there were letters that you could just randomly choose, X, Y, whatever it is. And he chose a letter arbitrarily which later on in the math formula that letter also came in. So then there was two X's.
There was an X that was the X part of the formula and there was the X that was the random number that he chose that could be any number that you wanted to do. And it was so confusing. Everyone was like, "Which X? This X?" Now there's two ways of drawing an X, there's an X like this, there's an X like this, so you know which X is which, right? But it was still very, very confusing and the whole class was a בלאגן. So that was the first time.
Then he did it again and I was the only one who was in both. So then he started the class and he said, "I don't want to make a mistake I did last time. We're using the letter A, right? We're using the letter A." And the second class went so smoothly because he didn't have that mistake. If you're a רבי teaching תורה or a father teaching תורה or a חברותא who's about to say your point and your mind and you're just working it through and you're about to say it, do yourself and your חברותא and your תלמידים and your children a favor: work out what mistakes potentially could be made by the way you're saying it, and before you start speaking, already clarify those points, think how this may be misunderstood, שלחן ערוך.
That's the direction that Rabbi Ferber is giving to be a good רבי, that you have to spend time and effort ahead of time to make sure that it's very clear so no mistakes could be made later on. That takes more preparation time. Okay, that's your obligation.
ישתדל בכל כוחו עד שישים לפניהם כשולחן ערוך מוכן לאכול, שיחושו רעבונם ויכספו לאכול לחמה של תורה.
Say it in a way that you build with big questions, they're excited to hear what you have to say, and then when you give the answer, they appreciate it.
צפון בירך.
ירמוז על הצנע לכת שלא לחשוף פרסום מעשיו הטובים ויגיעתו בתורה. So the פשט of צפון בירך, צפון is that which is hidden and it's referring to the אפיקומן, בירך is referring to ברכת המזון.
But he puts the two together and he says צפון, someone who's hidden himself meaning he's humble, he's not trying to publicize his own name, בירך, that's a blessing. If you want blessing in your life, in your תורה life, in your personal life, you should not look for publicity, you should look for privacy.
כמו שכתוב בשלחן ערוך ביורה דעה שכל היגע בתלמודו בצנעה מחכים. That's in the שלחן ערוך.
That's not in the מוסר ספרים, that's in הלכה ספרים. In the הלכה ספרים of הלכות תלמוד תורה, it says that if you want to be successful in your learning, you should do it in private. Don't learn in order to show off, don't show off how much you know.
כל היגע בתלמודו בצנעה מחכים, as the פסוק says ואת צנועים חכמה.
הקדוש ברוך הוא reserves the wisdom for the people who are humble.
צפון בירך. This is all talking about a guidance for someone who wants to learn and become great in תורה. You want to be great in תורה?
צפון, hide yourself.
בירך, and then the ברכה will come. Now, it doesn't mean that if you know a הלכה and someone asks you what the הלכה is that you should not tell them because you have an obligation of teaching תורה. But if it's a case of where you want to show off or you want to tell people how much you know and you want to quote the source that's not actually directly relevant but it just helps everyone know how much you know, then leave it aside. You know, צפון בירך, the ברכה will come through your being humble.
That was פירוש number one.
עוד ירמוז על מה שכתוב מה רב טובך אשר צפנת ליראיך. And this goes back to what we said beforehand about breaking the יחץ. We spoke beforehand about these two different sides.
There's the smaller piece and the larger piece. The smaller piece is the one you eat now in the present because that represents the הנאה that you get from this world, and the larger piece, that represents the חלק you're going to get for עולם הבא. That's what we spoke there about the יחץ. Now the צפון, that's the אפיקומן, that's the larger piece you're eating later on.
So אשר צפנת ליראיך, that which you've hidden is the מצה, the big מצה you've hidden, that's also referring to the שכר עולם הבא, that's going to be for those who fear השם.
אף שבעולם הזה דורשי אמת וצדקה ילכו קדורנית. It could be in this world the people who are honest and they're straight they're not always going to end up rich or successful.
ועושי רשעה ישיגו חיל, there are people who are wicked.
people who short-term at least in this world see their success.
גם הון ועושר בביתם and they seem wealthy as well.
אך כל הצלחתם חלום יעוף ואבק פורח all their success is only imaginary it's only passing it's only here in this world.
האדם השלם יתברך ברוב טוב הצפון לצדיקים ואושר נצחי you should know that when you're breaking that מצה it's a symbolic act which is imbuing within us the deep faith that our great reward is going to come for our being faithful to הקדוש ברוך הוא long-term.
מה רב טובך אשר צפנת ליראיך the reward for the people who are afraid of השם is really the reward of the עולם הבא.
כי זכות הרבים תלוי בהם and certainly someone who's helping other people הקדוש ברוך הוא will give them an extra portion of reward. The final one and ברוך השם we're going to finish this piece הלל נרצה.
לאיש אשר אלה לו if you find someone who has all of these qualities that he cares about the רבים that he's giving הדרכה to the רבים that he first fixed himself before he fixed other people that he's able to encourage other people but to do it in a way which is able to be well-received that he explains things in a clear way and that he's humble and he's not looking to get acknowledgement for what he does that's the תנאים the conditions for a person to be a successful רבי מורה הלכה father מדריך whatever it is whatever role of השפעה you're in so then he's worthy of praise.
הלל נרצה הלל נרצה he's worthy it's fitting to praise him you should praise him and you should find people like that and praise them to your family too. If you as a family man spend your time saying look at this guy who learns תורה look at this person who does acts of חסד if you praise people to your kids to your family to those around you who you look up to who you respect who have all these qualities your children will know what the goal is who the real heroes are who my father looks up to who's really successful.
רצוי בעיני השם להלל מעשיו I'll finish with one story before מעריב this is a fantastic story amazing story. There was a guy I forgot his name but he was well-known who was a member of כנסת a חרדי guy member of כנסת and he built many schools and he did a lot of קירוב and he was extremely successful.
His father was his parents weren't religious and he was a בעל תשובה and they asked him how did you become who you became where did it come from? He says I'll tell you my father was a member of כנסת in the first כנסת and he was in בן גוריון's party and my father loved בן גוריון and every day he would come home and he would say to my mother בן גוריון he's a genius he's a genius all the things that he was doing at the beginning of the state. One day there was a meeting between בן גוריון and the חזון איש and בן גוריון came back to the כנסת and he said I met the חזון איש and they said what did you think of him and בן גוריון said about the חזון איש he's a genius so the guy came home and told his wife you know בן גוריון said today that the חזון איש is a genius so the mother made a קל וחומר if my husband says that בן גוריון's a genius and בן גוריון said that the חזון איש is a genius then he's a real genius. This woman didn't keep שבת but she would light candles on Friday night and pray for her children. And until that point she would light candles on Friday night and pray that her children would grow up to be like בן גוריון because that was her husband's hero oh בן גוריון he's a genius.
From that point on she changed her prayer and she lit she didn't keep שבת but she lit candles on Friday night and prayed that her son would grow up to be like the חזון איש. The son said I believe that I became who I became because of my mother's prayers for me that I would be not like the חזון איש but she prayed in the right direction and that's what enabled me to be who I am. That's an amazing לימוד in תפילה that even a person who's not keeping שבת but still דאוונט for their child to be great look what can come out that's why at least he attributed it to. But what's relevant to us what we're saying is הלל נרצה if you praise people who are worthy of being praised that will influence you in how you view the world and all those who you tell that praise to of who they consider to be significant.
בעזרת השם tomorrow we're going to see another amazing piece on a different topic from the הגדה stay tuned. I'll take the pages.