Hints from Megillah and Midrashim about the Iranian “Regime Change” with Rabbi Jay Yaacov Schwartz

Heat. Heat. [music] [singing] [music] [singing] >> [music and singing] [music and singing] >> I'm still in New York thanks to Lal. My return ticket has been delayed till Wednesday. Hence, I am giving this year from New York. uh although we had originally planned not to have a shir to give this shir and I'll dedicate it of uh several people that I would like to mention. Please add your name here for all and a special for everybody who's been injured, damaged or or traumatized by the war with Iran. Okay. Now everyone shorl Israel of course the saying of Tum I think has been adopted across the world for Jews and we haven't had that for a while uh since the end of the Gaza war but now I think it should be uh prioritized and I believe people are doing that both personally and and in short we have a fantastic year today that's inspired by the events of of our world but more looking deeper into the week of Purim, the yort site today of the great miracle rabbi, the higer rebel melik of lzens whose yard site is exactly one week uh after pumm and of course our para. So as we as we focus the lens I've been researching a specific question and and I think it's I think it's probably on your minds as well. Although, thank Hashem, we are so grateful for the obliteration of many of the terrorist leaders of Iran, both in Iran, into Lebanon and in Gaza, and wherever they might be. This is clearly reminiscent of the war of the Jews in the times of McGillis Esther where wherever the Jews were, they fought their enemies and took their lives. an an event that has uh un it has a universal scope that it has not had in those 2,000 years at least in such a focused time period where we're focusing specifically at the leadership of terror of the terror regime. Okay, that's number one and the significance of that. Number two is is the big question. What is regime change? Will it happen? Can it happen? What ramim hints do we have within the migilla within the par shàua regarding the issue of regime change? So I'm going to give you a little Torah perspective on the question of regime change focusing on what it first of all what does it mean? Second of all how to defi how to define it secondly its length. Um, and there are some amazing references inside the migill itself and within the para that offer a couple of different interesting possibilities. Okay, so let's begin. There's a central question that was bothering me all week and it's it's a question that unless you're paying careful reading to the details of the census, the counting of the shekel of Claw Israel, which was Parasisa this past week. Um you you might not you might not catch it but I I noticed this question and I've been researching it thoroughly and I found some amazing amazing uh information. So let me share it with you. The question is this. We know that the Jewish people were counted using a half shekele. There are many reasons for a half shekele. Some suggest it's because it shows the unity of the Jewish people. I'm only a half without my brothers, my my fellow Jews. Um, some suggest that it's a it's like a broken amount to equalize and make it more accessible for the poorest of Jews. In other words, there may be Jews that for a sheke for them a shekeo is a substantial amount. It's 20 grains of silver. Silver has gone up. But a half shekele would seem to be something they were saying, okay, at least a half. As would say, a little is also good. So it it speaks to the smallalness of the gift and how every Jew has an equal role in it. Now what were these schol used for? So Raji says based on um the Ralmei in the beginning of Shkullim 1 and based on on the Gmorra migillas [snorts] that there the the Torah hints to three counts three as it were and Rashi presents this in his opening to the Sidra. one was used to create uh was used in the actual construction of the pillars of the Mishkan and that was 10 thou that was 10,000 talents of silver and later an additional 1775 schol which Moshe was looking for and it was to fasten and hold the Mishkun together. That was one. The second one was for the rest of the Mishka. In other words, Mishka needed many things. They needed a lot of money to purchase the gold, let's say, uh or if they didn't have enough gold or whatever, many utensils that need to be created, complex designs, fabrics, etc. Some came in gifts and some needed money to finish them out. And out of the fashion certain things, and out of the neos, out of the copper, they fashioned certain things. So we have two half shekels. One related to the construction of the of the tent, the struct the the standing structure of the mish gun and the second one for all of its contents. What's the third one? [snorts] So the third one is for um the carbonos is that we need money now that we have a mishkun. We have the structure, we have the contents, but we need to use it. I'll use a metaphor. uh as as a former communal rabbi, you know, we where you do building funds. I've been part of a number of building funds and you know that's a lot much easier to raise money for a building fund than daily maint maintenance. You go to somebody say the Aron Kodesh you can have your name emlazed on the Aron Kodesh for a mere $50,000 or 50,000 shekels or whatever it might be. I'm laughing because when I was a young buffer learning init for the very first uh uh in the first years I was in yeshiva known as yeshiva which was in at that time a backwater town. Now it's significantly built up. Um and in back of my yeshiva was a little old shel probably built by Holocaust survivors. It was just a very humble structure. And when I went into the sh I noticed something I had never seen in in America. every light fixture had a had a dedication on it. Now, you wouldn't think that something as simple as a as a small light fixture, right, would be dedicated to somebody's name. But in this jewel, I guess due to posity of funds or, you know, the need or to make fundraising easy or whatever, every little trinket, every little aspect of that shul had a name dedication. That's rather easy. But because people like their name associated with Dvaradusha. But when you say we need money for the electricity bill or we need money for the water bill or for the gas bill of the shul or to pay whatever um you know staff there might be taken care we have to pay the gabi for that people are more you know what's in it for me you know what's in it for money. What's in it for you? This is the point. Well, you didn't dedicate the money to the shul because you wanted to sit dormant. You wanted to run. So, there was a third half shekele that was devoted to the scholum. Here's the big problem. When was that money collected for the carbonos? Well, we know the Mishkan began on the first day of Nissan in the second year, almost a full year after Yat Mits, two weeks short of uh Yetsy Mis anniversary, first anniversary. But that, as we learned in this past week's para, the money for the carbonos was not acquired until the first day of er 30 days after the Mishkun was already open. So now that's like saying, okay, we dedicated the SH, everybody's name is on every light fixture, but we have no money for electricity until 30 days are up. So the SH will remain dark. Wait, wait, wait, wait. But we're going to have the 12 members of the board, the head of the the Nim, they'll take care of those first 12 days. And that and fine, great. They're going to bring all sorts of wonderful carbonos. And now we're on day 13. And now what? And day 13 is a very interesting day because the 13th of Nissan is exactly the day that the 3-day fast began of Esther to eradicate and create regime change in ancient Persia, which was the capital of the world. Interesting. 13th day of Nissan. Now what? The 12 leaders, the board members have come and gone. Now the regular people, where's the carbonos of the regular people? There's no money for another two weeks. What are we going to do now? This is a question that slips through the cracks because it's an obvious one. Where did the carbonos come from for the remainder of Nissan? Follow me. It's a simple question, but it's astounding because we know for example 10,000 talents of silver and plus that 1775 scholum that I that I mentioned that Moshe was trying to locate was structure. the second count which was and those monies by the way were collected right after Yam Kipper after the resolution of Moshe comes back with the second Yamiper and it could be the day after Yam Kipper just like Israel got active on that day according to Mosesim the people got active that day and we're donating their two half shekels one for structure one for content but carbonos there was no money for that so That leaves us with a mystery. And I researched and I researched and I found that actually there are two seemingly conflicting midrashim. One is a med and the other is a cifree. The cphree and I'm going to give you the exact locations of those two in just a second uh based on my research here. Yeah, here we go. So this is free and paras naso nunb 52 says that the remainder of Nissan was the responsibility of the leaders. In other words, the entire month of Nissan was the gift of the 12 heads of the tribes. The Roshbatim they gave an enormous amount of money in their day. Everybody came for a day, right? Yehuda's prince comes forward on the first day on that famous day of Roshkesh Nissan that the Torah says Kazalas say had 10 crowns. It was just an enormous day. It was also Roshesh and the Rokesh carbon of that day had to come from communal funds. Or maybe it came from the Kanim some suggest. But where is the communal funds for that? The answer is Yehuda's nasi provided lots of extra animals and lots of extra flour and lots of extra oil and all sorts of kaim made out of silver and copper. There was plenty of funds for month number one due to the responsibility of the leaders. But Clra, your every man, your simple member of Clai Israel wasn't didn't get in on the act the entire month of Nissan, right? until the first day of er I'm not going to get into what about the carbonos that were brought on the seven days of of the preparation of the Mishkan which is called Muim where Mosher Bainu was acting as co those could have been brought by Moshan Aaron themselves by the way very very possibly there's discussion about that certainly wasn't from the seim the seam didn't give anything yet uh now that's the approach that's based on this concept of three giving structure content carbonos and that's the cif and rashi seems to endorse that shot. The problem is Rashi also uh endorses the shot of the medish tanum kitisa number nine. It's the ninth uh piece of medish tanhuma on uh parasisa last week's para and rashi here in per lammed pukes tesv and zion says that actually a different I call a different response no says the medan the Jews were in on it from the very beginning what does that mean it wasn't Moshe and it wasn't aon and it wasn't the tribal leaders yeah they did their thing for their first 12 days, but the remainder of Nissan, the majority of Nissan, starting the critical day, 13th of Nissan, in which we really said we're where Esther famously said those were the three days of communal fasting. Interesting. On that day, the communal fund chest was opened up. Where did they have money from? Ah says Rashi says the medan kuma when they gave money the day after kipper they gave something called kipurim in addition to the funds for the mishkun they also gave another half shekele for the carbonos that would take place during the month of Nissan now what did they do with the surplus that's our question m don't worry that there was a surplus they maybe have gave enough for a whole year and they didn't open those coffers until the first of Nissan But you can't give the shekel from the previous year. So on the So how they worked it out. That's a bit of a problem. But according to this me which has that problem, how could they use old skullim uh for the remainder of Nissan? Big problem. However, there were in actually four counts. So it seems one for the structure. That's going to be like a song. Two for the contents. three for the carbonos all day after Yam Kipper which were ready to be opened the first day of Nissan and then in this in the second month in er they took a can count for the new year the problem is is that you it's it doesn't seem to be reconcilable these two approaches because as says there were three counts and based on the tanum there were four one two three after yum kipper structure content carbonos and then another census after one month of the Mishkan's operation which means the scholum for the remainder of the first month of Nissan came from money that was previously collected from Kal Israel not from Moshe and not from our own and not from the 12 nim and yet rashi adopts both how can that be you can't have it both ways you can't tell me there were four skullim four half scholm and then call them three counts because it says uh it says three times at the beginning of our para here I'll read you the Raji Raji says as follows he is and we know that counting is a dangerous enterprise if you reason why you count coins because if you count Jewish heads it creates an iron horror on them shalom and David was actually punished for for doing that as he prepared to build the as he prepared everything for the his son to build this the first base of mikdash So, so Raji points out um that this this shekel right was mentioned each should give their money of atonement so that they will not be given an eye in horror by by by the collection. Right. And then it says okay and so then here Rashi says this is invas I referred to you previously. He says to atone for your souls means three and only three, right? Why shalom? There were three donations. That's it. How can how can Rashi have it both ways? How could he endorse the medanuma which speaks of four counts and at the same time adopt the claim of cif which is precisely three counts with the problem of what happened the rest of nissan so actually I found it's a maharal the maharal of prague the great mystical leader right who wrote a very extensive commentary on rashi which I'll give you a sidebar the maharal represented a new initiation of learning learning Torah that would prepare the Jewish people for the end times. He was a messianic figure. Um he was a transition between the hidden world of Cabala and the revealed world of Cabala. All of the books of Maharal which are he was a prolific writer. Many many are such foundational books because they are concepts taken from Kabala written in layman's terms without any cabalistic terms. He you know he he translated it into regular normal conversational uh Torah. He prepared people to learn Rashi and he prepared people to learn Mishnas which his primary student the later wrote wrote a perish to make Mishnayas accessible to the average Jew. Rashi and Mishnayas which are basic and Torah need to be the bread and butter of Jewish learning going towards Messiah not just Gomorrah. Why? Because we need to incorporate everybody in that enterprise. There are many people who can who can be bal Mikra they can learnish but they might not have the background to learn Mishna. And there are people who know how to learn Kishh and Mikra, but they don't have the the the the time, the educational, the freedom to master Gmorrah and then onward to [clears throat] master Gmorrah and postk and the master post scheme and and be be uh available to give actual there's enormous amount of levels in Torah, but we need the bottom up. We need everybody. We need everybody can learnishi and is obligated to acquaint everybody can learn Mishnayas because there's a perush that opens up the gates to Mishnayas. And then in terms of Gumar, you have Rashi on the Gomorrah too. So Rashi opened up the Gumarra for us. He's really the primary counter. This was all to make the Maharal emphasized a new educational program that was comprehensive, not selective. The Torah of the people and not the Torah of the princes, if you follow me. The prince, the sar hatra who were on a pedestal that nobody could even imagine they could reach. I'm going to quote one such person, the onf who was a massive massive as we come forward in this year. So says the Maharal, I'll explain to you. I know there was numerically four. He says, but there were three purposes. There were two counts. One FDM Kipper and one a month after the Mishkun whose purpose was carbonos. So it's four accounts with three purposes. Structure content. Carbonos. Three purposes, four counts. It's not a contradiction. What Rashi is referring to by the number three is not the numeric amount of countings but the three purposes for counting. That took me a long time to to research. Okay. Now, why is all this important? Why and why am I talking to you about this at one of the most exciting times in Jewish history since when we have this massive war on what seems to be our deepest and most darkest enemies being vanquished in front of our eyes. Why is this message important? Let me explain. The difference between the Tanuma's approach and the Cphree appro approach which Rashi somehow manages to incorporate both is this. Do we need a transition period? What does regime change really mean? Is regime change sudden? Is it instantaneous? Do you wake up one day as as kazal say that the malus of one meal doesn't overlap of another a second meal a might even tiny bit however we find contrary sources which say that the mel and the new mel on the same day share malus in other words there is overlap and the ultimate ultimate and this is a theme in the stories of breast about the king who wanted to this that's his um famous story of the lost princess one of the most which is reference to theina reference to the what we will call theina mdash the lost princess which was lost and now we're searching and searching our search seems to be gaining gaining speed uh spoke about a king who wanted to give over his his majesty to his son in his lifetime there is nothing greater than crowning your own son as king in your lifetime. That is the ultimate, right? When you see that your son is going in your direction, that he's achieved greatness and maybe even will exceed you like Schlommo in many ways exceeded. So, but because he actually accomplished what David set out to do and they're probably best to be viewed as two parts of one hole according to the Rambam, a taste of what would happen later. The regime of Msiah has been in this world in those years where David and Schlommo overlapped with Schlommo being part of that I with being part of that but that's for another day. Regime change by definition requires what they call in Israel overlap. It's not instantaneous. It's not healthy. We need to go slow, not terribly slow, but there still has to be what I would call a process of regime change. We are in the process of regime change. So don't worry, oh, it's got to happen today. No, it doesn't have to happen today. It's going to go on its own sweet time that Hashem has decreed. I have heard from my cabalic inside sources, keep your eye on Pesak. Keep your eye out. The regime may fall as soon as PES if not sooner. That's approach number one. It's going to be a short kafifa very similar to the of the Mishkan which the leaders according to the cif had the first month held the mishkun supported the mishkun got the mishkun going and then was able to hand it over to the skullim of the people if you follow me. But that first month needed an extra push, reformationation, reestablishment, needed to consolidate itself. There's a precedent for a month of overlap. Follow me. So if a war started shapes, you got to give it 30 days. Now, ironically, when does that 30-day period end? Theoretically, and I would call it not a 30-day period. I'd like to suggest it's a 40-day period because 40 is what we say when we come to the the formation of something new, a new entity, a new person generally takes 40 days. So, pardon me for my math ignorance, but what's 40 days from the start of the war? Well, the war started on Chabis Kesh, right? Which was and Pum was on Tuesday, correct? So, let's count back. If PM Tuesday was 14 that means Monday was 13 Sunday was 12 and Shabas was 11th it's the 11th day okay or like after 10 days of the month of Adar okay now add 40 days to that and where do you come out so you would go to the 11th of Nissan right well that could be it just one month that could be it around the 11th of Nissan somewhere you're very close. Or if you want to say you have to include, you know, once you're and by the way, ironically, you can start to take you start to take the carbon pes off as early as the 10th of Nissan. Follow me. So once you get to the 10th of Nissan, you already got the carbon pes right there. So that could be a possibility. You could be talking about another another 10 days. So that would put you into the 17th, right? Seven 11 + 7 or the 18th, which would put you into Pesak itself. That's a possibility. There's another possibility, however, and that goes back to McGill's Esther. And I'm talking about logical Torah precedents for such things. And now we know, of course, Yeshua is Hashem care. Hashem will do whatever he wants. wants to bring it in an instant, a blink of an eye. Of course, what's the question? But for those who are frustrated with how long is this going to take? So I say, you know something, let's be a little patient and understand that regime change does take time and the Torah wants it to does does want new things to take time. 40 days for the creation of a valad. 30 days is a is a period of mourning in which we make that transition from a previous life to the new life. Follow me. So therefore there's one more a very very curious one and that is Esther in the book of Esther. Remember Hmon is hung on the second day of Pes what we would call Yamto Sheni because she fasted 1314 15. She skipped the seder on the night of the 15th. She didn't do eat or do anything on the whole first day of Pes whatsoever and on the second day of Pesak she approaches the king right or is this okay I'm not uh and I think he was hung immediately on that day but wasn't the seder knight so the so therefore the when she appears for [snorts] okay let's not go there. My point is is that at the beginning of Pesak, Ham is hung, right? And then that's around 15th or 16th of Nissan. You would think that with Hammon hanging high and many people pointed out that Kmeni is really not pronounced Kaini. That's our mistake. It's hi huming. Hing ham. His bish is ham. By the way, the new guy, I looked up his gumatria, his machabi, whatever his name is. The gamatria is 571, which equals to ha aron. Now, what that means is is that there's a reference here not only to the defeat of a malik, but actually to the core of the bas mikdash itself. Apparently getting rid of this guy and getting rid of the whole regime as I've said to you is a prerequisite for Binyan Habayas. That's really what we're going through here. The arm kotesh cannot emerge from its hiding place whether uh whether on harabas wherever else in the world there might be according to kazal until we get through all this till we get these people out of the world because that's what the mitzvah of the king is mash will be and okay so we know you know we know the sequence but Esther did a curious thing with hmon hanging high on the tree she waited a full 70 days till she approached Akash and convinced him to send alternate which could be interpreted differently and thereby save the Jewish people. Why did you wait 70 days? 70 days is a long time. Do it tomorrow. Do it the next day. Take a day off. You didn't eat. So for 3 days have a nice meal. Go out to a restaurant, you know, and then and then when you're finished with that, rest for two or three days. But let's get to work. Let's get to work on saving claw Israel. It's just strange because Mori was so insistent that Esther has to go the same day. The same day, the same day. You got to go now. You know, you can't wait even a second. Okay, we're not even going to have the seder this year because you can't wait. And then they wait 70 days to send out the alternate. What's that about? Why the long delay? So the Medish and Esther Rabba actually asked that question and answers as follows. It says Hammon's regime was only 70 days. The greatness of Hammon from the moment he was elevated to power and all the nonsense that he did with Morai until finally he got hung the whole story the whole gash was 70 days. So says the medchester Esther waited 70 days. What's the connection? So I would suggest regime change. In other words, the regime of of of uh of of um ha Russia was a 70day thing. And we would need a period of 70 days to distance ourselves from that regime till some new regime based on the teachings of Morai and Esther and their leadership could take place. In other words, a transitional period. Clearly stated. very curious. I never understood why but the medish does offer that interpretation and 70 days of course is a number that's the 70 nations of the world. It also represents a 70 years of exile that we had which was also an incubation period if you look at it that way between vice and bayeni. So, incubation, preparation, um, development, structure, leadership, these things have to go in a step-by-step process. It's a brilliant, brilliant, brilliant teaching from the Torah itself. Just scratched beneath the surface and you see it. No sudden transitions. Okay? No sudden transitions when it's something regarding makas. We can get rid of some other bad guys with one missile. But to get rid of the regime, this is going to take perhaps a little bit of time, maybe a long time. I'm just proposing models that have actually appeared in the teachings of the para and actually appeared in the medrashim about purim. Okay. So, let's keep our eyes open. Let's hope. Let's dive in. It's an ace lasso/ashem. It's an ace rut zone. So, let's do um some intensified prayers and not impatient waiting. You know what I'm saying? Let's let's move it along. Let's do our part to to dive in and to focus on our love for our fellow Jew. Now, that leads me to the piece that I wanted to share with you from the on and then we'll stop. There's another huge question about wars of Amalik and that is I would uh explain it to you this way. We know that King Saul was the precursor to Morai and Esther. In many ways Morai and Esther finished or or brought to some measure of completion the failure of their ancestor King Saul. King Saul Scholamelik fought a Malik killed everybody but the regime leader. Notice there was no regime change because the king was still alive and the king was alive one night and he had a son named Aag who was the who was who would give birth who would later give birth to Ham Harasha. No, there was no regime change under Sha. There was regime change under Morai and Esther. Oh, it took took 70 days for them to get to get it together. Okay. And then a full year to execute it, right? Well, not most but again in Adar Nissan which is uh echoes of of of Mishkan past. So um therefore the following question comes Shaw's fatal mistake fatal flaw was leaving a alive and listening to the people that didn't kill the animals of a mollik. Why kill innocent animals? So the name a mollik needs to be eradicated. If you walk around a cow says that's Hmon's cow that cow is identified with a regime of evil. Can't get rid of it. The regime has to be erased. So even the down to the last drop. So Schol's failure was in the context of regime. He left the Melik alive to procreate another future king uh of evil and then he left the property alive. And they said, "No, no, no. We're going to sanctify the property. We're going to take it from the name of Hama of of a malik on it and we're going to bring it for sacrifices to Hashem." Great idea. Like why kill perfectly good cows? you know they didn't want to pay scholum I guess so they said we have plenty of cows right here let's be practical let's be businessmen you know efficiency so when Hanavi comes to announce to Sha that I had a dream last night and you've been fired from your role as king okay he also takes care of aug but he does so in a in a very unusual Okay. He says to Agog, "Your mother is now going to be bereft of a son like you made so many women bereff of their husbands." What do you need a whole explanation for? What is there justification required? He's a Malik. Kill him. [clears throat] He's the king of a Malik. Finish the job. Finish complete what Sha did not complete. And furthermore, if you notice, we don't find any puk over there by by that they gathered up the cows and killed them called makatan the sheep. Why didn't they get rid of the sheep? They were supposed to get rid of the sheep. So do it now. Now that has come to correct the problem. He's going to kill a so get rid of the property too. There's no mention to that. No, it seems as if they were allowed to continue his carbonos. What's going on over here? Why does Sha need to justify his killing of a and why the animals were allowed to proceed as regular carbonos? So it would seem and the answer given by the ones in his to his I thought this is that there was regime change there was no more king of Israel and the king of Israel according to Rambam and there's a big discussion about this in the ronim uh requires a king back and his shurim as as written down by explain that you if you cannot defeat a Malik unless you have an organized government of Israel, kingdom of Israel with an actual king, then you are activated in your job of of eradicating Malik from the world. But as an individual, you don't. So when when when Hanovi wants to kill Agog, he says to him, listen, I don't have a king right now. Hashem said there's no king right now. I can't kill you because of the war of a molec but I can put you to death for all the murders that you've committed and based on the rules of that you are a Ben Noah who's MISA for killing others and therefore it's a judicial killing judicial and not a Malik related that's my thought and I found that to be backed up by what exactly by the on he says one and he says the reason for it is that the he says The minute that schol didn't listen, didn't listen to Shu and listen to the people, he immediately became forfeited as king and Hashem just notified as opposed to Hashem dethroning him himself in the dream he had with the night before. Okay, it's a technical point, but um in other words, Jewish people need maturation. We need to mature. We need to unify. We need to have a king that we all accept who's aligning us with the will of Hashem. So we're not quite there yet. We're not quite there yet. We're taking steps, but we're not quite there yet. So one must be patient. The ultimate eradication of a malik and the regime change will require a mel who organizes the whole people i.e. the leaders and get all the tribes on board and then we can go with a unified purpose to do Hashem's will. We're not quite there yet. Hashem should give us strength to understand to be patient to weather the storm and more importantly to continue our own spiritual maturation process. We as individuals you know our sto tell us whatever wars are going on in the outside worldman said this point go on on the inside of you. What about regime change within your world? Is the eight of horror running the show or is the toe running the show? Are they splitting it? Like or is one have a majority and one have a minority? This regime, our conduct, our behavior, our thoughts, our speech, our desires, our wants, our shias, ouras also requires regime change. So let's hope that we'll be coming coming to the new as we are on ourselves. And that's the other thing that I heard amazingly on PM in the name of my dear friend Rish Rab Freriedman pointed this out to me in the name of one of his colleagues that he said that the reason why the Jews need to give matanis lean and most more importantly manus why give shmanis I'll send you a package you send me a package what's the point I end up with one package if you have to give two packages and then you you you don't have any then it may made a difference because this guy's got two packages and you got none but when you're just switching it in fact speaks about just passing the plates that two rabbis who were indigent passed their plates and what did you accomplish really nothing you accomplished a great thing you accomplished the demonstration that we're we love each other I'm part of you and you're part of meos is the same thing that the Jews did when they received the Torah on Sinai. That's a requirement. That's part of the process. And similarly, just like that's part of the process, the acceptance of the oral Torah, the teachings of the rabbis, the traditions that take the Torah and from a obscure heavenly document to a practical set of life, including rabbitic mitzvah. The Rambam famously claims that the ultimate rabbitic mitzvah is Mikram McGill. reading McGillah. It's what Esther and Morai created. Hence, we can say can explain why the last two books standing are going to be the Kish and Miguel Esther. Nothing else will remain. Why? Genius answer. Because one represents the acceptance of the written Torah, one represents the acceptance of the oral Torah and nothing else is required. Brilliant answer because I never really understood that question. But this is the answer that I understood this perm and and the one who did it was a woman which is very very interesting which shows you the role of women in in the Yeshua and the gula and in the observance of to shaboras because a lot of the to is taught by the mother to the child in their home and is created in the home and that's where the tosh reigns supreme and in the in in Perkyos the 48th level of acquir acquiring Torah is omare dra bashame omrah Say something in the name of somebody else is the highest level of the 48 ways to acquire Torah and it's based on Esther. Esther told King Akash what Morai said. Esther, what does Esther have to do with the 48 paths of Kenya Tor? She's not even in. No, it was Esther Hania who created this possibility of PM. So actually, you know, there's kind of almost like a male female dynamic here. That's what's going to bring the schlamas of Israel a and a patience formation and continued maturation and growth. Wishing you a wonderful wonderful week ahead. >> Oh yes for all of us. [music] [singing] Heat. Heat. [music] [singing] >> [music] [singing] [music] >> Sh. [singing] >> [music]