Beshalach - 4th Portion

Join me as we learn Kumish for Wednesday, the fourth Torah reading of Paras Bashakah. Yesterday's Torah reading we read about the Jewish people going into the sea. As the sea became dry land and a wall of water to the right and to the left following the Jewish people going into the sea as it became dry land for them the Egyptians followed with their horses and chariots. However, as God made it become hot uh the earth become hot and with that the wheels and the horseshoes of the Egyptians chariots and horses started to melt and scratch and wander and they sunk in the sea. Today the Torah continues with what happened as the Egyptians are completely in the midst of the sea. Chapter 14 verse 26. And God said to Moshe, "Raise your arm over the sea and the waters will then return covering the Egyptians on their chariots and on their horsemen." Verse 26 says what does it mean the water the water will return because up until now it was standing straight like a wall they'll go back to its original state which is water flowing and thereby covering over the Egyptians verse 27 Moshe raised his hand over the sea and the towards the morning the then the sea returned to its normal to its original strength and the Egyptians were fleeing towards it and God churned the Egyptians shook them up like for the word near to shake up and they were uh confused in the midst of the sea verse 27 Meaning at the time that the morning begins to come towards early morning to its original strength to the original strength they were confused and mixed up and instead of running away from the water they were running towards the water. They were running towards the water. What does it mean in God? Churned and he shook. Like a person that shakes up their that stirs their pot when you're stirring the food in your pot and you take what's on bottom you put it on top and whatever's on top you put it on the bottom. So too, so to the Egyptians that were bouncing from top to bottom and top to bottom and because of that dislocating and becoming broken into pieces in the sea. God gave them a a strength and energy that they should be able to tolerate the pain meaning that they shouldn't die right away, but they should die in pain and suffering. And the word itself which is the Aramaic Aramaic translation says which means to mix up to churn to shake around a lot of it is mentioned in the medish verse 28 water turned back water went back the way it was it covered the chariots and the horsemen to all the chariot to all army of Pharaoh that came after them by the sea. Not one of them survived. Verse 28. It is usual for these to put an extra to all its vessels should be made a copper. The we here rashi gives you three other places where the word the letter is added to a word and rashi tells us this is only to make it sound nicer not that it has any grammatical difference. Verse 29 the Jew and the Jewish people walked on dry land in the sea and the water became a wall for them to the right and to the left. You notice this is the third time the Torah mentions this and telling us about the wall becoming a right to the left because the water which essentially was the damaging factor of this idea which the Jewish people could have also drowned by the water but the water instead of hurting the Jewish people they actually stood up as a protection of a wall to the right and to the left. The commentaries explain in the Talmud that this wasn't the merit of the Jewish children identifying God and believing in God. As we're soon going to see in the song that they sang, Zu, this is God. That the Jewish people were the ones that ident the Jewish children were the ones that identified and recognized God first, which is amazing taking into the fact that these were children who were brought up in exile under the persecutions of the pharaohs at the time. But still in all their education was of such that they identified and recognized the godly and spiritual entity. So to in our exile in order for the Jewish people to be able to withstand and recognize the and not only not allow the persecution to harm us but it should be able to stand and protect us is through the proper education of children that they should be able to identify godliness and spirituality. Verse 30. And God helped. Thus God rescued the Jewish people on that day as the Jewish people from the hands of the Egyptians. And this Jewish people saw then the Egyptians dead on the seashore. How did they see them? The sea spit out all the Egyptians on the seashore. that the Jewish people shouldn't say the same way we are coming out on the dry land from this side could be very sure it could be very possible that the Egyptians are coming out on the other side on dry land very far from us and they'll come back to pursue us therefore God made that it should spit out the Egyptians so they should see that the Egyptians are actually dead verse 31 And the Jewish people saw God's great hand, mighty arm that God exercised against the Egyptians and they stood in awe of God and they believed in God and in his servant Moses, the great strength, the mighty arm that the arm of God There are many different terminologies and expressions that can be used for the word hand. So for example, hand can be somebody's domain. Hand could be showing strength. Hand can be very a lot of different things. And as well they're all mean and they all come from derive the same idea of a person's literal hand. And every single place the commentary would explain how this literal translation of hand will fit according to the context of what is being spoken. With this we move to chapter 15. The song that Moses sang with the Jewish people after seeing the salvation that God brought them and the destruction of the Egyptians Israel. Then Moshe and all the Israelites sang the song this song to Hashem to God and they said saying they said as follows I will sing to God because he is exalted and he's exalted over any other thing. He cast the horse and the rider into the sea. Why only then? Meaning then when Moshe saw the great fantastic miracle that happened in front of them, he had an idea to sing a song and therefore it says Yeshua. We find this also that Yeshua said then he sang he thought he will do that. So here he sang he said in his heart that he should sing and then that's what he did. What was the song and how did he sing it in practicality? As we continue to say in the verse he said as follows that we will sing to God. So too we see the same as by Yeshua that when Yeshua saw the miracle he then decided to sing and as it says he saw the miracle occur. So he said to his heart meaning he thought to himself that he should say a song and he did so as we see. So too when the Jewish people crossed by the song that they sang for the well that it also uses a terminology of the future of then the Jewish people sang. So do we have in the book of kings over there where it talks about the great scholars explain that he wanted to build something but he didn't build it. What do we see from here? when you put a yud in front of a word where it says like in our case it's talking about a thought of what he wants to do. So too in our case when it says that Moshe had a thought that he would like to sing the Torah follows through with the following words and saying yes he actually did sing as well. That is the simple interpretation. However, the medish takes it a step further. From here we have a sign that the Torah alludes to the fact that the resurrection of the dead will happen and over here we have a biblical source for it because then Moshe will sing. When's then not only now did he sing when they came out of Egypt but then he will sing at the time of the resurrection at the time of the coming of Moshiach. Moshe would then sing the song as well. All of them that we mentioned before can also allude to a future time and besides for the one of Schlommo like we explained that he wanted to build but he didn't actually do it. Rashi continues and says why over here does he have to change it to the fact that instead of meaning to to the future he relates that the word talks about a thought that Moshe had. one cannot explain the words of mean in future events like in other cases. Why can't I explain this that this means in a future tense? Because it's talking about something that happens constantly. Something that happens constant often. You can use a past tense and a future tense. Over here in our case over here, Rashi says generally when you have the word and all these different kinds of terminologies with the in front of it, you can always have a variable of how it should be translated to past or future tense. But that's only if it happens constantly. In this case, the song that Mosha sang was a one-time event. To say that it's a past or p or a future event is not likely. And therefore Rashi is forced to and compelled to explain that the Oashir then Mosha will see it was something he thought about and then he brought it to practicality. What is the terminology twice that God has exalted? So Rashi explains over here it's talking about that God gets exalted by anything that exalts him as well as the um as the Tarum explains it that way. Another way we can explain it that the double terminology is that this is something that the human being cannot do. When one is waging war against his friend whom is capital of and is able to overcome himus the most he can do is throw him off his horse and kill him. Over here we're talking about God took both of them the horse and the chariot were thrown into the sea. Anything that you can do but the other person cannot do or anything that a person can but then somebody else cannot do you have a terminology gaos. can pride yourself with it and you can be exalted because of it like we find you will find in general that the rest of the song that we'll be talking about soon the next few verses there's a lot of duplicity and redundancy in it for example song to God and a salvation God is a man of war god is his name and so too we're going to see later on that there is a lot of redundancy and this is the term terminology that we're talking about the exaltance of God. Another explanation. The reason why there's a redundancy on the exaltance of God is because not like a a king of flesh and blood that you say his greatness, you say his talents, you say his qualities, his achievements, and that's it. However, God as much of it in achievement and qualities you're going to say, you still haven't yet gotten to what God's real achievements are. And the more you can sing about him, the more you can praise him, there's always more that can be said. What does the words mean? He threw like somebody threw something into fire. The med says, one says, and the other one says like he shot him into thee from top to bottom. which teaches us that what happened there was that they would go to the top and then would fall down to the bottom like it says. This is teaching us that the Egyptians they were being thrown around like a slingshot. They would fly to the top of the sea and then they would fall down all the way to the bottom. Verse two. God's might and retribution were salvation for me. This is God. I will build him an abode. I will proclaim his glory. He is he is he is the he is the father. He is my father's god and I will exalt him. So Rashi over here again goes on as we're going to see that there's a lot of rashis in today's Torah reading explaining every step of the songs of the song of aasher in verse two rashi says the explains my strength and my praise the word comes with a comeat from the word with aurukim my song I give to And I'm trying to understand and I wonder on the terminology of the verse there isn't something like it in the way the vowels are put that first you have a only in three places and all those three places are only that the next word after it is and song is any other place that you find always would have a for example and he gives a few examples and every letter that has two words every word that has two letters I'm sorry and is when it continues to the next word after it and the one after it is not with the first one will be and he starts to give examples and he states a few different cases of we we find this. However, what are the three places that are exceptions to the rule are the verse that we just said, then the one that's in the in Isaiah and then all of them have they have the with and there isn't and all of them have and all of them have the following words that say as well and therefore says therefore I that if you want to explain the verse according to its simple term, the word is not the same as the word with and the word is not like the word. The word is a noun for itself. And this is the praise that we're giving to God. The praise that we give to God that God is the one that's up in heaven and he was the one that came to my salvation. The word and the song is stuck is connected to the word to the name of God with the help of God over here doesn't only mean to sewing but the word zimmer can also mean from the word harvesting or cutting like one should not cut the vines and over here one can explain that the strength and the revenge that God took was for us as a salvation. And Rashi continues and therefore when we look at this verse we can explain that there are two concepts that are mentioned here. You may ask why the why does it then say that this was for me a salvation that it was in the past not that it will be there are many different verses that use past but isn't present. And he gives an example of in the book of kings could have said that he made but he says that he's made king. So too in the book of chronicles that the Jewish people were in the cities of Yehuda was their king. He could have said that was their king that he will slaughter them or in the book of numbers could have said that they died left. So he's giving over here five different examples where he can use us as a present term present tense while this can be where the actual act was past tense. The next words in the verse are this is my God. When we say the word means you're pointing at something in particular and God revealed to them. They would point with a finger and they were able to see God's presence. As the Talmud says that a maid servant in the splitting of the sea was able to see what the greatest of prophets never even saw. What does the word mean explains it from the word from the word beauty? I'm sorry which means like a home a place of dwelling. Another explanation comes from the word beauty. I'll tell him his greatness and his beauty to the world to the world to the world as well. The next what does it mean? The god of my father who's this god that I see is the god of my father and I will exalt him. Why does he say but it doesn't say why not my god? Why the god of my father? meaning what they were saying was that the holiness and the God that I believe in is not something that I started but is already a guarantee that he is our God all the way back from the days of Abraham, Isaac and Jacob and therefore we can sanctify ourselves towards towards God and God is holy for us. Verse three, God is a master of war. God is his name. What does this mean? He's engaged in war. He controls it. Meaning he's the one that has it. He owns it. Like we find stronger as a man, meaning as a strong individual. God's his name. What does it mean that God's his name? And what does it have to do with him being a man of war? He doesn't wage war with arms with his name. meaning the holy name that God places and that's the way he's able to be victorious over the enemies of the Jews like King David said to Goliath. You're coming to me with a bow and an arrow. I'm coming to you with the name of Hashem. Another explanation even at the time when God wages war and takes revenge of the enemies. He still has mercy and compassion. He still keeps his name to be able to have mercy on his creations and to give and to sustain the entire world like not like the kings of flesh and blood are in this world that they're busy in wars that they don't have the ability to multitask to be able to be engaged in war as well as to be engaged in taking care of their constituents. However, God is able to be engaged in war, wipe out his enemies, and at the same time engaged in taking care that his constituents are taking care of and what they need. Verse four, he hurled Pharaoh's chariots and his army threw them into the sea. And from the best of his officers and from the elite of his officers, two drowned into the were sunk into the sea. What does it mean? Threw them into the sea. Like a shooting when a person uh when talking about somebody will throw somebody off the mountain. What does it mean? It's a noun meaning the best, the chosen, the elite. America in those cases the me doesn't is not part of the actual part of the word but it's telling you about who this word is and describing the word itself the word tubu here the time you can say that a person should drown is only when there is dirty water meaning in where there's cement not in clear water that the person drowned in dirty in the in the depth of the water tells us that the water the sea became like dirty water like cement to be able to pay back measure for measure for what they've done to the Jews being that they caused the Jewish people and they enslaved them and with making cement and bricks so too they were punished and drowned in thick cement and quicksand that was in the sea verse The deep waters covered them up and they sank into the depths like a rock. Five. What is the word? Meaning that the deep waters covered over the Egyptians. The word is like to cover. The extra word that extra is extra. And that is because it's the usual way that the mik that they add aud like we had this before and gives us a few examples of where we have that in the beginning makes it mean future tense and this is the way it's explained how you explain the verse like this the chosen of his his elite generals to were drowned into the sea that it should be in a way that the underground waters they were sunk so deep that the waters below came and covered above them. There is no similar word to this in the in the in the same type of owl and usually there would be at the end of like a stone in other places in later on in verse 10 he says like lead in other places he says that it was like straw. So which one was it? Was it straw, lead or stone? So therefore, Ashi explains there were three types of methods of how people sunk into the sea. The evil people kakash were like straw that they were wild. They went through the most suffering bouncing around from place to place and going up and down and the average Egyptian was like a stone. Went down quickly but not so quickly. the the regular people, the the people who weren't that bad, but they weren't that great either. But the ones, they went like a lead, they went straight down to the bottom, but they did not they had the least suffering possible. Verse six, your right hand, oh God, that is adorned with power. Your right hand, oh God, shatters the enemy. Rashi verse six. over here it tells us twice God's right hand but it doesn't mention about a left hand because when the Jewish people follow what God says then even his left hand which is usually discipline which is usually used for punishing becomes like the right hand and is there only for generosity God's right hand was there to save the Jewish people the second right hand was to crush the enemy for me says that it means that the two why does it say twice right hand that same right hand not that was two right hands but the same right hand that showed the strength of God to save the Jewish people was the same right hand that crushed the enemies while one person while an individual a human being cannot use the same hand cannot do two works two ideas cannot use the same hand to do two different things however ever. However, God is able to do that. However, according to the simple interpretation of the verse, your right hand which is glorified with strength that what's the what's the glorified strength of God hand that God's hand is and goes on to explain the very fact is the right hand that eradicates the enemy. We have many other verses that explain it this way where one part of the verse explains the previous part of the verse. For example, God your enemies of God and therefore God destroys them. and so on. He goes another few examples over here. Rashi gives us six different examples from all different places in the Tanakh in the scriptures, prophets and as well that we find we are the first part of the verse as a statement and it is concluded and explained by the second part of the verse. The word means to exalt. For example, there's a at the end many cases where we find that the Torah adds a at the end to be able to make to enhance the language, especially in a song, eradicate the enemy. God's right hand constantly destroys and eradicates the enemy. We have a similar term word where it is for and we find in the book of judges verse seven. With your great majesty you overthrew those who rise up against you. You send forth your wrath and and it consumes them like straw. Rashi over here we mentioned that there were three different ways of how the enemy was drowned and how they sunk into the sea as well as we find three different ways how God talks about eradicating the enemy. So over here before we spoke about eradicating the enemy over here we talk about overthrowing. So he says with just a hand in itself the ability to eradicate the enemy. How much more so when he lifts his hand with great exaltation then not only does he eradicate and break them but also he absolutely destroys them and consues them and overthrows them just when God picks up his hand with great might that in itself that great majesty can overthrow anyone who stands up against God. How much more so that when God gets upset at them, which is when his wrath gets up against them, they're destroyed like straw. The word means to overthrow. You always overthrow those that st stand up against you. Stand up against you. Who are those that stand up against God? If you stand up against the Jewish people, you are standing up against God. As it says in that says that those that stand up, those who are the enemies of the Jewish people are the enemies of God. And God calls them as we see in Tahillim, those enemies of God. Verse eight, and in the blast of your of your flaming nostrils, the waters dried up. They piled up following the streams and they stood up and erected like a wall deep in the waters solidified them in the heart of the sea. In the heart of the sea going through each word individually, Rashi explains the flaming that the blast of flaming that came out from between your nostrils shall off of your nose. The Torah is talking as if metaphorically about a human being about the divine presence metaphor of a human king of flesh and blood. This is all that we the human ear should be able to have some inkling and understanding and something which is usual like when a person gets angry you say he's flaming like you see the ear coming out of his nostrils. Therefore he uses the terminology As we see in that's what Isaiah says because of my name I will extend my anger because when a person calms down from being angry is able to take long breaths and he's able to be calm but when he's angry his heart's palpitating and he has these short breaths he can't catch his breath because he's so angry. And this is what it says in other verses as well that because of my praise and when I calm down then I will make sure that I will close my nostrils that I that for my anger should not consume you. The word because of you is explained when a person puts a ring on his nose which that is like with a certain type of uh camel that it talks about that kind of ring that's put there. So that's the word comes from the means a nose this is the way it seems anytime we find the word a which means anger or a can also be a nose and that's the why we call anger a nose because the nostrils as we are you can see the person's anger coming from and that's what he's referring to that the word a and anger referred to anger their um slang if you want to call it for anger And that's the way I will explain it. Here he now continues to give different examples where we find throughout places where anger also refers to the concept of going through the flaming nostrils that the nostrils get warmed up, excited and heated when a person gets angry. And the word comes from the word from anger as well that the person's will it gets heated and he's excited he's angry as we find in the migill in the book of Esther it says when a person calms down they say that the sun so to speak the heat has settled he's not so passionate he's not so angry and it's always referred to as heat what is the Maya means the flowing streams um the flowing streams of water. The water piled up. The word comes from the word like outsmarted them. The water was outsmarted. However, the clarity of the verse would say that not that it was from the word tricked, but the word means like a pile, one on top of the other. That you have things that keep on piling up and one on the other. And that's why when it comes to the end of the verse where it says they stood up like a pillar, that the water piled up and therefore it stood up as a pillar. So, Rashi continues, what does this have to do with the anger of God? from the ear, from the heat that came out of your nose. The water dried up and they became like waves and piles of water that were very tall. Like the tarum explains like a wall nade. The word nade does nade mean a wall. So the word when something's gathered together in one place these piles cause them to be gathered in one area. And of continues to tell us different verses that we find that they have the word means to pile up as a wall. Which means to include and over here when he's talking about in a different place it doesn't say it with a bet but it says it with a cuff like meaning that he's then gathering. here when he's talking about different places of where we talk find the word nade he shows us that the word nade it's telling us that it's standing as a wall something which is standing up straight and so too when we talk about the big walls and gathering places things that were taken and piled up as into a tall entity it has the word n though in other places it has the nuda the vow would be not like we have over here that it is. What does it mean? Comes from the word frozen like the cheese that solidified. was made like stones which this is talking about that the water became that the water the rest of the water that did not become hard was being thrown at the Egyptians like waves like rocks and they had to keep on fighting those waves. So you had the water that was piling up like a wall and the rest of it was being thrown at the Egyptians. Verse nine, Omar, the enemy, which is Pharaoh has said to his people, I will give a chase and I will overtake. I will divide the spoils. I will then my desire will be sad upon will be sad upon them. I will unheath my sword. My hand will desoil them. Rashi goes on to explain each one of these statements. He doesn't say who said one said meaning that Pharaoh said to his nation when he tried to convince them to come with him and chase the Jewish people and he said to them let's chase the reach will split the beauty with his with his man with his generals and servants. The word means I will I will be sad. I'll get them. I'll I'll be I'll be satisfied from them. My will and desire. And then you may ask what does this mean and how do I get that? So he says you may wonder how does this word that split into two means I will be filled because of them. And he says there are many verses that are like this. And he gives us example of six different verses. For example, so two in our case, the word is a combination of two words. My soul will be filled with them. Excuse me. What does the word mean? I will un uncheath. I would put out my sword at them. I'll take it out of my case and point it at them because he he is emptying the case by pulling out his sword and it's called empty. So therefore you say I will empty out my case the concept of empty. We find this as well in the previous book of Genesis when the Jewish people were and over here again Rashi gives us examples of where we find the word means to empty and using it as a verb. Don't what you ask something on a vessel or on a or on a bag or in a or in a backpack or something of the vessel that came from it. We never find that it's used on a sword or or it's on wine and therefore we have to push and explain that means and find an explanation that this means that he emptied out a sword. So therefore he says we find other places where it comes to arms that he that he took his it says which means that he armed himself here goes on to explain that the word emptying can I find that the word emptying should on the actual item or is that the thing that was emptied and therefore he gives examples of where you for example you find the idea where the wine was emptied from place to place. So not that the wine was empty but the actual vessel was emptied that it's talking about the emptiness when we talk about the word empty is it referring to the wine or is it referring to the actual vessel. So too when we talk about emptying his case from the sword is it talking about the actual sword or is it talking about the case and this is where he talks about in comparing why the word would mean to empty the word which is my hand will desoil them. So the word mean making them poor which is also giving them also that they'll inherit and they'll be able to have plenty of money. That means God makes those that are poor but then he takes what they have and he gives it to others and they become wealthy because of it. Verse number 10. You blew with your wind. The sea enveloped them. They sank the in the mighty waters like lead mighty waters comes from the word to blow. We saw find this also comes from the word shaku they sunk. They went to the greatest depths like all the way like a depth that all the way to the end that caught them like a trap like a net. Ferris. What is a ferris? Like lead. Verse 20. Verse 11. Who is like you? Who is like you among the mighty oh God? Who is like you? Respplendant in holiness. Feared by those who offer you praises performer of wonders. Rashim. What does the word mean? Comes from the word strong. It's like the strong says the strong that are there to help you. Those that give you praises meaning God is God is um off those that the praises that are offered to you by those who recognize your greatness. Meaning you put the fear on them that they're afraid to enumerate and count your praises that you have so many. Why? Because they may miss out some. As it says to you, God the best thing is to keep quiet. That's your best praise because if you only say some of it, you missed out most of it. Verse 12, you tilted your right hand. The earth swallowed them up. Verse 12 meaning when God tilts his hand the evil fall off and they become gone because everything is in God's hand therefore they fall just by God leaning to the side as it says that God bends his hand and they are all destroyed referring to the enemies of the Jewish people then as well it's example for a person that's holding a glass cup. If a person tilts his hand, even a little bit with the cup, the whole thing, the whole thing falls and completely breaks. So too, God tilts his hand, the nations of the world, the enemies are destroyed. From here, we learn that those righteous Egyptians that uh sunk into the sea like lead merited that they would be buried. And that was only because of the merit that they said they recognized the greatness of Hashem throughout the plagues. Verse 13, in your loving kindness, you led the people whom you redeemed your your of the of this nation that you redeemed. You guided them out of Egypt into your holy abode meaning like you led them like a like a principle like a leader. You conducted them. You brought them to the right place. You tolerated them. was not particular to make sure to get the Hebrew uh direct Hebrew translation and therefore relied on the Aramaic translation. Verse 13, I'm sorry, no verse 14. The nations have heard and they became angered. Terror grip those who dwell in Philistine. They were terrified. The fear about those people who were living in the Philistia meaning because of the story that happened that they killed the people of Aphimates. What happened was there was a mistake that the people of Aphraim the tribe of Ephraim calculated the 400 years of the 210 years 30 years before the time and they decided to leave Egypt and escape Egypt 30 years before the time came for the Jewish people to go. They left Egypt. they were able to escape by the time they came to write by the area of the Philishim that if you recall that we began this Torah reading with that God didn't want them to go in the way of the film they were attacked and they were killed so here the verse is referring to those individuals that went out on their own and the Philistim got concerned this is all documented in the book of chronicles about the children of gas and the people of G were the ones that killed them because since they left Egypt before They were meant to. Verse 15. At that time the chieftains of Edom became disoriented. Trembling to seize the mighty men of Moab. All the inhabitants of Cananan melted away. They had nothing to be afraid of because since we weren't heading that day anyway. So why were they why were they scared? Because they were concerned about the complaints. They were complaining why are the Jews getting so much respect and what what's going on? Because Adam complained. They said we're also from the children of As we should also be entitled to some type of glory. Why is it only the Jewish people were chosen to be the chosen nation? They melted away. They melted because they were so fearful of what may happen to make and they said they were concerned. They're coming next after us because after Egypt they're coming to the land of Cananan and therefore they were concerned at the time because as we know the Canananites knew that eventually the children of Jacob were going to eradicate them. Verse 16, dread and terror will fall upon them. They will remain like a stone until the your nation passes through and the greatness of your arm until your nation passes over. Oh God, until this nation you acquired 16. Why were they getting worried? Why were they afraid? Because they were far from the Jews, but they were they were scared about what was coming next and dread craven for those that were close. They were even very fearful of what they was going to happen. Like we find later on that Joshua says that they were afraid that in Joshua when the Jewish people entered the land of Israel says we heard about these Jewish people that God dried out the land for them. like the explains that until God will pass and pass over them. You have acquired them. You love them from all the other nations of the world. Like a person that spends a lot of money on buying something. He loves it. He cherishes it. He deares it. And this is what the Jewish people were considered by godlike. Verse 17. You will bring them and plant them on the mountain of your inheritance. The place of you that you of God have prepared of for your abode. May your hands oh God make your hands oh God establish a san this sanctuary. When will God establishes this sanctuary? As we'll see in the following verse, verse 17, Mosha was saying a prophecy that he did not know that he will not enter in the land of Israel. Therefore, he says knew that you will bring me, but he says you will bring them. What is the place of her sanctuary? The sanctuary of God is direct to directly where the the great throne of God is above that you have set that you have made and prepared already beforehand the sanctuary of God. the the canellation that's on it is because this separates it from the words afterwards telling us that because God over here is showing us and over here explains that God cherishes the holy temple that the entire universe was created with one hand as it says Here we find that God tells us that the holy temple was built with two hands. When will it happen that the holy temple will be built with two hands? That's in the following word verse. When God's kingdom will reign for eternity when the time will come that the entire kingdom will be God's as we're going to see. The God will be the king over the entire universe. Verse 18, God will reign forever and ever. Means a time for eternity. The word is part of the foundation of the word. Therefore, it's open meaning from the to the end. the word this terminology like it says in Jeremiah and I know this is only a servant meaning it's not the actual word itself and that's why it's a in that case however in this case it's part of the actual word itself verse 19 when now Moshe continues to sing the song and led the Jewish people in the song and he sank each one and everyone responded after for him. And after that, as we see as it says, when the after the horses of Pharaoh and its chariots and its riders were in the sea of God turned the waters of the sea in the sea on them, and the Jewish people walked on dry land in the midst of the sea. That's the conclusion of the song that Moshe sang with the Jewish people. When Pharaoh's horses came and now that the Jewish people and Moses sang the song together, Miriam leads the Jewish women in song as well. Miriam verse 20 the prophetus of which was the sister of Moses and Aaron. Aaron sister of yours is Aaron sister took her timberal in her hand her tambourine and all the women followed her with tupim with tambourine and dancing. Why does he call her here the prophetess? When did she ever say prophecy? Says therefore why does he call her the sister of Aaron not the sister of Moshe? Because when she said prophecy, she was only the sister of Aaron and not the sister of Moshe because it was before Moshe was born. She said, "My mom is going to give birth to a child to a boy that is going to help the Jewish people as it says in the tract of another explanation was the sister of because he was the one that protected her when she later on became sick. He asked Moshe that he that he pray on her behalf. Therefore, she was called she was called the sister of iron. What is this type of instrument? It's a type of instrument which is a tambourine with tambourines and and dances. Why? Where did they have tambourines from? All of a sudden was because they had such faith in God. They were so sure they were righteous in that generation that God is going to make miracles. They knew that miracles are going to happen along the way. So they took tambourines with them that they should be ready to dance in celebration. What did Miriam say with them? Miriam and Miriam responded with the Jewish people said in a responsive song to God for he's the most exalted a horse and a rider. He cast in the sea. Rashi says led song for the men. He said it and they responded and Miriam said it for the women. Verse and Mosha at the force. This is now after the Jewish people saw all the gold and silver come up to by the sea on the seashore. They were then collecting. This is already on the 22nd of Nissan. They were then sitting there and collecting. So Moshe had to forcibly make the Jewish people go away from the seashore. They went to the desert and they went for three days in the desert. But they did not have any water. He had to force them away because the Egyptians crowned and adorned their horses and chariots with gold, silver, and precious stones. And the Jewish people were collecting it from the sea. As the Talmet says that there was greater the spoils at the scene from the spoils in Egypt. Remember, as it says, There was so much gold and silver and precious stone. So Mosh had to forge them away because they were stuck there. They wouldn't leave. They came to but they couldn't drink the water. This was already on the 25th of Nissan and they couldn't drink the water from there because it was bitter. It was bitter and that's why therefore the name of the place was called Mara and it was they came to Mara. What does whenever there's a hey at the end of a word it's as if it's a hey at the end of a word is instead of in the beginning when it's next to the hey which is there instead of the you then take it you change the word over here is telling us a rule in grammar in Hebrew grammar that whenever there's a hey at the end of it so the word next to it is going to be changed to and he gives us examples following examples and giving us four different examples in different places in the Torah we are we see the hey changing into the t because he puts a hey at the end of the word verse 24 The people complained to Moshe. They cried out to Mosha. Lame saying, "What are we to drink? Why doesn't it say they started complaining? Whenever somebody complains, he puts it on the individual, not about the complaint." So for example, in the Hebrew tense, we know that po activity that happens. will be does not say in an active term that about himself. So the person himself like they would say that the he himself is getting upset or getting complaining and that's for the way Rashi is explaining the word verse 25 they cried out to God ate and God showed him a tree and he threw it into the water and the water became sweet of there they were gave God gave them a rule and an ordinance. And there they were tested. Verse 25. God gave them in God gave them some of the Torah, some of the mitzvah of the Torah, which were that they should be involved with it, which were the mitzvah that they got in Ma was the mitzvah of Shabas and and the laws of transactions, monetary transactions. So there they were tested. What were they tested? the people by the very fact that he brought them to a place of bitter water saw how stubborn they were in that instead of talking to Mosh in a nice polite way please we need some water what's the first thing they did instead of saying please beg that we should have water what do they do they complain and that was the first thing that they did verse 26 and God says to the Jewish people God says is referring to himself. If you diligently listen to God's voice to the voice of God, your God, you'll do what's upright in his eyes. You'll listen to his commandments. You'll be careful listening to his rules. You observe the rules. All of the sicknesses that I brought upon the Egyptians, I God will not bring them upon you, for I am God, your healer. I am God who heals you. Verse 26. This is not this is not something they have to hear but it's something they have to actually oblige themselves to that they should follow and and follow these commandments to make sure you do it and listen meaning you have to adhere to them pay attention so you should know them and do them correctly what are statutes we're not only talking about laws which make sense which are logical the word means a law which is supraational without any explanation. And the evil inclination comes along and says the evil inclination says why are you doing this? Why are you involved with it? For example, wearing clothing that is mixed with will and linen eating pork or the laws pertaining to the red heer where these are all laws which are only because God told us to do it. They are super rational without any logic behind them. God tells us and promises us and and if I will put them it's as if meaning have they always have opportunity to repent and as if they weren't there why that if God forbid you do get them God promises us that he is the healer that he can always remove it and it's only a matter of us having to do the repentance that is the medish the simple interpretation is I am God your healer and teaching you the ways of Torah and mitzvah that if you follow these laws and you do what the Torah tells us, that is a way to make preventative medicine that you will never get sick to begin with. For example, like a doctor tells a person, don't eat this because if you eat this, it's going to get you sick. That this will be a healing to you. that God is telling the Jewish people that when we follow the laws and the ordinances of the Torah and mitzvah and we're meticulous and we make sure to listen what God tells us to do, then we won't get sick to begin with because God is our healer. He protect us and we always have the opportunity to do tou. This concludes the fourth Torah reading of