Blindness, Blessings & A Brother's Deceit | Rabbi Shmuel Goldin | November 18th 2025

move in parastolos, skipping over yeets on some in some on some level and go straight to Yakov and because the Torah does that. The Torah in Paris toldos focuses not on Yeetsk but on Yakov. Um there are very very wonderful lessons we can learn from what the Torah does tell us about Yitzk, but we'll leave that for another time. We're going to look at the very famous event very the event that we're all familiar with where Yakov deceives his father apparently in order to receive the braha. If you take a look at the first page, let's set the stage. Setting the stage for this event is Setting the stage for this event is a statement in the Torah concerning Rivka's awareness concerning her two sons before they're born. She apparently she's having twins and the Torah tells us that they struggled in her womb. There are all sorts of explanations for that. And then the Torah says that she goes, she says, "What's going on here? This I don't know why I'm having so much trouble. What's happening? Why am I in such pain?" And the Torah says, "Vate Lidros." She went to find out somehow from God. And there are all sorts again interpretations how she does that. And she is given the following prophecy. Take a look at the top page. Take a look at the second line. Understand Rifkov she's told understand that there are two not only two children in your womb but two nations. Two nations. And these two nations ye paredu they will separate. They will not necessarily they're not going to be they're not going to be fellow travelers. best. >> What? To put it >> not going to be best friends. >> No, not not going to be best friends. Correct. To put it to put it mildly. And one will always be stronger and the older will serve the younger. So let's focus on that middle statement. The rabbis say something very very powerful that really is very appropriate for our time as always. Gamarra says the following one will always be more powerful. Looking at the second second uh quote on your page concerning Cesaria and Jerusalem alam if somebody tells you that both of these cities are destroyed don't believe If they are both flourishing and there are citizenry within them and they're they're functioning, don't believe them. Again, Cesaria in the in the Gomorrah's quote here is representing what? Rome, right? Quesario. Yes, if Quesaria, if Cesaria is destroyed and is flourishing, you can believe that. And God forbid if God forbid is destroyed and Quesaria Cesaria is flourishing, you can believe that in a nutshell, what's the rabb what are the rabbis telling us? that these two very clear views of life and philosophy cannot coexist. We've had that before. We had that with load if you'll remember where where load tries to become to stay the nephew of Avam in Saddam. And we said they're irreconcilable positions here too. We're being told she's being told that they will be irreconcilable. And she's told Vavia she's also told that the younger will rule the older or lord over the older. So these this is she's already told this before the children are born, right? So she has this in her head. She knows that this is a prophecy that she's received and it probably guides her subsequent actions as well. Go to the next statement. We're looking at the events or at the situations that set the stage for the major event. We're going to look at as now he's very I very carefully translated this loved Asave of his game and Rifka loves Yakov doesn't say Rifka or says Rifka loves Yakov. So along come the rabbis and they tell us, you know, there's there's something powerful in this statement. What's the difference between love and and Rifka's love? >> Conditional or unconditional love. Correct? If if it is dove or if it's on something, then it's not that strong. And Yitzk is clearly favoring Asov because he provides for him. Rivka loves Yakov and and that statement of of oh Have as Yakov loves Yakov again is very powerful. It's a love that is not conditional. And not only is it a love that's not conditional, it's a love that what? Endures. It's constant. Next. Meos Ben love was as Yitsk grew older and he had trouble seeing trouble seeing his eyes dimmed and he called Asov and he says Asov and Asov says here I am. Now what does it mean when we say that Gitsk was blind? This very interesting question. Take a look at the next statement on your page. Basically, this is a famous medish in Medish Rabb. And what it says is that when Yeetszuk was tied onto the altar during a angels cried >> and the tears that the angels produced what? >> Went into his eyes and blinded him. All right? Now, we could take that again. I've told you before that that medrashim need not be taken literally. We can we can say okay that makes sense that but I believe there's something else that the medish is telling us. The medish is telling us I believe that the yako was a formative event in Yeitzk's life that colored the way he saw the world. And you can see that if you look I said we're we're skipping over a little bit but I don't want to leave him entirely. If you look at the text is never comfortable where he is. It's always lagur. He's in the he's the only one to leave cananan but it never says vesv. It never says that he's settled in cananan. It's always god even says to him guros you're unsettled. That gives rise to the tradition by the way that that when we count the 400 years that the that the hag refers to in terms of um being subservient to a strange people. It begins say with it begins with and the the answer is only because he was never never comfortable. So this all this is setting the stage because one of the questions we're going to have to ask is why does Yitzkak not see the truth? Why doesn't he see? And I'll tell you a story a truth an event that I that I that was very formative for me when I was in before I was in Englewood I was in PTOIC Maryland and they had in Washington the first survivors conference and this was survivors from the show. I went as a rabbi. I felt un un not not not uh worthy because I thank God my my parents were not were not in the show and my grandparents were not in the show but I went at one point we were in Kya the stadium I think it was I forget what it's called >> and we were being spoken to by politicians and I want you to picture there are the whole stadium is full every time someone mentioned the land, the state of Israel, the entire place stood up and cheered every time. >> And it was unbelievably moving. And what it cemented for me was that survivors need something concrete to be able to move on. And thank God God provided us with that. that he provided us with the fact that that the people could move on. But not only the people could move on. These survivors could could move on because there was something imagine survivors who see members of the IDF. You know it to see that to to to see Jewish people defending themselves in a state this is it's it's unimaginable to them. Yeetszk is the first survivor. Is the first survivor say that and I'm suggesting the following that one of the reasons he gravitates to Asaf is because Asov represents that strength that I told you we find in the state of Israel. He's he he's not going to gravitate to the to the son who sits and learns. He's going to gravitate to the sun that is out there and powerful and strong. And as a survivor, perhaps that's what he needed. Perhaps it's one way of understanding why he does not see. And therefore, when it says his eyes were dimmed, it may not only mean that he wasn't able to see. It means he didn't see the world. he didn't see what was happening or he wasn't able to interpret it the way that it should have been interpreted. Okay. So, all of those events set the stage. Everything there sets the stage for what's about to unfold. And we're now at the major event. And take a look at the plan. All right. So, you know this. Take a look at page number two. Rifka turns to Yakov. Says, "Yakov, bring me food. I'm going to dress you up. You're going to go and deceive your father. You're going to go and tell him that you're Asov because he's about to bless Asov and I want you to get the braha. Now, does that mean aside from the morality of this? Is there anything that that bothers you? A really fundamental question here. >> What wouldn't >> Right. Right. How does a braha work? You know, if I if I give a braha to my son AI thinking that he's yasi, does he get the braha even though it's not the braha that I meant for him? I mean, what's it's not magic simply because I I say the words, right? So, what's going on here? Even if Yakov receives the brah, he's receiving the brah that was meant by. So how how does that braha affect him and how is it possible and what is the power of a braha when you think about it now that we're raising opening that door that Pandora's box hold on a minute you say we say mish for people who are sick God is going to decide on the basis of whether they deserve to get better or not how what is my going to do what do we believe about the power of Abra. So an answer can be found at the bottom of page number two. And the first words that Baraku says to Abraham when he sends him on his journey among the things he says the braha, you will be a blessing. And the rabbis say, if you turn the page to number three, the rabbis say, well, actually, I don't have it. I'll just say it. I'll say it out off the page. The rabbis say that what does it mean? You will be a blessing. Until now, God says, I was the one who delivered blessings. I am retreat. I'm giving you the opportunity now to have the strength of Abra. And what does that mean? I mean, it really talks about file in general. And it's a much deeper uh event, a deeper um deeper thought that we need to to explore that we have time for. But what we believe is that God retreats and gives us the power to affect what he does. And therefore, if someone is ill and and we're praying for that person, is going to listen no matter what the what the situation is with that. That adds to that person's merit. And what we do makes a difference. when we pray for ourselves is saying I'm giving you that chance. I'm giving you that opportunity. Yes. >> How do you see the in that context? Padakanim in that context is a fact I I won't go into it at length but just very briefly piratanim comes in the Torah at a time in a parha where the entire parha is dealing it's a very staccato para it's dealing different themes it's dealing with harmony within the camp and what's the greatest shalom so it's the kanim are blessing the people that you will achieve the harmony within your camp and within your people and that is giving them the power to bless us that way. >> But again, we're not saying they they will place they will place my name on the people and I will bless them. Of course, that's what we believe. Again, it's not that I believe that my blessing is going to miraculously accomplish something. It's going to move, which is exactly what we're saying. And think about it for a moment and I'll the make is an extremely unusual before they say what do they do? They don't say the per God who created the uh puta in our ancestor is what's the last word. I I believe that what the Torah is saying is that when we have aavo that the shalom doesn't just depend on a he on hashem's efforts depends on our efforts. So that's the way I would view it. Much more to talk about there. All right. Anyway, so we we got real problems when we look at this. Now let's take a look at the other problems which are obvious. The morality deceiving your father. Is that the right thing? Is that correct? Uh stealing a braha from your brother. How do we explain that? How do how how do we interpret these events in a way that that we can sit easy with what's happening? And it's very hard. So take a look if you will at a very interesting there are all sorts of interpretations. All sorts of interpretations. But there's a very fascinating point that is made in the Torah. Let's take a look first of all at the bar that Yakov gets when he is masquerading as it's on the top of page number three. >> Page three, right? It says Yakov comes close to his father. He kisses him. blesses him a say this is part of the but it's also mirroring what I said before you know this is the son that's out in the field this is a son that's doing things this is a power all right next and now look at the in essence yes >> the way I interpret this is evidently he didn't the prophet he knew which thing the word >> it could be >> by the end he al whether he's suspecting anything now by the end of the event he's certainly not sure right all right because I don't understand you're not talking like as let's take a look at the May God give to you from the de of the from the the rain of the heavens and from the fatness of the land and much visiro and much uh grain and and produce nations will serve you. and your the children of your mother will bow down to you. Again, this is for mirroring again that prophecy that that Rifka received. Those who curse you will be cursed and those who bless you will be blessed. Anything strike you about that braha? >> It doesn't sound like the braha that connects the all. >> Yeah, I wouldn't think it does. >> This is a braha that is all material physical wealth. Right. In other words, is there any spiritual dimension to this braha? >> I don't see it. Yes. >> Okay. All right. That's true. But one could argue that that is those who curse you will be cursed, those who bless you will be blessed is part of the statement that nations will you know that you're going to be able to succeed on the physical level because those who curse you are going to be cursed. They're not going to succeed and you will it other than that maybe it's a hint of some spirituality but there's no comment about God. There's no comment about tradition. There's no comment about spirituality. It's totally gashmos, right? It's totally now >> nothing, >> right? Nothing about that. Not all all correct. That's the braha. >> Now remember, keep in your mind that he's saying that thinking that he's speaking to. Now take a look at another brah which many people don't pay attention to. This is a brahov that Yitsk gives to Yakov when he knows it's Yakov. All right. Where where what is the the scene? Rifka is afraid that Asov is going to kill Yakov. She says, "Why should I lose both of my children? If he does that, I'll lose him. I'll say go to your father and tell him that you have to go back to Aramar to find a wife and to get to go away. blesses before he embarks on that journey. Take a look at that. Number three, the second paragraph. And he tells him, "Don't take a wife from the daughters of Kanan. Go back to Panaram to the home of Musuel of I'm sorry. Go to the to the home of the father of your mother, etc. And God will bless you and make you plentiful and many. You will be a great nation. And may he give you the blessing of a to you and to your progeny is to to inher inher well it's not really in to acquire to acquire the land. Now that's a very different. So there are those that suggest that we have the story all wrong. It's not that I mean Yah the Torah tells us that that we that Yakov uh that Yitzk prefers as but it doesn't tell us that that was to the exclusion of Yakov. Maybe he was a very good father on one level. He looked at his two children and he said alo I've got to teach and and urge each child to reach the success in the area that they will succeed in. And therefore if I'm talking to Asov, I'm going to give him what? I'm going to give him of physicality. I'm going to tell him to succeed. And if I'm talking to Yanov, I will and my guy go and my concept is the rabbis say that the two of them will create a partnership. Asov is going to take care of Yakov. That's it'll be fine. Yakov is going to sit and learn and Asov will take care of. What does Rifka Why does she why does she object? because Yakov needs to get both brahoot for two reasons. Number one, because she does says you can't make a partnership with Asov. That's that that's that's not going to work. You can't trust that. And number two, you've got to succeed in both worlds. You have to not just sit in the tent and learn. You have to be able to succeed outside in the physical world. And therefore I want you to get now as I said this is very relevant for our arguments in our day here in Israel whether or not what we I'm not going to get political now but the fact is that that she is basically saying you must get both braot it's not enough that you're going to get the braha that's appropriate for you have to get the physical braha as well yes >> you're assuming that you can knew what he's going to do we don't know possible that thought >> that was going that was going to give the >> right >> and the problem could have been a lack of communication. >> Wait, look, there's certainly an issue of a lack of communication here, right? >> Just from the text, >> right? Just from the text. Um, yeah, we don't know. Weren't it weren't we're but maybe upon hearing the braha that he gave to I I I go further. I think that she knew >> just my I my gut is that she knew what Yitzk was going to say to each child and she knew that Yakov needed to get both those and not only did he have to get both those he has to see himself getting those brahood he has to recognize that that this is the only way I can succeed in life is if I am studying and working and doing what needs to Okay, I'm I'm getting a lot of hands up. So again, I'll take it unless it's immediate. I'll take it at the end of the class. Okay. All right. So therefore, what we're suggesting is a possibility possibility that it's not that Ysk doesn't like Yakov. It's not that he only likes Asov. It's that he prefers Asa for a variety of reasons. But he knows his children. But he knows his children. He doesn't know what the children need. And Rifka is the one who sees that. And just remember that Rifka is the one who is able to see the world more clearly. And I have a theory about that if you read Torah tidbits this month. um that Abraham sends Elezar back to where he came from which is counterintuitive because he wanted someone who takes the same journey that he took in the next generation and that they she's he looks at he looks at Yitsk he says I was able to create this this bo this um balance of gtov I was able to define myself because I came from somewhere else. He's born here. Afra may not know. He's never going to leave. He's the only one of the patriarchs. Never going to leave. He's going to be friends with uh Yonko Kanani down the block. And how's he going to he needs I need someone who's going to see the world. And therefore he insists that Eleazar go back and bring someone who to make the same journey that he made so that that person would be able to see reality the way it needs to be seen. And of course of the two Rivka does. Okay. Now let's go on because there are other issues here. Let's go to the morality. All right. So let's that's a question that's very critical. In other words, even if we say that it's not that he's stealing the bra, but he's getting both bra whatever, the way it's done is really problematic, isn't it? It's it's so we find that there are various different approaches as to how to buffer. I don't think we ever really answer that question, but we buffer its strength. The first on page number four is from hesitation to denial. What do I mean by that? The look at the first quote. Yanakov turns to Rifka when she tells him, "I want you to masquerade and go to your father." He says, "Perhaps my father will touch me and realize and I'll be as a trickster in his eyes." Now, there are two words the commentaries point out. There are two words in the Torah for maybe. Uli and pen. Pen always means they say something that you don't want to have happen. Uli always means something that you do want to have happen. So those commentaries who say that suggest that this is Yakov saying I I certainly hope my father figures this out. I don't want to go through with this. And the next sentence also tells us it says Look at all the verbs there. He went and he took and he brought. So whenever the Torah tells you a lot of verbs, it means one of two things. It's either the person is very doing with elacrity or he's doing it with hesitation and therefore that's the possibility. So that's one possibility. And and what we're saying is that that at least at least it buffers the problem a little bit by saying that Yakov knows that this isn't correct and he wants he's hoping he can get out of it next. Then you have the the the text itself and he and here's an example of something I've told you before. There is a great debate between the commentaries and the rabbis across time. Can we find fault with the heroes of the Torah? And can the commentaries find fault? So there are two at the opposite ends of the spectrum. There are two positions. One is you can't. They were great. They're terrific. They're perfect. Everything went they did everything right. And there are those who say no, they're learning. They're on a curve. This is step by step. We're learning things. This is and they made mistakes. And there when you learn, you're you're going to make mistakes. How you see that debate colors the very next sentence. Take a look at page number four, the third paragraph. Arak says to Yakov, who are you? And what does he say? Ani Asov. Wow. All right. I am As of your firstborn. So if you take that literally, it's a lie, right? It's it it it's and that creates very serious problems. Along comes Rashi quoting earlier sources and he says, "No, you're punctuating the the text wrong. Anohi, I am who I am and Asov is your firstborn." So you see what is what is he doing? He's he's saying, I cannot accept that Yakov would actually say it the way you're interpreting it. And therefore I am forced to take a position which is and it it does doesn't do justice to the text. I mean that certainly is not the literal explanation of the text but but he you you sense the discomfort. I can't believe that Jacob would say so it has to be that he's saying I am who I am and as all right next but but again what I want you very often we learn these these statements and we just basically you know say how the answer is he's moved by a very powerful force and that is I cannot accept that kind of act action on the part of the patriarchs I have to I have to get out of that box and Therefore, he's interpreting that way. Also, it says he then he says Jacobsk says to him, "Are you my are you really?" And as we said, he's beginning to suspect. And and he answers ani I am. So the rabbis say those who are on that end of the spectrum, he doesn't say an he says ani. What the difference is is not clear to me. But but the point is that ani would be I really am who I'm saying I am and ani is I am who I am. So these are this is the this is a struggle and you can feel the struggle you can sense it and uh yeah >> very how is it in the Trump >> in the in the Trump in the punctuation it's an yeah no this is very very hard to to to to to accept that as a literal explanation of the text but I'm trying to show you how why why Rashi and those before him have to do it because they're on that end of the spectrum that says I can't accept all right next other possibilities all right when we deal with the morality legally look at uh number two on the page legally sale of the birthright synonymous with braha question mark there's an event that happens before all of this, right? And that is Y Asov comes in from the field and he says, "I'm thirsty. I'm hungry." And and he sees that Yakov's cooking up a soup. And he says, "Give me from halitain law. Give me from the hadome. Give me from that red lentil soup, please." Not please give me cuz I'm tired. I Now there all sorts of interpretations is what he's actually saying. So what does Yako say to him? All right, I'll give it to you if you sell me. if you give me the birthright. Again, that's an amazing statement and and problematic, but As agrees. So, some of the commentaries will say that Yanov is not stealing the brahov from Asov. Yanov was already given the brah and now he's just taking what he already had. Now the it's a debate because it's not clear that the birthright and the braha are ex are are synonymous. It's possible that the birthright is one thing and the braha is another. But those who say that that this is the e an explanation of the yakov's action say that it's they are synonymous later or now. Okay. Okay. Next. That's one possibility. Another possibility if look at section 2.2 all's fair in love and war. All right. That's all right. There are those who say, you know what? Well, let let me ask you a question. If we're fighting an enemy, do we sometimes use deceit? We sure do, right? I mean, spies this, that, right? Where deceit? Deceit is a tool. when you're fighting when you're fighting a a monumental fight. So there are those who say this is this is what what happens here is critical to the future and therefore he has the right to use every tool at his disposal and Rifka has the right to what to make him do that. All right and therefore all is fair and love and war. Finally, and this is really powerful. Another way to look at what happens here is what go comes around goes around. What do I mean by that? Yakov deceives his father. What happens to Yakov throughout his life >> over and over and over again? Right? Take a look. Right? Take a look at at at Lavon who and again the bottom of page four. Take a look at Lavon, right? And Lavon puts has has um Leo go and and you know and and masquerade as as Rael when he is confronted by Yakov and Yanov says to him, "How could you do something like this?" What's his answer? We don't do things like that here to put the younger before the older. So there are two explanations. One is that he is and they're both right. One is that he's hiding behind community mores or rules. We don't do things like that here. But what's he saying to Yakob? you you may put the younger before the older, but we don't do things like that here, right? And it's very clear that he's basically, as you say, giving basically saying, you know, you're getting what you're getting what you deserve. Let's go to the next. And this is a fascinating medish. And this again, the medish sometimes, and we've not encountered this before, the medish sometimes imagines conversations that we don't have. and fills in the blanks because the Medish is teaching us something. So what what is happening here? The Medish asks a fundamental question. What did Yakov say to Leo and Leo say to Yakov when they woke up the next morning? Right? What was the first conversation of the newlyweds? Right? That's that's the question that that the Medish is asking. >> But and the madress. Take a look right. Take a look at all through the night she made herself appear like when he gets up and he turn rolls over and he sees oh my god it's not roel it's le what does he say he says basis daughter of a trickster why have you deceived me. All right. So, in other words, he kind of is he's kind of upset, right? To which the kazal say, what does Leo respond, right? Right. And you said she's not punctuated. All right. In other words, well, who are you to talk? So, what is the medish saying? Again, the medish wasn't there. It's imagining the conversation, but it's saying, take a look. What comes around goes around. In other words, you maybe may it's possible that Yakov had every right to do it. But when you open up the Pandora's box, right, it's gonna it's going to come and bite you as well. Go to the next. Now, this isn't obviously isn't the only time that he's deceived, right? Take a look at at uh a couple of other things. Take a look at page number five. He basically says to to Leo and Rael as your father deceived me over and over again during my time here. Now we don't see that in the text as it's happening but it's just the testimony of Yakov that Lavan you know Lavan would say okay you get all the spotted sheep right and then all sheep were born spotted spotted because aeshbaru was favoring Jacob so he says okay no no you don't get the spotted sheep you get the striped sheep so now all the all the sheep that were born were striped basically but Asov is but but love one is trying to trick him to deceive him to to take away that which is he is earning. So again that's a possibility. Then the event with Shrem what happens when he comes back to the land of Israel and they he his Dina is abducted right Dina is abducted by the son of the and and the head of the city of Shem or the son of the head of the city of Shem. And the brothers turn they they they say the the Shemmites come to to uh to the to the brothers and say look we want to let's be friends. Let's you know let's uh what let's uh let's let's work together here. And the brothers say, "Okay, we'll get we'll we'll one one one one thing. You have to have you all the males in your town have to be circumcised. That's that's a preerequisite for us being able to work together." Now, there I I heard a sheer where where the the the gruff said basically that they probably didn't think that they would do it, right? In other words, they probably didn't think that that that because he loves Dena or wants Dena that everybody in in Schm is going to be willing all the men are going to be willing to have a circumcision. So, they were putting up a a possibility that very well might have been refused because they don't want it to happen. What happens of course is the themites agree. They agree not because of the love to Dina. They agree because the way it's projected is we're going to we're going to be able to benefit from this friendship. We're going to be able to become rich. We're so they do. And what happens? Shimon and Ley take advantage of the weakness of the city. Go into the city on the third day since the circumcision. And I think I've told you before that having visited many people in the hospital, I often find that the third day is the hardest after an operation. Maybe because you're you maybe because at that point you're more aware, but whatever. So that's when they're weakest and they go in and they destroy and slaughter the whole city. Did Jacob know that's going to happen? No. that he's deceived again by his sons. And not only is he deceived, but he says to them, "You shouldn't have done that." But what's interesting, and this is, you have to read the text very carefully. What's interesting is how he pouches that. Take a look at page at five. Um, take a look at the second paragraph. >> What? Page number five. Second paragraph, he says to them, they're going to But what? What's he saying? You shouldn't have done that. Why? Because you're making us vulnerable. Does he say you shouldn't have done it because it's the wrong thing to do? No, he didn't say that. Says you shouldn't have done it because what? Because you've made us vulnerable and we are few in number and they're all going to get together and they're all going to destroy us. How could you do something like that? To which Shimon and Ley give a a powerful answer. What do they say? Una says, "Are you willing to stand by and allow our sister to be treated like a harlot?" Period. And that ends the conversation. And the question is who the Torah doesn't tell us really who's right there. In other words, there are two two very clear number one, the Torah tells us that Yakov is not talking about the morality. He's talking about the practicality, right? and and the danger. And the answer that Shimon Levy give is too bad. We can't let that we can't let that stand. And maybe they're right. The Torah doesn't say Shim right or Yako's right. Doesn't say with with that balance who who who wins. Okay. Next, finally, what is the not on your page because you know we know it so clearly. When does Yakov get deceived in the most powerful way? When the brothers sell Yoseph. And what do they do? They take account. They drip dip it in blood and they say, "Is this the coat of your son Yoseph?" And they deceive him. So poor Yakov is deceived over and over and over again. And is the Torah telling us, as I said, you know, whether you have a right or you don't have a right, when you act a certain way, it's going to have an impact. And that seems to be what the Torah is stating. >> What? A mother did it, too. Right. A mother actually it made him do it. Correct. We We're not talking about that at this point. But all right. Finally, in on page number five, what I what I call God's verdict, right? What is God's verdict? What does God finally say about this whole thing? He changes Yakov's name twice, right? And each time he basically is saying, "You deserve what you're getting." In other words, you struggled for it. Maybe you misststepped for it. I'm not going to. But but I agree that you should have this blessing and that you should have this success. And each of those times. Now, what's fascinating, it's I'm just going to give you a riddle. What changes twice in the Torah and doesn't seem to change at all? And that's Yakov's name, right? Because he's called Yakov. And then as soon as God go God calls him, you're going to be called Israel, then it's so we're going to talk about that. We're going to talk about Yakov's name and that switch and what it what it represents. But again, basically seems to be saying that Braha ended up where it needed to end up, right? It ended up where it needed to be. And with all of the problems and with all of the issues and with everything we've discussed, the end is correct. And Yakov understands that. And by the way, one other thing, and I'll we'll close because I'm running a little late. Yakov, when when I tell you that Rufka pushes him to to succeed on the even what she has him do with his father is pushing him out of the tent. She's saying you have to fight for that brah. You have to and you have to act for it. And she end and he ends up being a very successful uh merchant uh owner of cattle. He becomes very successful because both brahoot were necessary for his survival. Okay, we'll stop there. Um I'm willing to take any comments or questions but unless the person