Chanukah in Halacha and Hashkafa | Rabbi Anthony Manning | December 10th 2025

doing the kanaki yomun. So we're starting just a touch earlier and we're finishing significantly earlier. We're finishing this year at 5 minutes to 11. So it's going to be a quick 40minut share. So you can get lots more speakers in in this very special yun. Um the sharim the all today the yun especially sponsored by Amy Basan in memory of Amy's father David. His yite is which was a couple of days ago. Is Amy here? I don't see her. She usually sits over there. >> She's not feeling well. Well, thank thank you very much for the sponsorship. We wish you a fa and hope to see you very soon. And the Shirim for the year, our sponsored Leilu Nishmo branded and Zelig bin Kman Alma Shalom should be a an aliyah for then a Shamas. Okay, a little bit of hashkafic focus on Khaneka. As Khan approaches, our minds turn to Greeks, to candles, and to Kashm. uh let's talk a little bit about all three and then focus in specifically on one element of this that I think is fascinating that we haven't spoken about in this forum. Let's start with the obvious. Uh let's start with the Greeks. Uh the first mention in the Torah of Yavan is of course as the son the fourth son of Yeett. Uh and we see already at the beginning of the year uh a an interesting uh dichotomy within Ye. What what is our attitude towards? So have a look at number one says the Noah in his to his sons. God should give beauty and he should live in the tents of shame. Now the big question is who's the he? Is it and he and God? God will give beauty to yeet but the vav can be a but but god really lives with shem meaning what they have is superficial beauty but they don't have the tense they don't have themies they don't have the Torah or is the he actually yed that god will give ye beauty to ye and he yed will live in the tense of she so takes the former approach which rashi mirrors here in number two it says isra is the of Hashem only dwells with Israel. So don't think for one minute the Greeks Yavan have got the they don't have the inner spiritual reality. However, the Yonatan seems to take a slightly different approach and he uh translates here God will beautify if you like the the the dwellings of Yeano and his children will convert and they the children ye's children will dwell in the tent of so he is is now referring to Ye. There's some kind of partnership between Yeed and Sheb. Now, albeit that Yeed has converted. But what do converts bring with them when they convert? What do Balchuva bring with them when they convert, they bring something a little bit different. They bring a different culture. They bring a different uh background. And we see that the Gomorrah already focuses on this with a fascinating where the Mishna Pascans that a safer Torah can be written in languages other than Hebrew. Doesn't have to be in Hebrew. So if you look here in the even when it comes to a safer Torah, they didn't give a that it should be written in any language other than Greek. Why Greek? You can write a safer Torah in ancient Greek. Now there's a debate. Does that mean it has to be written in Hebrew letters but but with transliterating the Greek? Okay. Or could it even be written in ancient Greek? Let's go with Hebrew letters transliterated in Greek. But I'm not interested in that so much. My time, what is the reason the Greek gets a special focus for a safer Torah? My time at the Raen. Sorry, my brain's not in gear yet this morning. What is the reason of because the POS says it's from this meaning read this that we need to make some kind of combination some kind of sh between shame and ye that God gives beauty to yeed that yeet's words will be in the tense of shame and that's what this is it's a safer Torah written in Greek the words of Yeett but in the Torah of Shem that kind of partnership and that's a that's a fascinating partnership. Um Rav um uh I think it's Rav who brings this down uh Rav Matis uh Rav Mattis Weinberg brings this down as an idea that if you take Yavan which of course is a beautiful aesthetic uh word with a yud and a vav and a n it has a certain a certain architecture to it a beauty to it and you and you all it's lacking is the sadic shem is the sadic if you put the sadic together with the yavan then you get seion Oh, you get that's a beautiful combination. And he says that expresses this idea that the Gomorrah is saying that we take that situs of the Tory, we take the beauty of and we get together. >> Yes, sir. >> Greek philosophy. >> Ah, so we'll get there. That we'll get there. So here the Gomorrah is only going as far as Greek language, but we're going to get to Greek philosophy in a couple of minutes. Thank you for that for that preview of what we're going to be talking about in about 20 minutes from now. Let's talk for a second, put that question on hold. Let's talk about lights. Let's go back to the very beginning. The very first creation was the creation of light. And we see number five that God saw the light was good but he and then he separated it. So rashy famous rashy number five God saw that it's not appropriate. This light is only for sadikim. It's not for rashim. So you see immediately this this this separation between sadikim and you should already be hearing a little bit of the alanim. Yeahim this idea of the two types. God saw this light is not for a shine and he separates it meaning this was not a regular light. This is not the light the physical light that we use from the sun. As you know the sun was put in place on day four. This is day one. This is a different kind of light. This is a spiritual light. This is a light which is not to be used. The difference between kaneka candles and shabas candles. Shabas candles a light which is to be used must be used. Otherwise you're it's a khanak lights is a light which mustn't be used. This is the original light which mustn't be used by certain people. And how long did that original primordial light last? Number six for 36 hours was able to use that original light which was still available for him and him and Kava because they were the original sanikim on the day that that was created from the first day 36 hours. were 12 hours on Friday, 12 hours through the night of Shabas because this is not a physical light. This is an enlightenment shabas and 12 hours through Shabas and of course then it got dark and then into the week that Adam used this light he could see from one side of the world to the other. Again, this is not regular light. This is a light of enlightenment of of understanding. If you look at the the writings of the makubalin then this original statement let there be light is the first spark of that emerges out of the original sphere of keter. If you think of the the top spheres of keterma and bina orma and dat depending on how you're looking at it there's a lot to be said there is the spark the light the original light okay that has to be channeled into a certain real um construction but that original light isma and andish had access to that for 36 hours now you know the relevance of the number 36 what's 36 >> 36 candles on kaneka Look in the ro number seven. We light 36 candles obviously excluding the shamish on candles. These are the 36 hours of the original primordial light in so far as Adam and Kab were able to you use it. And of course you know the other 36. What's the other 36? >> Sadikim. Look here in number eight or this light was called orim. These are theim or light is associated with these are the 36 hours. And of course if you go over the page to page two we're doing quite going quite quickly on these. Number 10 you look at number 10 it says There's never less than 36 that can receive the light of the he brings apost for that as well. So here we have our first connection. Enlightenment kma sadikim 36. Okay. But not rashim. Rashe are not allowed to use that light. Who are the rashim? Who are the people who have to be in darkness? Number 11. So bracious. This these are all the four um four exiles. Zavu this sense of chaos is void. Zalus madai. This is mai. This is uh media. What is darkness? This original darkness. This is the Greeks. That their repression of the Jews put us into a darkness. They extinguished the light. Now, what was one of the main things that they told us we couldn't do? Study Torah. That's the enlightenment, the they they clamped down on this. So, we see the Greeks as dark. And you see now this kind of dichotomy. There's a darkness, there's a light, etc., etc. However, life is never that straightforward. And that's why we started with this kind of partnership between Yavan, between Yeett and Shem. Because it's not as binary as black and white. Look at number 13, the Zohar. We start with number 12. There's a very famous at the beginning of where has the vision of the chariot. It says there was a terrible storm, a windy storm coming from the north. Very appropriate for today actually. Okay. As as the storm Byron uh comes down towards us from the north bringing Gisha, please God. Um there's a storm coming from the north says ananal with great clouds the mitlak with fly fire and thunderstorms and lightning and clouds. And here's what we're focusing on the and the cloud has a silver lining. That's where it comes from. A halo around the cloud. There's a noa around the cloud. And there's a within the cloud. Now, anyone who's familiar with kabalo who knows about the ideas of the clip, the sources of of impurity. So they are identified from this pos the different kinds of uh kipods ru and ananadal and the most refined of all of the sort of negative forces is this noa baliv there's something which is not light but it's not completely dark it has it has a sheen it has a a sort of a halo around it look at the zoha three zohas for our consumption number 13 the it has light around it that is the Greek This refers to the Greeks because they have light around them but they don't have light within them because it says around them. It's right. It's around them. Light around them. Number 14. This is the parad has no blemish. This is the crave. They they are blemish free because they're close. They're close to the ways of imun. They're they're they're almost there. They're getting there. They're they're they're not quite there, but they're close to the ways of 15. Even more explicit says the Zohar has this light around it. From here we learn even though ultimately this is from the sitra. This is from the dark side. This is from the side of impurity. That is the Greeks. They have this. Nevertheless, there is a light around them. They're getting close. The light you don't have to push the Greeks out. All of the other kipots, as it were, you have to get rid. You have to get rid of them. There's nothing but negativity there. The Greeks, you don't have to push out. My timer, why says the Zohar begin? Because they do have a light. It's not an internal light. It's an external light. Citra de kaduca. They have a side of kadusha. They have that. You don't have to be dismissive of it. Don't be dismissive, says the Zohar of the Greeks. On the contrary, you need to bring them in. You need to bring that that Greek something in because it's redeemable. It's not to be completely pushed out. And in the preadic picks up on the Zohar we just read and says what are we talking about number 16 this is the Greeks and he quotes the Zohar in which we saw this sheen this halo is the Greeks because they have the light around them and now here's they're not like the other the kings or kingships or or exiles because they the other ones don't have this kind of closeness to that the Greeks have and here's your point because they have wisdom they also have is or enlightenment the 36th sadikim are darkness but the Greeks are both darkness and also this I mean we we don't we don't find that the ancient Egyptians or the ancient Babylonians or the ancient Persians. There's something that we wish to kind of take with us. We we push them out. That's a rejected hashkafa as it were. But the Greeks, they were into philosophy and and and ideas and wisdom. How can we push that out? That's something that we that we praise. That's something that we very much into. Okay? Because can set you on a straight path. It can and it can give you a certain nobility, proper behavior. It can give you ethics. It can give you morality. This is very interesting in this world. Or not, let's not say morality. Let's say um e stay with ethics. [clears throat] to the point that the earlier authorities he's thinking specifically of the Ram that he brought ex expansively quotes from from Aristotle it's really a kind of neoplatanized Aristotle the Rambam Rabbakia they bring extensively from these sources a but you should know says Roodam at the root inside the cloud when you're away from the halo who minus is a real heresy. There's something dangerous. There's a bite in it. And therefore, because he says they found out about Aristotle, that on an individual level, he was a a pretty unsavory individual in his own personal moralities. Now, I looked around a little bit to see if there's any other evidence of Aristotle's uh somewhat debortched lifestyle. I I couldn't find any. I give you that as a homework as to find out aris whether he lived up to his philosophy. I certainly know from, you know, modern day academics, they may talk and teach one thing. They don't always live what they teach. That is for sure. And as far as Yiddish is concerned, you know, a Rav or Tam who doesn't live what he preaches is a completely corrupt individual. whom you cannot accept that person at all. And therefore he says Aristotle had a had a a very sketchy personal morality and that's why it's compared to the pig the pig their who puts out his uh his trotters and says look how pure I am on the outside nevertheless but on the inside he only has tum on the inside and the purity is only external. We'll come back to to Khazirim uh in a little bit. But you see that what we're doing here is we're trying to get something out of the Greeks that we can get, not push them away like we maybe push like H. Hmon has no redeeming features. We just clap and and just destroy him. The Greeks, we don't clap when we hear Yava. We try and somehow bring it in. But there's a concern. Look at number 17. I am a wall says Shirid. I I have towers. I have war. There's a barrier. I place barriers. Jewish people insist. Torah insists there has to be barriers. Look at number 17 says the says the midrash. The Jew says to Hashem, we are that wall. We we'll erect our mass. our behavior, our actions, not just but our actions will be for us a wall, a protective wall against against immorality. And in fact, there is a beautiful um illusion to this. The wall that separated the Jews from the non-Jews in the temple was called the Sor and the Sor had a sign on it. And we found this sign. The sign is in the in the uh in a museum in Istanbul. And there's a sort of a there's a a fragment of a second sign that we found that's in the Israel museum and the sign is written in Greek interestingly of course because it's for non-Jews and it says it was a sign from the B mikdash that says non-Jews may not pass this point and if you do then your life is in your own hands the sign a beautiful Greek sign that we have this was on the sur 18 says the mission menu behind he goes through all the different barriers the next one in he said was The sorry says the mission. It was not a high wall was just high. And when the Greek kings took over and defiled the temple, they made 13 breaches in this wall. And when we took it over again, they kept those breaches there as a memory of what the Greeks stood for that they breached this barrier. Pit pitut literally is a breakthrough a barrier and we kept them vaguaz and then later they put special fences there and they made a special you know uh ritual there for connect them that when you went past these 13 places where the Greeks had breached the wall I don't exactly what they put there whether they just made a new wall or whether they made a special temporary wall or something if you were walking in the basa mikdash past one of these places you'd be a hishah you would bow down as a memory that these were the things that the Greeks had broken down that we stood for that not to break down. Um they broke down the walls of my mdal that's exactly this mush that we're talking about that the ans broke that down. Look at on the top of to sorry on this Mishna on the top of number 19. This wall that they breached was the difference between Jews and non-Jews. Jews came, non-Jews came, they all came to pray. Nevertheless, there was a separation. They're not the same. Because of that, says because they said, "No, no, no, no. The Yanim, the Greeks, saying, "We don't want any differences between Jews and non-Jews. We don't want any mitzvah. We don't want any of your Torah stuff." Well, because it was stopping them from getting further in when the Jews came back. This was if you would go to the base of mikdash this any day of the year not these breaches these 13 breaches were were were part of your avoid hashem interesting if you want to make a a fun uh quiz list of all the famous 13s in in Torah you can add these two to the list I mean you've got the obvious ones mitzvah and the ygiml midasim and the yiml mid of Ishmael and the yiml of the ramam and now you've got the yimlas and pitas. I give you a few more. There's yudgiml. There were there were 10 there were 13 stocker boxes shaped like chauffeurras in the basa mikdash. There were 13 tables on which they put the corbonus to process them. There are 13 tribes if you count. There are 13 months of the year in Alipia. There are lots of 13s. There are 13 brit made with au. So you there's lots of number 13s around. Yes sir. I'm a little confused because I'm not sure I understand how all of a sudden we're dealing with the Greeks as well. They were the ones who were >> they're not sadikin. >> No, I know. >> But they have a potential. If we can bring that in, we can elevate what they have. Well, they're not sadikim. They were rashim. We clearly they broke it down. But that's what the whole point is. that they have something in their culture which we don't want to reject is all these sources are saying that we don't accept them as a nation because they stood for a lot of things which we don't agree with as sort of breaches in morality academia without responsibility academia without action without morality without ethics just just preaching without practicing that we don't do but the idea of the of the that we bring in by the way here's a cute idea if you I saw a little while ago first of all uh The wants there to be 13 words in the bra of candles. So instead of saying it says so that makes 13 words again another 13. And also um uh theaniman if you take the last of the and you take the word can out of you get I don't know what that proves at all but it's it's it it's interesting you know take out the kam can and you get shame. So let's now talk about the what are we trying to distill out of the Greeks. So let's talk about this for a few minutes. Famous uh number 20 the GRA brings up look at the end of line one Ishmael's nephew asked his uncle Rabi Ishmael Ani what about someone like me I've learned all the Torah. Now you already know when your nephew asks you a question like that. I've learned all the Torah. You already know that there's going to be a fairly kind of uh rebut a rebuttal here. Like what do you mean you've learned all the Torah? Are you serious? But anyway, he says, I've learned all the Torah. Uncleanis, can I now go and learn Greek wisdom? Look, didn't we say that there's a certain positivity about theim? So, responded with the following. The safer Torah must never leave your mouth and you have to learn it day and night. Is that a yes or is that a no? We'll see. Go out now and check. Find a time which is neither day nor night. Meaning you have to learn Torah day and night. If you can find a time which is neither day nor nights, that's your that's your window. So is that yes or is that no? >> That's the point. A time which is neither day nor night. That is clearly a reference to what we call benosmashes. There is a suffix. There is a twilight zone literally which you cannot establish whether it's day or whether it's night. And that exists. You can't. It's a suffic which is un it's a doubt which is irresolvable. It's there. It's a fixed doubt. And therefore he's saying to his nephew if learn to during the day learning during the night as it were. In the twilight meaning in the kind of gray areas of life you can learn. Now there were people like the yats of yak of emden who literally only learned the mural during benes mashes in the evening. Well see that is not what the remar pascans but it's an interesting idea. Yes sir. >> No because he says find time which is not day and not night. Is not day and not night. is only so it needs to be somewhere in the middle. Yes. >> Actually is a suffer not not day and not night. >> It might be day might be night. >> Correct. >> But it could be one or the other, but it's definitely not. >> Okay. For as far as we're concerned, it's lo because we can't say whether it's day or night. It's either day or night. I I I I can't answer that question. So for me it is neither day nor night. It's a twilight zone. Tossfus asks a question. What is Rabel talking about? He answers his his nephew in this cryptic way. Find this kind of it's to learn Greek wisdom says to tamer. This is astounding. Number 21 not know that they made a gazer against learning Greek wisdom. Why didn't he just tell him assa? It's clearly assaer. Why is he why is he even debating it? What does he mean? Osa number 22 kashim. Ah, now the kashman kashitsaru. Sorry, my my glasses are not working well today. Kashitaru kashima when the kashman were fighting with each other. The civil war when it all went wrong and was inside was outside every day. They would they would put a rope like a chain with a basket and they would uh they would lower down golden coins from inside uh hirinus inside in the siege but the brother the civil war he says okay you know we we were killing each other but you still got to do the corbonus which is actually very interesting like you know really they were prepared to kill each other but they still felt that it was important to keep the temple service going. This is kind of part of the problem. The the rot that set in at the end of the second base of mikdash. It reminds me of the the garra about the two con chasing, you know, running up the ramp because that was how they decided who was going to leave the service. And one takes the knife and and stabs the other and and in the heart and he's lying almost dead and the father of the stabbed boy runs in in in a panic and and he pulls out the knife and says, "Oh, Barak Hashem, we got the knife out before he died, so the knife is not tame. And the Gomorrah says that's that's how it's how far it's gone at the end of the BA mikdash that people are more worried about Tuma and Tara than they are about murdering people his own son and and here you see as well they were they were pulling at least they were giving them I suppose the corbonus what happened there was an old guy standing outside with Aristo he was a philosopher let's translate it like that Greek philosopher and he said okay this is this is why You're not winning the war's man all the time they're doing the temple service and they're not going to be you're not going to win the war because they have all this merit. So the next day where they when they put down they sent down the golden coins in the basket instead of sending up a sheep they sense up a pig. the wall again, the walls that stand, the breach of the walls. When the pig got to halfway up the walls, he thrust his his uh his claws as it were, his trotters into the wall, aramel shook. It was it was a it was an earthquake moment because there was a terrible breach of this wall. But at that point they saidim cursed is the man who raises pigs in Israel and that remained even to this day there's a real uh taboo in terms of Israeli culture about uh about Kazirim. Okay. I once when I was a junior lawyer worked on a film called Leon the pig farmer where a Jew inherited a pig farm. It's really not such a great film, but if you're interested in Jewish comedy about so so look look to that happy cursed is the guy that teaches his son Greek wisdom. Um that's that's that's a terrible thing that's cursed. So you know why did I not know this or did he know this? Clearly he did know this. Why did he not just say to his nephew, "Cursed is the person who learns Greek wisdom?" We'll see in a minute. So the Gomorrah first asks, "Really? Is Greek wisdom prohibited? Didn't we say I'm a Rebi Israelis?" Rebi turns around and says, "If you're init, you should be speaking Hebrew or Greek?" That's the desired second option. Not Aramaic or Yiddish. I was going for Yiddish in Israel obviously. So but ah so the Gmorrah says no we're not talking about the Greek language the Greek language has nothing wrong with the Greek philosophy that's the problem so the again is really prohibited the Jewish people says I remember for my father there were a thousand young men learning in my grand in my father's academy in Israel. 500 learned Torah and 500 were learning Aristotle and Plato and Pythagoras and all the Greek uh the Greek wisdom. So, so it's obviously not prohibited. So, the Gmorra says an interesting Amri. So, you could answer Shani Bal. It was different. Raal had a different reality. Okay, they were croim lus. They were close. They were in politics. They were connected to the government. They had to know this. They were people that had to know this stuff so they could have an interface and a and a and a dialogue with the non-Jewish government. They had to understand. So even if cockus is apparently a problem, it's not a problem for everybody. It's a problem for some people. And the Meri who's quoted in number 23 um actually brings this down and says you see from here um the miri says this is the mukbas quoting the I won't do it inside now because we're going to run out of time but the mukbas here quotes the miri says you see from here there are certain people that shouldn't be learning Greek wisdom and there are certain people that should be learning or can learn in fact he says should be learning Greek wisdom because it'll actually strengthen them. So Greek wisdom is an interesting thing. It's not a binary thing. No, everyone has to stay away from it. You have to know who this person yes this person no this person can do. He says someone who is a who is solid in their Torah and has learned for them learning Greek wisdom will actually strengthen their religious connection by teaching them different perspectives. Let's say that we don't follow but for other people it will weaken. So the Meri says that's what you're learning from this Gmorrah. There are different types of uh people and they have a different if you like. It's not just one thing. Therefore, Greek wisdom is not completely prohibited. And that's why Rabi is turns around to his nephew and says, "I'm not going to say it's prohibited because you are a talented. I just don't want it to be your main focus. You find the Twilight Zone uh and it's not clearly prohibited. Look over to page four. I brought you other answers." Maybe was uh maybe discouraged and later became prohibited. But actually what I uh what I very much like is 26 and 27 here the Urashami which we'll see in a minute when it brings down that story of Rabi Ishmael and his nephew it's not it it's not quoted in their name it's quoted in a different name. So two commentaries here make the same point. Look at number 26 asks are you allowed to teach your son Greek wisdom Greek philosophy. So that so this uh the the shor says as follows he quotes the gar in the we just saw we have the gear and we have a slightly different conversation but it's the same basic question and says it's I don't understand don't we know that there was a gazer against Greek wisdom and he says a very important thing the lera I actually have a different uh distinction delight us through well it's you teach you you're not allowed to teach your uh son Greek wisdom because there are people out there who use this against the Jewish people they will use this and they will pervert it and they will twist it like we saw the zakane when he was advising um Aristobus this is how to undermine the Jewish people. There are some people that are going to misuse and abuse it. Therefore, don't teach it. Sorry, back to in number 26 there. One second. But if the person himself that knows themsself that they won't abuse the Greek wisdom shi it's [clears throat] mut and the next source makes the same point which is they only said you're not allowed to teach Greek wisdom. They never said you're not allowed to learn Greek wisdom. Very interesting distinction. Meaning what's the problem? We're worried about having a curriculum. We're going to have a curriculum and there going to be a few people sitting in that class who are going to take it and they're going to abuse it and they're going to use it for wrong purposes. But if you know somebody knows themselves to the point and Rabi Ishmael knew his nephew he said to him you can learn Greek wisdom but you have to find the right moments to learn it. And therefore there is this interesting uh distinction. Also an interesting distinction if you look in number 28 um when this Gomorrah is brought in the Yashami look at the the second uh line on the end rabbar bashame and he puts out the idea like this is like we saw because there are people who will who will be of the Jews they will use this wisdom to hand Jews over to the authorities but then says read meaning your son can learn it if he's the right kind of guy but you shouldn't teach it to your son but you should teach it to your daughter or at least you cann because for a young woman Greek wisdom is not just a potential negative but it's actually a positive it's a that she's an educated secularly educated young woman this is a remarkable uralami I brought you a number 29 the nephesh who says look in his commentary right at the very end of this 29 this second half that Greek philosophy this wisdom is a is a praise and a beauty for a woman that because we're not worried that women will abuse the knowledge and report the Jewish people to the authorities now that could be because women were just not in contact with the authorities and they were doing their own thing and therefore or it's it's a safe bet. Or it could be just a statement that like we're just less concerned when it comes to women that they're going to abuse what we're teaching them. They're going to use it. I only have three minutes. I'm sorry. I can't take her question right now. And therefore, you have this uh interesting uh question here. Number 30 and 31. Let's finish off with this. 30 is the says the what's the what should a person be learning? Certainly a man should be learning Torah. says the don't learn secular wisdoms but then he says but actually you are allowed to learn them means that's his translation of in a kind of less cav less fixed way you are allowed to learn you learn them as long as you don't learn heresy meaning you can learn the Greek wisdom because we do believe that there's a light shining around it. We do believe there's something we want to bring in but it can't be your main thing. It has to be a secondary. It has to be if you like the maid servant like the ram says the maid servant for Torah but it it but you can learn it and you can do it. Let me leave you with a beautiful midrash [clears throat] which is very appetite. Asav and Yakov Asav is chasing Yakov around Israel to kill him and eventually they meet up last week's para and he kisses him and there are dots over there and he why what is the what are the dots the first opinion which is quotes is that genuinely melted inside and he wasn't trying to kill him and He kissed him with his whole heart. Turns around says in Kane, if that's the case, why do you have the dots there? If it was a real kiss, then you don't need any special like dots. The dots are there to teach you there's something unusual about this kiss. But he didn't really come to kiss him. And are almost the same word, a kiss and a bite. In Hebrew, the word, it means a weapon. Yeah. When the guy at the supermarket asks you nikk, he's not asking for a kiss. Just get that clear. [laughter] Yeah. Don't get that wrong. It's a mistake you only make once. Okay. Okay. It's a it's a there's something violent there. A little nashka. What happens? And every second grade kid can tell you the story. So Jacob's neck turns to marble. The shell Russia and the Russia Asan has his teeth knocked out. Why does the terrorist say they're crying? Jacob's crying on his out because of his neck. Someone's trying to bite his neck off and Asab's crying because his teeth are all falling out. Every kid can tell you that med. I went to a high school in uh Bakov in uh America just now and I quoted this medish and I said to the girls, you do know what this midrash is all about. This midrash is all about the question as to whether a f young man or woman should go to college. Yes or no? And they're looking at me. Is it like what's going on? It's going about college. Says the shame is this is what the medush means. When you when you sit down to hug Asav, we'll finish with this. When you sit down to hug Asav who's normally trying to kill you, the non-Jewish world is normally trying to chase us and kill us. And every now and then they sit and they say, "You know something? Actually, we don't want to kill you. We don't want to sit and hold hands. Let's sit together. Let's learn. Let's hug each other. Let's embrace each other's cultures. Can you or can't you do that? Do you trust him? And the answer is just realize that in the kiss is a poison. There's a bite. There's something that's going to go into your system and it's not good. So if you can turn your neck to shyish, the neck representing the the the connection, the nexus between the head, the thoughts and the actions, if you can filter, shyish is not mabel tum stone is not makab tum that's the code here. If you can filter out the the poison and and make your neck into something which doesn't allow the ideas to translate into negative actions, go to college. You can do it. You're one of the people that can learn. But if you can't do that, then you better realize you're going to get bitten and it's going to be bad. Beautiful med beautiful decoding by the shamish. That's how I want to leave it on. And uh please God, we'll go forward next week with other things. Have a wonderful Kaneka. We'll see you next week. Please God.