A Promised Land or a Conquered One? Rabbi Neil Winkler | September 4th 2025

began. In fact, I did uh a part I'd say about 30% of the art of the um of this year at the last day that we had and that's unfair. It's unfair for people who were not here. It's unfair for people who don't quite remember everything that I said, including myself. Therefore, what I'm going to do is I'm going to start in the beginning. Okay? I'm going to start from the beginning of this year. If it find if it's you find it to be um you know familiar to you, I'll be happy and surprised. But anyway, it'll be good. Um, but it's such an important spirit in my opinion that I don't want it to be broken up and not remembering the whole view and the whole you know uh um mahalah say in Hebrew uh of the shir it's a shir that at first seems not to be a problematic one a question that doesn't seem to be problematic. It is uh as I entitled it um uh the promised land. But which one? As strange as that sounds, one who sees looks into the Tanakh and into the Torah itself would find that there's more than one definition of what's considered the boundaries of the uh you know to the promised land. promised to Arab, to Yitz, and to Jacob. But we never really know. In fact, I would bring to you the um the the news for some people that the very boundaries of what they called then Eritskan are found before in the Torah before there was Nabitov in the in the um para of Noah. And there it talks about the eritzkahan and there it gives a a general area and it's different than what we would call the promised land. So defining it in one way uh is understandable because there are different things but I'm going to and we did start to focus more specifically on when there was an Israel and when they began Okay. >> And they um began to settle the land. And there there really is a question and that is of course when um they began to c to to conquer the land and actually settle it. And that was in the 40th year when they were in the desert when they were attacked by Sikhon and Og who denied them the right to go through uh uh to um denied Israel the right to march through on the in the highway just to cut through and uh they and as others by the way Moab Ammon and Edom also didn't allow But the difference was simple. They just said no came out in an army and attacked. A little different in those days when you attack you start a war. You know nowadays maybe not. At any rate um that's what we're going to discuss. What precisely is the law is the land that God promised to the descendants of Abraham and Yitk and Yakov. That's us. Okay. He gave us the land. But what's the land? Um, and when you look in the Torah, Torah, we have one view that says that it goes north as far as the Euphrates went up in Iraq down to the south of Nakamitraim somewhere in the Sinai. That whole area is going to be yours. And then when you look at parat there you have specifics that it goes down that the eastern border will be the yard. Well you know that's only on the western side of the on the east of that is not yours even though God said you're going to go up to the Iraq which is which is east. So we have different boundaries and so which one was promised God kidding around? I mean was why but and we're going to um as I said last time but really going to um focus specifically on that one area that is the east um uh the the what do we call it now the uh the east bank instead of the west bank the east bank um I was a rabbi in Fort Le New Jersey which is the other side of New York it's uh New Jersey over the Washington Bridge uh as the Hudson River breaks the difference between the two so I had a friend of mine rabbi who called me oh the rabbi from the west bank because I was a west Frank of the not quite. Anyway, um there was of course the call when when Zionism began, when we began the new Zionist uh uh call that that really was, how should I put it? Revolutionary. revolutionary in that for the times when zoos were in gulus whether they be in the Ashkanaz law world or in the safari world the concept was that God will bring us there we'll come when God says we should it is ironic because the greatest of the rabbis Vagon the the believe it or not the um his his uh his opponent as it were uh the when he started >> uh huh what >> yeah the balmto and others didn't say that they said it is a mitzvah to go there so does a ramban and others um but that was the thing and I I hate to put it in a negative ly, but I think historically that is true. It was a concept almost a an exileic concept with a realization there's no reality to be able to go in there. It was a very difficult trip. It was very dangerous. And how are we going to take over the land? How are we going to somehow settle the land? So, they sort of rested on God's going to do it. There's the irony because the whole story of Duvarim and later on is that God tells him through Moshe, God ain't going to do it anymore. You have to go into the land. You have to conquer the land. You have to be agriculturist. You have to take care of businesses. You have to do something. I'm not going to give you man every day. Um but that was an understandable reaction to a Jewish community which didn't feel that they had the ability to really do anything at this time. So when the um I'm sorry if I'm sorry I I'm going to use the um word Zionist when they started to take to say we can do this and we should and they came the end especially in the end of the 19th century they came in and from after the grumps in Russia and the terrible may laws and so on and so forth they left people like Benorian who wasn't his name in in Russia But uh uh they came from there to find a better life and they came to Palestine. Another dirty word. Yes. >> What did those people say once there was a Medina and they didn't come? >> Um have you re >> say anything? >> Have you looked around? >> Look at your grandchildren. Tell me. >> No. When I'm talking about back to big rebellion who didn't come here. There were many who did by the way. But yes, there were those who did. Look, you have to understand the time and the people and everything about that. And don't make a mistake that the great Raban they were brilliant were not faultless or are not med. It's not true. They weren't, you know, they did the best they can from what they knew. God didn't speak to them no matter what. And people said how many how many of the rebum told the Jewish communities in Europe in 194041, don't run away, stay here, we'll be fine. And I I I feared fear to imagine what is saying after, you know, and says all the millions are coming up there. and turns to the rebellion and says, "You told him to stay there, didn't you? Why? What gave you the right to think that you know enough? I'm so happy to hear when someone said would say, look, I don't know for this. You have to make that decision. I'll be going. I'm going to be staying." That's okay. But to say you can stay here because nothing will happen is a terrible terrible thing. And uh the concept that if you have amuna all will be well. It's not only amuna. It's do you are are you that egotistical to believe that you deserve God should save you. I'm not going to run into the um into the the um downstairs u to make sure nothing's going to happen to me uh because the missile is coming because God will God protect me. I'm going to go to shul anyway even though the government says don't go to shul because you might get hit. No, it won't cuz God's going to protect me. It's autah because what it's saying is that I am so important and so wonderfully religious. God's going to serve me. No, he says what God says to you is you're an idiot. Get into the way you deserve and if you don't do it that's not being religious. That's not being faithful. That's being foolish. That's true. So, at any rate, you asked the question and there were people who said this and this that the same reason why the 90% probably maybe 95% of the rabbis and everything and were completely against the Zionist movement. I understand why. But they were against it so much so that there really was that they sanctified galas everything in galus in my as one who's a historian as well at least a student of history you and I see uh that you know how many things and how many important hug was based upon the limited ability of to know what was happening in societ in in society this was dangerous then so you can't do it you know so this is part of what is it's true and it's fine and it's what the rabbi should do for that time so at any rate there there is the um the the um battle of the Israelites you know against and um inhon and you know the story uh that um they defeated the two. Now as I started to say before we asked the questions before the establishment of the state of Israel in the 40s there was a very well we call them beta perhaps the reision the revisionists the pre-state revisionists used to sing the song there are two sides to the Jordan River this one is ours yeah so is the other one that both sides are ours that's what they were saying especially after the battle for declaration which said that Palestine will be a Jewish state and then they said no not we meant that part of Palestine will be a state and so in 23 the wonderful decision that they took the 100% of the Palestinian Palestine area and took 77% of it away and gave 23% left for the Jews which eventually of course then became 12% of it because when they started toless split it up, you know, with the peel. So anyway, um but they were saying that both sides, who's right, you know, is the western part of the of um the Jordan part of Israel, it would seem obviously so certainly in the in Tanakh time. But what about the eastern side where we hear at one point that yes, they're going to go all the way up to the um u nahar path up to Iraq and that's all going to be and by the way David did go um and that's what it is. Is that also part of it? Was that what God promised or is that what God said? Didn't plan on it but if you take it over that's okay. That's why that's why the question is what's the promised land and that's the story. So before we go in to these specifics, we have to start with the story of uh and God the two tribes and God and eventually go brought also by one family of mana I would say mana I think we gave these out right you have them good so you see there some nice guy I made in English too what happened what was happening the tribes of God I want you to know how hard it is for me to take the English and and try to make it English. Um, but sometimes I was too lazy. So you got some of these words here. So the tribes of Ruven and God owned ca cattle in very great numbers, noting that the the lands of Yazer and Gilead were suitable for cattle cattle. The uh leaders of God and Ruain came to Moshe and they said the land that God has conquered for Israel is cattle a country and we have much cattle. You'd think that Moshe catched up on Mos Moshe says nothing and then says vom. So they they they I I didn't uh they said, "Well, you know, it would be a favor to us if this land were given to us and not move us across the Jordan." That's what we'd like. Okay, that was their request. Okay, the Hebrew in that last words of the first paragraph really is almost stronger words. Don't don't force us to get over there. Don't move us across the Jordan, which is a painful words. I always see and maybe I'm being overly sensitive to it. Um but I believe this is say don't mess don't let us go that kind of thing. And Moshe replies he doesn't reply to that specifically. Moshe replies as we all know and he says what he says I'll keep out of the politics here. But it says, "What should your brothers go to war to conquer the rest of and you'll stay over here? They're going to risk their lives. They're going to fight to get the and you're being very happy over there. See who conquered the and did Ruven and God conquer that?" No. Who did? >> All of Israel. So all of Israel is going to go and fight and they said no what you do is stay here and God gets very and Moshe gets very angry. He says why would you discourage the Israelites from crossing into the land that God has given us. You did the same sins as 39 years ago the the uh Moragim did the spies did the same thing when they said we'll never we will never conquer this land. They're too strong for us. And you are by doing so you are discouraging the rest of the people from um from going in and fighting you can you can discourage the army from having courage and power. When you do that it's crucial. It's crucial. Again don't say anything about today but that's what happens. you're undermining the the the the war and the strength of the people. So how do you do that? He says um you know and you were you were punished because of that and so on and so forth. That was his response. So here was B Israel had just defeated the Emori people um Sikhon and Og and uh the tribes now feel that we have seen so we're the ones who have lots of um cattle we should be able to we would like to stay here right and um Moshe now Moshe when he objects objects really on two different levels the first one is a moral one. How dare you give the responsibility of taking over God's promised land to give to us and leave it to your brethren and you don't you're not part of it. You're not part of this land of this nation. How dare you stay here nice and and comfortable in your um new land with all of your cattle and your um beautiful pa pastor land. while we are going and fight. So immorally you're turning your back on the people. How do you do that? It's uh on one hand it's a sin against God but it's a sin against your brethren also. And um that was his first objection. The second objection is uh a faithbased objection. Number one, it's not fair that you're going to stay here when everybody else fights for it. Number two, why are you going to discourage the people? How dare you show a lack of faith in God? How do you discourage people by saying that you're not going to go over? It's like that's what he meant that you're like the spies. And by doing so, that means that you are have a lack of faith in God. And like it happened with the spies, it made the rest of the people have a lack of faith in God's ability to conquer the land. So that's a a doubly also. It is a an objection against uh how you are hurting the people and how you are against God. They're both both of these objections really are both Benadro and Adam. Um and because of these two objections of Mosher Rabenu, the um the tribes, the two tribes have a resolution. One sees almost as if they didn't take it into account. Didn't realize that this is what was happening. I'd like to put it in a more positive view. They said, "Oops, didn't realize that." So I'll tell you what we're going to do. So what do they say? And they say as you see in the second uh source sheet in the second part of the source sheet if you want one uh you'd like one here. Yeah. Good. I don't want to have too many to take home. Okay. Good. And in there and you see in the English there they stepped up to him meaning they stepped up to Moshe and they said tell you what we'll do Moshe. I'm sure they didn't say that but you know it was like that. They said we will build here sheepfolds for our flocks. Did you like how I kept that word? Sheepfolds. What the heck was that? I know, but I So, I put down sheepfolds. Yeah. Uh, we will um build the sheepfolds for our flocks and towns for our children and we will hasten as shock troops. In other words, in the vanguard of the Israelites until we have established them in their home. So, listen to what I have to say. Moshe had two objections and look how they respond to those two objections. Number one, you're right. We will go with them. We will fight with them. So don't be afraid. And then and and not only that, but that they will be fearful. They will. But we are showing them that we do have faith in God and faith in the victory we're going to have. We will be the vanguard of the army. If you know anything about the armies in the ancient world and ancient world include includes the war of of 1812 in the United States too. Certainly the revolutionary war where where the the British and not only the British, the French did the same thing. The great thing of of uh is that put all your of your large army in big rows and you march with them, you know, and the Americans say, "Oh, this is dumb." So they sat me behind trees and started shooting at them and then uh yeah so but the f the vanguard is the are the most d is the most dangerous spot to be if you're going to be uh surrounding a city. If you're going to invade that way well if you're in the front lines you're you're the targets. See they do that also. Not only are we going to go, we are going to be the vanguard. So don't worry about, oh, they'll be they'll be we will lead the battle. But they say something else at the end. It says they then add to that um we will do these things being a vanguard. And then they say at the very end um that we will We will not return back to our homes until every one of the Israelites are in possession of their portion. We promise to stay there not only for the for the battles and for the wars. We promise we'll stay with them until they settle their area. Now understand what this means. It'll give a better idea in Tanakh of what the whole era of Yoshua was about. The idea that many people think um because they don't know unfortunately because after all after the Torah there is nothing else. But if you look at Yoshua for Yahosua it wasn't Yahosua's mission or responsibility to wipe out everybody and then everybody happy. His job was to uh defeat the the allies, the animal the the enemy allies. Th those were armies that had ga gathered together and were real threats to an Israelite army and to defeat them thereby leaving only little pockets of uh what we would call the national guard I guess in the United States. you know, just a little small and they they want small armies and that was a job of the tribes. So if Yehuda was going into the portion that was given to him, it was his job to clean up that thing and keep the idoltors out of there. And that was true of all 12 tribes. If that were done, we'd only have six books of the Tanakh. It was the failure of the tribes to do just that. About two or three did, but the rest of them said, "Yeah, you know, they're nice guys here. They're okay. You know, you know what? They do the great job. Also, we're having them clean up the streets and we're having them uh, you know, do their stuff. You know, we're Jews. We don't know how to do these things. You know, so we call them up. They'll they'll change the light bulb. We don't have to." They get they become a a they become part or they let the idoltors become part it's a lot easier to live with people be nice to them and so on and so forth and to have fights with them and that's what happened and from through the end of Tanak every story everything is really all about the failure of getting rid of the idolatry in the land which is the number one thing God told him to do get rid of the goyam like the said the idolatry the concept if they if they actually give up idolatry they could stay there no problem you can't have a culture that is so absolutely horrific no we don't have that now right and allow that to remain there are some uncomfortable truths it's uncomfortable for the 21st cent that viata. Unfortunately, a moral community has to get rid of the immoral uh dangerous culture. So, they didn't. And that's why you have all the problems we have in inim and all the fights of the armies and the battles in the in the and the kings with the kings and why are the uh the uh the prophets are also saying you sin you did that all the bad things happened because they didn't do the right thing at any rate. Um so what they do now however is that they said but we'll and and more than just be there for the you know 70s of get getting rid of all the uh we'll stay there until everybody's in their land. Okay, fine. And then we'll go out to our lab, which is very nice. And um this is what the they promise to do. And um Moshe agrees to it. Mosher Rabenu says, "Great idea, then it's okay." And you see in the third source in the he in the right side Moshe's response to the tribes tribes Moshe says to them if you do this if you go to battle as a shock troop before God and every fighter crosses the the Jordan before God uh until God defeats the enemies and subdues the land then you may return and be clear before Hashem and Israel and the land shall beo shall be your holding before God. But if you do not do so, you will have sinned against God and your sin will overtake you. You notice something repeating over there just a tad. What is he pushing there? God and God. Do you think it's my Moses saying it's not my Lord? This is something that God had told you to do. Do it right. Great. You're doing terrific. Do it wrong. It's your sin against God and as you'll see also against the people. And that's what Moshe's uh response is. Okay. Um it says um yeah. And then Moshe tells the leaders, "Okay, I had a one-on-one with the two and a half tribes. We we came into a agreement and I agreed with him. Now he has to tell the leaders because he ain't going to be there. He has the next generation and the next generation of leaders who will have to carry out the promise. So he goes to the leaders and there you see on the other side the Mosha's directives to the leaders to the future leaders where he says he gave instructions to Elazar who was the coangul of course our own son and Yoshua and the heads of the tribes he says look if every shock fighter among God and the muane crosses the Jordan with you to do battle and the land is subdued before you shall give them the land of the Gilad as a holding. But if they do not cross over with you as shock troops, they shall receive holdings among you in land of Canahan. You see what I'm doing here by underlying the first thing he tells them to the God is it's for God under God and therefore you're s you're sinning against God. He tells the leaders they're not only sitting against God, they'd be sinning against you. they're part of you. Understand that if they don't do it that then you know how they'll be part of you. They won't be able to go on that land. They'll they'll stay in the western part side of you in Jordan and they won't live there because they'll be part of you. That was uh a tough punishment I guess but it wasn't because that God Moshe understood that what's going to happen when when the tribes are now in different areas. What's going to be Are you going to still be am I is I've often tried to explain much to uh you know about this area this part time this era um as uh comparing it to the um years of let's say I guess uh 177 1781 to 17898 in which in America what do they call the the article of confederation that each each state was more or less it was independent but they confederated with each other and they would uh you know would they have different um monies and this and that so on so in effect that's what it was unfortunately after the first five years of doing that not one student knew what an articles of federation was so it didn't help at all but that was the era that's what it What's going to happen with AmI issel? Or will I be not an Israelite, I'm a Danite, I'm a Gadite, I'm a I'm an a isachite, you know, I don't know. I'm I'm a fluorescent light. Whatever it is, I'm not going to be part of Israel. I'll be mostly part of, you know, and you see in often when people say, "Who are you?" I said, "Ephan, I'm from Ephi." The concept of Yehudi as being a Jew only comes because people who fed they're from Judea. They're from Yehuda. Where do we see Yehudi? Of course, you see that in Miguel Esester that he's called the Yehudi. And yet he's called Yehudi. And what what what tribe is he from? >> Byamin. So by that time already the concept of Yehudi was all of them. Why? because for the because um all the other 10 tribes were taken away. So the whole what was left was primarily Yehuda although between you and me let's not lie about it they also had Ley there they also had there they also had um Shimon there and a lot of others if we again we look into the Tanakh and into you see the tri a lot of the tribes that were not the northern tribes were not exiled they stayed there uh and some of them went down to to join Yehuda some of them didn't we see that the king what's neoshio as well as went north and they actually brought them back or they tried to teach them even though they had because there was so much loss from the northern kingdom from the splits from the southern kingdom that part came so when we say that they lost 10 tribes it wasn't really 10 tribes point is they were all Yehudi so that was the fair fear we want them to have one country and So um we we um as we see the the tribes respond in positively saying we're going to do what you said us do and you know we're going but he said we're going to keep our wives and our young children here with some guards obviously so that they can they can protect these cities that we're going to be in but we'll all go to fight with Israel and lead the fight as we promised. And um and they the other tribes said to Moshe, "Yes." Um I should say the um Yeah. the the the two also then um Yeah. Right. Yeah. Yeah. You say basically what I have over here is that uh he's telling Mosha that we they would go into the battle before they said and also we're going to first set up my these cities for our families. All right. Very very nice. So, in effect, the um tribes are going to cross the Yardane and they're going to be with their people, but they're going to eventually come back and they'll even lead the the the uh family the um fight, but they plan to do that that if they don't do that, you will be sinned against God and sinned against your people as well. And um once we understand that um we then can ask if I were to ask you okay they got this was this part of the promised land. Is this part of what God promised them to be? What does it seem to be? Seemingly it it seemed to indicate that this was not really part of the promised land. Were it part of the promised land um the >> ask for it? >> Huh? >> They wouldn't have to ask for it. >> Ex would have one they wouldn't have to ask for it. He said we'll settle here. >> Yeah. >> We can go more than that. when it was divided up in Mats M nothing was divided up over there and that's thing that before that was you know they didn't have to divide them you know that that portion was given to them already um it it's it seems that um yeah this portion of land uh became part of Israel but it wasn't promised at first of that all right you Okay, you you won it. You you fought it and you conquered it. So, okay, I'll let you stay there. But was it promised as part of the promised land? It doesn't seem so at all. That's what it seems. And then you make a mistake. And they open up safer dvarim. Then safer dev as you see in the fourth dalid. So when you read that, all of a sudden things begin to fall apart. Our assumptions seem to be incorrect. Mosher Rabenu in Vim, he's the one that talks the whole time, goes and tells the story of how they conquered the that area of Sikhon and Og. And I go through all of this. I'm not going to read the whole thing. Um um yeah and to to and to Ruven and God I assigned a part of Gilead and updash saying Hashem has given you this country this to possess. God is giving it to you to possess to possess as a yusha. Yusha is not as conquest but as possession it's part of it. so on and so forth. That is very very crucial. And that long long um uh portion that I I I bring here um from Dvarim Safer from Safer Dvarim does not at all tell the story that they went and they that that the two tribes came to Moshe. They said, "Please, we want to have a place." He moved over. No. What does it say? And Moshe gave it to them as he gave it to the other as he portioned off the rest of the tribe of Israel from the on the western side of the Jordan. So, it portioned us off to them. Never inv you're not going to cross the that whole wonderful story, you know, one with a you can make a cartoon out of it. It's a great story. Moshe doesn't mention it indicating a bit at least that yeah God gave it to you whether God told me this is part of the land whatever but it doesn't seem to be saying a reluctance all right you can have it or God you know had not given it it's it's really problematic uh the word that ye rashuha in Hebrew as an inheritance it was given to you as an inheritance. That's what it means. You're not when you take something, God can't gave to you as an inheritance. What I gave What did I give as an inheritance from Abraham and Yakov? You are now inheriting this part of the land, which means it was part of the God's uh ideas. One was part of the promised land from Dvarim. That seems to be what Moshe is actually saying. And um just as we come to that and we don't see so much the usage of these kavashu that we that we we conquered this land we go back to the bidbar and there we don't find it that way and there in the fifth source you see that I have there there when he has The story of what happened before the two tribes came and asked for the part. There it says that Israel sent messenger to Siron saying, "Let me pass through your country. We will not turn off into fields or vineyards nor d drink water from the wells. We will follow the king's highway and until we have crossed through your territory." But would not let Israel pass through territory. He gathered all his troops and went out against Israel and engaged Israel in battle. Why was Israel battling for this land or was it even battling for the land? Why? Because they were attacked. It's a funny thing when you're attacked, your enemy attacks and wants to kill you, you're allowed to fight back. Don't tell that too loud nowadays. That's what happened. So then was was it that God said now take up this is your land. go and take it over because this is the land that's promised. Were it not for Sikhon and Og, if they had not, you know, if they had finally given an agreement and said, "Okay, I'll let you go through, no problem." What would have happened? Would that land become part of the promised land? >> No. >> To seem not, you know, sometimes all you have to do is give in a little bit. You don't have wars. Sorry. Come. Um, that's what happens. And so this so much of this ram baza brings up this. He really uh uh teaches me this whole approach. It's fascinating and very very powerful. Um that is what we read in Bidbar. He says so in the end he said but Israel defeated them and took possession of the land from Arnon took so on and so forth it's only because they attacked otherwise you would have had it and even then they could have just simply they could have simply I don't know for somehow defended themselves and gone on they were attacked by the Canaanites defeated them the Canaanites went away but here was more than that they not only defeated them they took over the land taking over a land is basically the beginning of conquering a land by the way that's why Moshe thought that I guess I am allowed to go into the land because you know you told me I couldn't but now I see that we're conquered this land it seemed that land and God said no so so again we have this side it's and um if this as as if this were uh you know, wonderful. And this, you know, that this uh that these lands uh east of the of the Ardane really was not supposed to be part of the land. And I have I I'll show you even more almost a proof that it was never supposed to be part of the land. But God sort of said, "Okay, you can live there." And the proof is from Sephra Yoshua. At the end of seafosua after 14 years, seven years of battle, seven years of settling down for everybody there and they kept their promise did God and and they stayed there. Now it was all over. No, the local wars are over. You take care of it yourself. We can get back to our kids we haven't seen for so long and wives and we can go back. and they go up north to cross over towards the eastern side of the Jordan uh and and uh yeah and o land over there golan height it's that type of thing there a little south of that so after that 14 years the the the two two and a half tribes return home and on their way they build a misbeh they build a monument an altar Actually, before they cross over to the eastern side, they build an altar. Well, the Israelites are saying goodbye to them and some of them watched them and and they were outraged. What? What? You know the you're not allowed to build an altar to God in you know except in the Mishkan. You have to all service to God all ritual to God has to be done in the Mishkan. What right do you have to build a a misbehan? What are you doing? And what did they think? They believe that it's not a misbeh a new religion. And listen to what they say in Yahosua. Unbelievable. Was I um [Music] where is it? Where's Yoshua? Oh, there on top of on Zion. Um, so they the re representatives of the Israelites before they were able to cross over the thing run to them and they say to the two and a half tribes, what is this treachery that you have committed this day against God, turning away from him and building an altar and rebelling against God? That's how they see this is is the sin of poor which brought a plague upon us such a small thing that happened just a few months before they entered canan. So it's 14 years earlier said we have not even been purified ourself from to from it from to this day and now you turn away from God. If you rebel against him today tomorrow the his uh his anger will be directed at the entire community of Israel that they're screaming at them. What are you doing? And listen to these words. This is the words that are going to blow your socks off. If it is because the land of your holding is impure, cross over into the land of Hashem's holding where the tabernacle abides and acquire properties among us. Do you hear that? They said your land is not the pure land. Our land is a pure land. That's the one that God gave us. So we have everything here. It's a crossover to us instead of over living in that impure land. That certainly says to me that was not God's promised land. Was not that wasn't seen as God's promised land. And they could have simply said, "What are you talking about? We have the same land that was promised to God was promised to us, too." They don't say that. So, it wasn't the promised land, but maybe it was the promised land. And that's why we're going to stop now and find out. Yes, >> kind of answers the question that I was having. Somehow the word Gilead has so many different meanings and I don't know in >> Well, that whole area there Gilad. Yeah. >> Can you say a little bit about that? Well, the first time we see the Gilad is found in the book of Bereit and there we find that Lavan and Yakov make a a a compromise and an agreement agreed. Um when Yakov flees from Lavan's house and Lan catches up to him and so Lavan says, "Okay, well after their argument, let's make a let's make peace." And he says her build up now rocks here and this pile will be witnesses right the gal the promise is an aid will be witness and that's how gal aid it was called and eventually it becomes gilad that area from what it happened was called that then the eventually the entire area was called the area of gillad that's how they yeah >> all right I hope we'll continue next time if I remember what All right.