The Quantum Leap: Shabbat HaChodesh

[00:00:05] Speaker A: Sometimes we wish it would run out, yet we would move heaven and earth for more of it. We desperately long to revisit it while simultaneously wasting it away. It's a treasure worth more than silver and gold, and just as we are able to capture it, it eludes us, slipping away forever. [00:00:27] Speaker B: Time [00:00:30] Speaker A: today is the last of the Arba Shabbatot, or the four special Shabbats on which we read special Parshas. Over the past month, we have reached the climax Shabbat Hakodesh, the Shabbat of the new moon, specifically the new moon of Nisan, where we sanctify the new moon, or Rosh Chodesh, establishing the month of Nisan as the first month of the yearly calendar. Thus, Hashem establishes an order of time from the chaos of slavery in Egypt, because a slave cannot establish their own time because their time does not belong to them. With the advent of Parsha Chodesh, we prepare for the month of Nisan, the month of redemption, the Passover, where the children of Israel are granted freedom from slavery. And through that freedom, they are granted one of the most important commodities known to mortals, time. In this special parsha, Starting in Exodus 12, Hashem commands Moses and Aaron to be the two witnesses that cite the new moon in the land of Egypt. This is significant because out of all of the commandments, sanctifying the new moon is the first commandment given to the people of Israel. This was done while still in exile in Egypt, before the redemption, before the giving of the Torah on Mount Sinai. What is the significance of the commandment about the sanctification of of the new moon and establishing the calendar that it becomes the first commandment given? Hashem was letting us know. In exile, you were not able to control what you did with your time. You were slaves to Pharaoh. He controlled your time. But you are about to become free. This means you now bear the responsibility of taking ownership of the time you have and elevating it to a holy purpose. Hashem says, I want to start bringing order to your time. You are about to be free. Will you waste it or elevate it? Thus, the Israelites are given the responsibility of sanctifying time and establishing the order of a holy calendar. We are in a Messianic Jewish synagogue. Whether we are Messianic Jews or Gentiles, we practice Messianic Judaism, which means our time should follow Hashem's rhythmic calendar that he has so beautifully given us to participate in. Are we actively ordering our lives around his calendar and his appointed times? I assume all of us to some extent honor these times. But I am sure all of us also have room to grow. How much time and energy do we put in the holy days? Are we aware when they are near how much effort is put in preparing for them? We are. What about Rosh Chodesh? Are we aware when the next month is coming? Or are we passively floating along the grand current of time without any awareness of what Hashem is manifesting into the world? Furthermore, what about Shabbat? How much preparation are we doing for Shabbat? Do we wait until the last minute to get everything together? Do we light the candles or say the Kiddush? Can we distinguish any true difference between the Shabbat and and the other six days of the week? Besides the fact that we might not be working and we show up to synagogue for a few hours, what about the daily appointed times? It's easy to shy away from this. Jewish understanding holds that the three daily prayer times are our appointed times to meet with Hashem. Are we doing this? Are we coming to meet with our Creator during the times that he has desired to do so? The Didache, which is an early manual attributed to the Apostles as instructions for Gentile disciples of Yeshua, says that Gentiles should be praying the Avinu, the Our Father prayer, three times daily. Commentators have suggested this is a minimum viewpoint and that this could be shorthand, or at least suggest that Gentile disciples were expected or encouraged to pray the Amidah and other Jewish prayers during the three appointed times. The point is that order, specifically ordering our time, is a spiritual discipline. Being a disciple of Yeshua means that I am endeavoring to align my will and therefore my time with that of my Master. This is something we all must strive for. And while this may feel a bit overwhelming, Hashem is just looking for you to take one step and and he will assist you. As the Talmud states, one who comes to purify himself is granted assistance from heaven. Hashem longs to see you grow. Now that we are on the cusp of Rosh Hadesh Nisan, we are at the middle point between Purim and Pesach. Okay? The great Rabbi, the B' Nai Issachar writes, purim is the day of blotting out Amalek. The war and destruction of Amalek will occur on Erev Pesach. The destruction of Amalek begins on Purim and is completed on Arav Pesach. Well, while this is a very deep understanding, I want to know that the Bne Issachar is describing a 30 day process of warring against Amalek. And we are in the very midst of that battle right now. Have your eyes been open? I'm sure you see what's going on in the news. The US And Israel took out Khomeini on Shabbat Zahor, the day we remember to wage war against Amalek. This war started near about the time of Purim. So remember Iran, who has funded terrorism across the globe for almost 50 years, that Iran, who has funded Hezbollah and the Houthis and Hamas. And I need not mention and remind you about October 7th and the atrocities that occurred then. Iran, who literally wants to wipe out the Jewish people, the state of Israel, and frankly, us here too, in the United States, they are being destroyed during this same time period. That is absolutely incredible. Right? We are waging war against Amalek, but that's not what I'm talking about. The sages note that Amalek battles in two ways. There is a frontal battle and a battle from behind. We know the frontal war. The Jew and Judaism hatred. The Hitlers, the Khomeinis, the Hamans of the world, the ones who literally seek to annihilate the Jews, the Torah, and want to even wage war on the God of Israel himself. However, I am talking about something much more subtle, much more subversive. The scripture states, you shall remember what Amalek did to you on the way as you came out of the land of Egypt when he happened upon you on the way. Deuteronomy 25:17 18. The phrase when he happened upon you on the way. The commentators say this can easily be translated as when he chilled you on the way. The Israelites were boiling hot with passion after their great deliverance and exodus from Egypt on their way to Mount Sinai to receive the Torah. And when Amalek could not destroy the Jews entirely, they did cool off their passion for Hashem and the Torah. This, my friends, is the battle we are currently in at this time of the year to not fall prey to having our passion for growth stifled by Amalek. It is before Pesach that Amalek wants us to become lax in our observance and desire for holiness. Amalek desires that you be lenient and casual with sanctifying your time, with ordering your life, because it is not really that big of a deal, is it? You don't have to put that much effort in. There is no need to go above and beyond. Stay comfortable, Amalek says. It's too difficult, he relates. It's too inconvenient, he whispers Amalek is the voice of rationalization that holds you back from becoming spiritually impassioned, from reaching the potential in which Hashem has created you to become. So how are we going to fight this dulling of our spiritual service? I believe it can be found in our special Haftara reading for this week. This is Ezekiel's famous vision of the future Third Temple. And to all of those saying there's no prophecy about a Third Temple, yes there is. It's right here. We read it this morning. It opens with all the people of the land shall give to this offering or truma for the prince in Israel. 45:16 In Ezekiel, the term the prince or hanassi is found throughout Ezekiel's description of the future temple. According to Rashi, this Nasi is the high priest who serves in the Third Temple. However, Rashi is about the only one who promotes this opinion. Everybody else basically says that they believe the Prince is none other than King Messiah himself. Therefore, the leading idea of this future Messianic temple is that the Prince is none other than Messiah. Yeshua but what is this offering or terumah that is given for the Messiah? In Everyday Holiness by Alan Morinis on the section of generosity it describes that there are two types of generosities within Jewish understanding, the first being the teruma meaning gift or offering, and the second meaning tzedakah, which is charity. Morini's defined tzedakah as obligated giving, so such as tithing and other acts that come from commitment, whether or not the heart is moved to act in that way, whereas truma is a generosity that comes neither from obligation nor rational thought nor guilt, but out of an irresistible feeling that stirs deep within. It's a movement of the soul, an act beyond the sense of obligation. The passion and flowering of the heart must be so much more to move toward holiness to you must yearn for it. So this future gift, this terumah for the Messiah is not out of obligation. This is not tzedakah, but rather this is a gift given above and beyond the required tithe. While this is a vision of the future, I want to bring this discussion to the present. What gift are you offering for Messiah? Are you offering a terumah? Are you going above and beyond the requirements of the disciple of Yeshua, not out of duty but out of passionate love for him? I want to challenge us to go above and beyond any requirement incumbent upon us, and specifically to sanctify and offer our time to Messiah. The entire Haftarah portion centers around King Messiah overseeing the offerings at the daily, weekly, monthly and annual appointed times. Our love and devotion for him must compel us to restructure our lives around Hashem's sacred calendar and and this is how we will battle Amalek. So there is no better time than Shabbat Chachodesh, the Shabbat of the new Moon, to renew ourselves in our commitment to offering our time to Hashem. The commentators suggest this is one of the most opportune times to become a beria Chadasha, a new creation. Just as the moon renews itself each month, this new moon of Nisan is the renewing and resetting of the entire order of time. We therefore can renew ourselves from our apathy, indifference and disorder into being a people who values time and makes the most of every moment. However, what I have discussed thus far is only the vessel, but the light that gets contained in the vessel is the experience or your experience, spiritual transformation and we must prepare our vessel if we want to hold that light. We must become new wineskins if we want to hold the new wine. The size and strength of the vessel that you create will determine the quantity and quality of light in which it can hold. The priority energy and intention that one puts into the holy appointed times will determine the amount of spiritual metamorphosis that that occurs within you. As the sages state, if one does not prepare on Friday, what will one eat on Shabbat? If we do not prepare and prioritize the holy days, we will leave them spiritually famished and parched. Therefore, in order to experience a positive transformation at these times, we must understand them from a new perspective and depth. Rabbi Abraham Sutton notes in his book Pesach Light that Rabbi Eliyahu Destler also emphasizes that the major holidays are not only commemorations of past events. We do not merely stand still and let time pass over us, never to return again. Rather, time is like a spiral and we travel through it. As we travel, we return to or more precisely, realign ourselves with the very same illumination that shone long ago. Thus, each year at Pesach, Shavuot or Rosh Hashanah, etc. We arrive at the exact same point in that corresponds to the original festival and receive that same illumination. The same is true of all the festivals. Therefore, the holy days and the holy times are not just memorials of past historical events. Rather, they are portals in space time, where Hashem shines and radiates a specific light, a unique attribute and energy into creation. Instead of cycling endlessly, we spiral through time, moving deeper in our experience each year and it is up to us if we want to attune ourselves to this holy rhythm and receive this spiritual illumination. Rabbi Dov Bear Pinson comments and says this reframes our understanding. We do not celebrate these holy days just because of the stories that occurred. Rather, the stories occurred because the divine light of the holy day was was already pulsing within the month waiting to be revealed. The historical events were simply the opening that allowed the light to flow into the world. The story is not the cause of the light, rather it is the manifestation of the shattering of a blockage that allows the pre existing light to be seen in our world. Every holy day is an expression of deep timeless reality and light that is and always was there. The story is just the key that opens the door. What is also fascinating is that the sages state that time can be related to the form of a man, the head of time as it were, or the earlier generations from Adam to Abraham, the torso from Abraham to the end of the second Temple period right around the time of Yeshua, and then the legs down to the feet of time have been the past two millennia. This is why the final generation is considered the heels of the Messiah, because we are literally at the heels of the spiritual body of Messiah, the man that spans throughout time. Paul employs this rabbinic idea that the spiritual or mystical body of Messiah is related to time as well, but not just spanning time, yet his body also holds within it the appointed times as well. While we usually read the following verse from Colossians trying to justify Gentile celebration of the holy days, I want to point to something deeper Paul is communicating Colossians 2, 16, 17 it says so let no one judge you in food or in drink, or regarding a festival or a new moon or sabbaths, which are a shadow of things to come. But the body is of Messiah. Notice the appointed times are shadows of things to come, meaning they are not just remembrances but also have a future fulfillment and manifestation. But the body that the appointed times make up is none other than the body of Messiah himself. Just as time is in the form of the body of Messiah from Adam to the end of the age, so is every single year also in the form of the man. Each year we navigate through and spiral in the body of Messiah. The light of Hashem's attributes shine on these holy days as we traverse through time as we move through various parts of Messiah's body. Passover representing his right arm in a couple weeks. See how many times you say right hand or arm, how the Greatness and loving kindness of the right hand of Hashem brought deliverance for the Israelites. The left arm representing the high holy days where judgment, power and ecstatic union are manifest as we travel through the days of all, culminating in the divine embrace and the union of Sukkot and Simchat Torah. The torso representing the heart corresponding to Shavuot, the festival where the heart of God and Messiah, which is the Torah itself, was given to the Israelites on Mount Sinai. Thus, the rest of the holidays also correspond to specific attributes and parts of the spiritual body of Messiah. So I hope that you can see these are not just days, but these are gateways for a unique light of Hashem to be revealed, points within the body of Messiah that we move through each year. Hashem desires that we would learn about these times, these moments, and that we would consciously receive and experience the fullness of what the days are infusing into the world. He desires that we would meet with him. And because we are made in the Tzelem Elohim in the image of God, we too possess these same attributes. Hashem desperately longs that during these times, by day, week, month, or year, that we will mature in these attributes and be conformed into the image of Messiah. With this in mind and that Pesach is just a couple of weeks away, I want us to see Pesach in a new light. For many of us, we may think of Passover as the night we stay up late. We can't eat bread for a week, but hey, at least we get four glasses of wine twice. Maybe our Pesach experience is that we go through the steps of the Seder while making meaningful and important connections to Yeshua. And while these are imperative to understand, if we are not careful, we can allow Amalek to cool off our Seder experience. If not battled against, we will fall to Amalek, who wants our Passover to become comfortably familiar and casual. Amalek does not want you to even try to experience something novel or unprecedented, especially at this holy time of Pesach, when our Master's passion was on full display. He wants you to remain at your current level. He wants to cloud your spiritual sight, to think that there is nothing deeper to experience and no more intimacy to grow in. He loves to sell the point that there is no need to transcend what you have done in the past because you are already doing a pretty darn good job at it. But Hashem calls you deeper. He wants more intimacy with you. He does not leave you where you have been and he does not allow you to stay comfortable where you are at. He speaks loving words to you to inspire you to mature in your relationship with him. He compels you within your own heart to offer the Truma for Yeshua, however that may look for you this holiday out of a deep passion and love for our Master. So I hope to help with that inspiration today to aid in shattering the chains of Amalek that hold us back from becoming the souls we were designed to be and experiencing our most transformative Passover yet. So there is a commandment in the Torah that states we are to relate the story of the Exodus from Egypt to our children. How Hashem performed miracles for me when I left Egypt. So on Pesach Night, it is not enough to merely remember the Exodus. We must intentionally taste and feel what it was like and know that our very existence and extension is of those miracles. This is why we say in the Haggadah itself, in every generation one is obligated to look upon himself as if he personally left Mitsrayim or Egypt. It is also the reason that we begin the Seder by saying we were slaves to Pharaoh in Egypt. Reliving the Exodus is vital to Pesach Night. Remember, we are tapping into the light that was shown on that night. Therefore, it is not enough to look at this day as only remembrance or even a day of future redemption, but rather a day here and now in the present where we personally experience our own redemption and our own freedom from the constraints of our own personal Egypt. So it is very important to understand what this light is that shines down on us every Passover. As stated previously, this is a spiritual light, what the sages refer to as the light of Messiah, that shines into the upper levels of the soul on the night of Passover, and from there it is internalized into our mind, our heart and our body. What effect does this light have and how is it experienced? There is an interesting discussion amongst the sages, but for brevity I will quote the Targum Jonathan On Exodus 19:4, you yourselves saw what I did to the Egyptians and how I carried you on the clouds as the wings of the eagles from Ramses. And I brought you to the site of the holy temple to sacrifice the Passover offering there. That night I brought you back to Ramesses, until from there I drew you close to Sinai, the open of my Torah. Wait. The Targum is stating that Hashem carried the Israelites to the Temple Mount on the night of Passover. But the Torah clearly states the Israelites remain in their houses all night. The sages clarify this, and here is Sutton's description of that first Passover night in Egypt. We were sitting in our homes and all of a sudden the outer shell of reality dissolved and we found ourselves in the heavenly temple, in Eden, in redemption. Are these the names of places, or are they the names of states of consciousness? They are both. On the outside they are names of places, and on the inside they are states of consciousness. Making this distinction, we are able to maintain and uphold the literal level of Torah that we never left our homes, yet be true to the spiritual message that it is transmitting to us, that we were taken to, or more correctly found ourselves in the holy of holies of the heavenly Temple. This inner level of reality is what we experienced on that first Passover, and it is the same inner level that we can experience today. The Arizal teaches that the term Pesach, which we usually translate as Passover, is better understood as skipping or leaping over. This idea is not just about how Hashem skipped or leaped over the doorposts of the Israelite homes. The but also describes the quantum leap of spirituality, faith and consciousness that occurred within those homes and in those people themselves. Jewish tradition relates that the Israelites were like suckling babes who had sunk to the 49th level of impurity, while in Egypt, if they would have fallen to the 50th level, they would have been irredeemable. They were completely enveloped in darkness with idolatry, immorality, and constant physical demands from their captors, while inwardly their hearts and souls had become sullied with the spiritual gloomy shadows cast forth from these demonic forces. Therefore, in order to redeem them, Hashem had to show them grace to give them something in which they could not and did not earn. He shone upon them an incredible light of grace and truth and took them from a level of spirituality that was sunken in the deep, deep mire of the 49th level of impurity, and catapulting them up to the 50th level of purity, the highest spiritual level. Even though they were drowning in the spiritual depths. Through their faithful obedience to the instructions of slaughtering the Pesach lamb, covering its blood upon the doorposts and lintel, and eating it according to the commandment, they experienced a spiritual elevation to the heavenly realms. And this is what Pesach's about, an order that transcends order. We participate in the Pesach Seder, which literally means order, so that we, like the children of Israel, who are little spiritual babes submerged in the darkness of sin can in one night be propelled to the highest heights of spiritual maturity. While the rest of the year, and in particular the Omer period, we are moving step by step. On Pesach Night we take a quantum leap and for one night get to taste who we truly are and who we are to become. We get a glimpse of the essence, uniqueness and mission of our souls and it is all done in the merit of Yeshua. The irony is we get to follow the order of the Seder to transcend the natural order of spiritual growth. But there is more because inevitably, although I share these things with you, Mitsrayim or Egypt, which means double binds, is still going to try and shackle you from experiencing the psycho spiritual freedom that is available to you on Passover. Amalek will still try and simmer down your passion to stifle your belief that you can truly encounter what I'm speaking about. Let us look at an incredible quote again by Sutton Listen closely to this and Internalize is a spiritual law. At the moment one is about to go from one level to another, one must lose, or at least feel that one is losing everything one had had prior to this moment. The agency of this apparent loss is none other than the force of evil disguised in the form of our own negative thoughts. This is exactly what happened to Esther in the Beit Hazelamim, the Hall of Idols, when the idols that line the walls seem to come alive and haunt her from within her own mind. The barrages of negative thoughts with which we are attacked originate with the parasitic force of evil which tries to pull us down at the moment we are on the verge of making a breakthrough. Its tactic is to flood our mind with negative thoughts and feelings, as well as memories of things we have done wrong in the past and vivid images of of things we don't really want to see. Our subjective experience of these thoughts and images is that we are being attacked. Something seems dead set on derailing us and pulling us as far down as it can. On the deeper level, however, these thoughts represents parts of ourself that need to be redeemed in a hidden way. They are saying, please take us with you. We also want to be fixed. Don't leave us behind. Thus, when we are attacked by such thoughts, this is a sure sign that we are contacting a deeper strata of our psyche and thus on the verge of a major breakthrough in our lives. More this is a sure sign that the spark of holiness and goodness that was trapped in our own negativity is finally being freed, deprived of its life force. These negative blocks automatically dissolve before our very eyes. They never had any real existence to begin with. Many times what hold us back from our own spiritual breakthroughs are typically less about what is happening to us, and rather the attacks and thoughts that are occurring within us. It is now at Pesach that we redeem the parts of us that are still in bondage, crying out to be liberated. In order to achieve this great breakthrough and freedom in our lives and to ascend to a new level, we we must escape the darkness of Egypt and Amalek, because Egypt and Amalek are two sides of the same individual. That ancient serpent Sutton comments and says it is he, the serpent who speaks from behind the curtain, from beneath the threshold of consciousness, whispering these things to us. And to overcome him, we must guard our tongues, watch what we say, even in our minds, not allowing him to insinuate himself into our thought process. This is exactly what Esther went through and overcame. As mentioned earlier, at the pivotal point in the Purim story, Mordecai instructs Esther to risk her life and to appear before the king to avert the decree of annihilating the Jews. After a 72 hour fast, Esther is said to have dressed in malchut, or royalty. This teaches us that she dressed up in Ruach Hakodesh. And there is a non G rated version of this story found in the midrash where Esther is wearing no physical clothes. She is uncovered and appears before the king wearing only a crown. As she enters through the Beit Hatzel Amim, the Hall of Idols, which had statues of Persian gods and kings lined up on the walls. She is confident with the Holy Spirit upon her. However, as she stands in this inner corridor, she feels the divine presence suddenly leave her. In that moment she was exposed and on a psychospiritual level, the idols came alive in her mind and spoke in total cacophony, speaking insidiously with bitterness and hatred. You'll never succeed. You'll die. Your faith has fooled you. Now you'll see it was a big hoax. You our ours. Let's see if your God will save you now. Every force was coming against her. She was about to enter the king's throne room and there in that moment, she cries, eli, Eli Lama sabachthani. My God, my God, why have you forsaken me? She felt the presence of God depart from her when she needed it the most. Even then, though, she kept her faith. And it was in that moment the king extended the golden scepter and the Purim's story radically changed. It is in the moments where Hashem seems so distant and concealed that he is even closer to us than we can ever imagine. This reminds us of Yeshua, who gave his life for all of humanity, being stripped of his clothes, wearing nothing but a crown of thorns, crucified to a tree, as Matthew relates, and those who passed by blaspheming him, wagging their heads and saying, you who destroy the temple and build it in three days, save yourself. If you are the Son of God, come down from the cross. You who destroy the temple and build it in three days, save yourself. Oh, sorry, I read that already. Likewise, the chief priests also said, he saved others, yet himself he cannot save. If he's the King of Israel, let him come down from the cross and we will then believe him. He trusted in God. Let God deliver him now, if he will have him. For he said, I'm the Son of God. Even the robbers who were crucified with him reveled with him. The same thing. The crowds, the chief priests, the scribes, elders, and even the thieves on either side of him become like the cacophony of insidious voices, just like the idols had become. For Esther, that was just the outside. Though for Yeshua, how much more was he being tempted and attacked by insidious voices within his own mind? At his most vulnerable hour, he, the Son of God, had the divine presence depart from him. And as all of this is going on, he cries the same, my God, my God, why have you forsaken me? Hashem saved Esther, but not him. Instead, Yeshua demonstrates an even greater faith that even in the face of death, even in the face of everyone telling him he was a hoax, that he was not the Messiah, and even in the face of. Of the presence of God leaving him, he still believed and had faith that Hashem would resurrect him. That cry is not a cry of doubt, but a cry of a quantum leap of faith. And on the third day, Yeshua was saved by Hashem and was elevated to a spiritual level. We cannot even begin to grasp the level of the resurrection of the dead. This faith, displayed by both Esther and Yeshua, occurred during Passover. So, friends, the soul of Messiah that so passionately broke through the concealments and bindings that hid Hashem and tried to keep him from fulfilling his purpose. That same soul dwells in you. All of the cacophony of voices, whether externally or internally, that try to derail you from your destiny or are made null and void when you have the faith to believe that Hashem is closest even when you feel his presence has left the soul of Messiah. The faith of Messiah is what we are to tap into as we go through the Seder and notice the Seder itself. We start out in a spiritually exalted state with Kaddesh, the first celebratory cup of wine, but then immediately descend with the remembering of the cell of Joseph and the dipping of the Carpus, the breaking of the matzah, representing our own brokenness, and the horrific physical, mental, and spiritual enslavement of the Israelites during the front half of the story of the Magid. But we make that descent for a greater ascent. All of these steps bring forth not only the negativity the children of Israel faced back then, but should cause us to come face to face with our own hall of idols, with the concealment of God in our own lives. It is from there that the Seder turns and we experience the deliverance from Egypt, Tasting the bread of freedom, being able to sweeten the judgments by mixing the sweet haraset with the bitter herbs, we then are elevated even further than we began as we take part of the body and blood of Messiah, singing the Hallel and looking forward to the future final redemption. Being able to see your redeemed self marked by the blood of Messiah, and then experiencing the elated moment of Nirza, the last step of the Seder, when those idols, images, voices and concealments completely dissolve. Because you experience Hashem like never before, knowing Hashem has been with you the whole time and is still with you. But we cannot experience such a great leap if we do not do the preparatory work, if we do not sanctify the time, if we allow Amalek to cool us off, if we are unwilling to remove the leaven from our hearts to confront the Egypt and the voice of the serpent that speaks so slyly within our minds, we will not become the fullness of our redeemed selves. So if nothing else, take one step this year to prioritize Passover like you've never done before. Hashem can transform one small step into a quantum leap. So being that it is the month of redemption, the sages state, just as we were initially redeemed in Nisan, so will the final redemption be in Nisan. The light of the initial redemption, the light of the initiated redemption of Yeshua, and the light of the complete redemption of the future shine on Pesach Night because we are much closer to the final redemption than we were the first one. This means that the light of the final redemption is growing ever stronger. Hashem's waiting and anticipating on the first Pesach night to redeem the children of Israel is the source of his waiting and anticipation of the final redemption. He longs to redeem the entire world. As Song of Songs says, the sound of my beloved Behold, he is coming, leaping over the mountains, jumping over the hills. Through our preparation and anticipation of this Pesach, may we take a quantum leap toward hastening the final redemption. It is only a matter of time Shabbat Hakodesh Shalom I'm Darren with Shalom Makin. [00:38:28] Speaker B: If you enjoyed this teaching, I want to ask you to take the next step. Start by making sure you subscribe to our channel Next. Make sure you hit the like button on this video so that others know it's worth their time to watch. [00:38:41] Speaker A: Last. 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