Black, White and Shades of Grey | Rabbi Shmuel Goldin

Okay, everybody. We're um going to start at the beginning of paras, which is the para that we're looking at this morning. a critical once again a dramatic moment. Uh we seem to be constantly opening with dramatic moments. This is the moment where Yakovinu comes back to Erits Cananan. Comes back to the land of Cananan and the preparations for his meeting with his brother with Asov. In a sense, this is Yakov coming out into the real world. He's been in the home of Lavan for a long time now. And now he's got to reestablish himself. And what turns out if you took a take a look at the totality of paras is that it is a world of ambiguity. Every event that occurs in Vayish, every event that occurs in this para leaves us hanging. We're not quite sure what it means or what its thrust is. We're not quite sure what decisions are made. We're sort of left hanging. For example, take a look at the very first puzzle of the para Jacob's coming back to Cananan. He sends malim. He sends messengers to speak with his brother. Nothing wrong with that, is there? Well, I would think that that's what you're supposed to do. You're coming back. Let your relatives know you're coming back. No, say the rabbis. It's not so simple. Take a look at the second second line there. Absol who gets involved says say the rabbis in the medish someone who gets involved in something that you don't have to get involved in. >> You know what it's like? It's like pulling the ears of a dog. In other words, you're asking for trouble. Say the rabbis that take this position and now everybody takes it. But the rabbis who take this position say he should never have reached out to Aso. He's asking for trouble. Should have basically come back, established himself, let chips fall where they may, and then sooner or later he'll he'll get back in contact with his brother. So serious is this concern according to this group of rabbis that we end up with the Ramban. If you look at the bottom of the page, the Ramban says something that is very very frightening because it seems to happen often in our in our history and it's particularly appropriate for us as we come close to the Kaneka festival. The Ramban says he said already the rabbis have grabbed Yakov Tsu. They grabbed him and they've criticized him. They say, and he quotes the Medish, don't get involved in anything that you don't have to get involved in. Should have don't ask for trouble. And as proof of that, he says, let's go back in history. The last Kazashmonaim kings were two brothers vying for the throne. They were if you look take a look on the next page. Okay. I thought I had it. All right. Let's stay where we are. Stay on the first page for a while. They are Herkimeus and Aristoblus II. Both the second brothers vying for control of the kingdom. Now just before we talk about what happens, look at their names. The beginning of the Kashmon rule, what were the names of the heroes? >> Yehuda, Matis Yahu. By the time we get to the end, it's Herkinus and Aristoblas. The Shakashonim dynasty really deteriorates as time goes on and there the rabbis are very critical of the Kashmon dynasty because they did something they weren't supposed to do. Does anyone remember >> they right they took not only the the kingship the royalty the monarchy but they also became kohanim gdolian they they they took the kahuna and that was always supposed to be separate from the days of Moshe and Aharon those two roles were supposed to be separate one could argue because if you have them in one person or in one place you end up with an ayatollah god forbid in other words someone who is totally powerful or usurps the the the power not only of the monarchy but of the religious ritual, you're making someone too powerful at that point. Anyway, what happens with Herkinus and Aristoblo and you see can see in the Ramban down below they v for power. Herkinus is the older and the weaker of the two. Aristolus def kicks Herkinus out and takes the monarchy. Herkinus is wants to come back. What does he do? He goes to Rome. He goes to Rome and he elicits their support in his effort to the point where at the end of this struggle, both brothers turn to Rome and say to Rome, "Hey, you know, we we need you to help. We can't we can't figure this out ourselves. We need you to arbitrate, says the Ramban. Look what happened. That invited Rome into the Jewish monarchy. Pompei appoints someone to to be the the officer over the the Jewish or the tribe the Judea at this point. And basically what happens is it leads to the destruction, God forbid, of the sec first second temple, right? What happens is and this all unfolds in the year 63 BCE and it's from that moment to 70 of the common era where it moves from Ram Rome arbitrating the dispute to Rome destroying the temple says the Ramban. This is what the rabbis are talking about when they criticize Yakov. Basically, Yakov should not have reached out to his brother. Now, when I started off, I said that this is ambiguous because there are obviously rabbis who disagree. There are others who say he did the right thing, that he should have reached out to his brother. They has to he has to mend fences at this point. He has to he's got to show his brother that he wants to bring bring which brings us to the next moment. Yes. >> Why does he have to say >> okay very good. Why does the Torah say Eliv? I I would argue, just thinking about it now, I would argue that it's it's how Yakov sees his in other words, he's not just Asov. He's it's his brother and that's why he's reaching out cuz he knows he has to. Okay. Now, take a look at the second page. Now, we move to the second page. Here you see the the continuation of the very same discussion in the rabbis. Look at the way that Yakovu turns to Y to Asaf through messengers. The way he describes himself and the way he refers to Asaf, right? So what does he say? Take a look at number one, the first paragraph. Omar, I when you get to Asov messengers, turn to him and say, "This is what the we are supposed to say to you, oh um uh Adoni, you are this is what we're supposed to say to you who the who rules, right? to your servant Yanov is trying to connect with you and wants you to take the gifts that he's sending. It happens again. You find over and again that Yakovinu uses this language in the two paragraphs that follow. Yakovinu refers to himself as the eved and to as the ado you get to the point where the actual meeting begins to take place where they see each other and they start approaching and if you take a look at page three underlined section in the second paragraph the varhem what happens now is he is the encounter is about to fully take place. And he sees Asov coming with remember 400 men, right? 400 of his best friends. So clearly Yakov is frightened, is afraid. We know that we So what happens? He divides he puts the children and the mothers get in in appropriate order. He He puts them there and he goes in front and what does he do? He bows down seven times before he gets to say the Okay, I'll take one question. Remember, unless the questions are particularly pertinent, keep them for the end. Yes. >> I learned that the used to learn this harsh before they went to Rome. The the the of the of the of the learned this par is >> I did not know that okay it's certain because because what you're learning not to do according to that right in other words you're learning what the result of this kind of according to some we're going to see some we're going to see another position very very clearly in just a moment all right so in other words what's happening here is the rabbis then say you bow down seven times look What what happens first? The next to last paragraph on page number three, you called your master eight times in the text. When the Torah describes the kingdom of Edom, which by the way is what? who who's Edom in Rome, right? That they but when they when they look at the kingdom of Edom, the Torah says, what does the Torah say? The Torah says that before there was a king in Israel, there were eight generations of kings in Edom. All right? And that's because the rabbis say or as a result of Yakov saying eight times my master. The next paragraph the medul I couldn't find the Hebrew but I have the the English Jacob bowed down to as of seven times therefore seven cherished locations institutions were taken from Ben Israel Shilo Gilgal Anov Givon the sanctuary first temple and the second temple basically what you have is the various different stops of the Mishkan until we build it and every one of those was forcibly taken from from cloud Israel because he bowed down seven times. All right. So that's that is one approach to the beginning of paras which is you learn it to learn what not to do. Take a look at the next page. >> The next page >> why what prompted about >> what prompted him to do that? He basic we'll see in a moment. Well, we'll see in a moment because we'll see the the other the other side of the coin. There is a very interesting relationship that is recorded in the Talmud between Reb Yehuda Hanosi, the compiler of the Mishna and someone that Talmud refers to as Antoninus, the king. And the rabbis debate who really was the king. If you take a look at the sec in the English, you'll see Antonius Pius or his adopted son Marcus Aurelius was probably Antonino, one of one of those two. And the relationship is is fascinating because here we we've been trained to see Rome as the total enemy and they were in the most part and eventually they became horrible to us. But at the same time there were apparently moments of of peace and moments of sh of of of light and this was one of them. And Antonyinus is recorded as doing a number of things. He consults with Rebehuda on on a number of issues. He talks to him about esoteric things like the olab andim things like that trying to to understand what Rabi Huda Nasi believes. He protects Rabi Yehuda Nasi against any attempts to unseed him or to to make problems for him. There will be those who will say he allows Torah study which is again for Rome something major. And there are those who say that the only reason that Rabbi Yehuda Hanasi was able to compile the Mishna was because he lived at the time when Antunidus gave them those those opportunities. So take a look at so that's the relationship the Medus records an event. The event is a he basically turns to his servant and he says I want you to write a letter to Antonus and in that letter what I want you to write ishudah nio lean mal antony write a letter in my name to the majesty the emperor Antonos. So Avis turns to him and Rebby what are you doing? You're you're debasing yourself and and you're lording the you're lording the emperor. This is a this is a Roman emperor. This is somebody to which Rhuda Hanasi says Omari, I I understand that you feel I'm debasing myself, but am I any better than my elder Yakov who said, "Thus says your servant Yakov, am you?" So what's happening there? Rieudas is looking to YaKob's behavior which we just criticized and saying that's the way you deal with power. You have to you have to find a way to make them work with you. You have to find a way to make them let you live. And what you have to do is if you have to debase yourself a bit, you have to debase yourself. That and that is the way to deal with power. Two opposite ends of the spectrum. Which is right. They're both right. Dependent upon circumstance, right? And that's what I mean when I say that this para is a para of ambiguity. This is the first example. First example, it's really two two parts. The first examples are the criticism of Yakov for even contacting Asov and the criticism of Yakov for debasing himself. And the other side of the coin totally the other side of the coin. No, no um smaller hero than Rab Yehuda Hanosi who make who compiles the Mishna says this is the way you deal with power. You do it. And the Torah leaves us hanging. We don't know. Take a look at the next p at the bottom of page number four. Now what happens is I I went out of order temporarily. Basically, I went from entering to to where they're starting to meet. There's a big event that occurs in between. What's that? It's the struggle with a stranger. All right? I'm not calling him an angel yet. It's a struggle with a stranger. What happens is Yakov has prepared for his meeting with Asov. And the rabbis point out that he prepares, remember, in three ways. He prepares by sending gifts. He prepares for war and he prepares and he and he davins. Right? Doesn't say by the way he only do. He t Right. He's he's not just relying on aeshbar. He's doing what he needs to do to get this done. Right. Okay. So So he's preparing. And then the Torah tells us and this is the bottom of page number four. And one of the strangest events that occurs in the Torah, he woke up that night. In other words, he beded down for the night all prepared. He takes his wives and and the the wife servants and he and heav aerlo he takes them across the river or or ford of Yabok what's he doing what's he doing why does he wake up in the middle of the night and why in the middle of the night is he he's all prepared already why is Is he moving them somewhere else? So what's he doing? >> Second thoughts. >> What? >> Second. >> He's having second thoughts about what the perhaps the total meeting, right? In other words, this can be interpreted in a number of ways. The the easiest way to interpret is that he is bothered. It's in his sleep and he says, "Well, maybe I maybe I didn't do the right thing. Maybe they really should be there instead of here." and he starts maneuvering and and bit bettering his his circumstances. The other possibility is that he's trying to run away that he basically is trying to say, you know, what am I what am I asking for trouble for? You know, just forget this. I I had without going into the details of a situation, I had a very similar situation when I first became a rabbi where I we encountered someone who had amnesia and and we were taking care of him overnight and then the next day I said to myself, "You don't know what you're doing. Call the police." Turned out he was wanted for attempted murder. All right? And he had he had shot a girl in the stomach that day and she was in UCLA hospital UCLA hospital recuperating as he we brought him into the emergency room at UCLA hospital and they said they didn't have room for him. So anyway, I could tell you the whole story, but the fact is that what I'm saying is there comes a point where what you do is you say, "Whoa, let's let's back up, right? Let's let's not not get ahead of ourselves. So perhaps that's what's happening here. Perhaps what Yakov is saying is wake up Yakov. This is not a a a a meeting that you need to have. And he starts running away. All right. The way you interpret that those actions will help define what is happening next. All right. So what happens next? Let's look at the next line. All right. Heov was left alone and a man struggled with him until the break of dawn. Now stop for a minute. There are problem the pro this sentence is is is just calls out for interpretation. First of all why is Yakov left alone right? In fact, the swarno will say what what happens is you know after the struggle with the angel or during the struggle with the stranger the rabbi he Yakov gets injured and because he was injured what we don't eat the seiatic nerve area of of an animal correct and in America they don't know how to take it out so you just don't eat that part of the animal other place here I think they can whatever but one one point or the other says you You know why we can't eat again Russia? It's a fine. We are being fined for leaving Yakov alone. Never never should have been left alone. The one thing that is clear from the puk is that when does he become vulnerable? At the moment he's alone. And that's that's a bossale for for Jews across the ages. Now so we don't know what he's doing. Either he's either he's re reassessing his strategy or he's trying to run away, right? But now let's talk about why did they leave him alone? What happened? So turn the next page for a moment and we'll see the rash bomb and then we'll see other interpretations which you may have heard before. The Rashbam says it's simple and I'm going to um he says and if you remember I've told you numerous times that I love the rash bomb because he sticks close to the shot. He doesn't bring down the medrashim. He wants to first understand what the Torah is saying. Right? In other words, he tossed them with commandment and he was left alone. I call this the John Wayne interpretation. All right? And I can say this to to this group because you know who John Wayne was when I tried teaching seminaries or she thought they have no idea. All right. Anyway, so what's what's the John Wayne? How does John Wayne cross a river with his with his entourage? He stands on one side. He goes whoop whoop and the outrage gets pulling people over the and then for one split second at least he's what >> he's alone says the rashbam that's what happened basically what happened was he crossed them over and he did it you know while still on the other side and then he was left alone because they were there and he was here along comes the medish and says no it's not so simple we and they offer new one very powerful interpretation that many of us have learned earlier in the year and that is he forgot something right in other words he left behind pim kitanim small jars and in order to go get them what he does is he goes back to find those jars and the rabbis say that you learn a lesson from this but they they turn it into a positive lesson And one could argue that it the negative lesson is don't worry about the jars, right? You you got to the positive lesson the rabbis say is that and it sounds strange but I'll interpret it as they do that their their possessions are as dear to them as their lives. Why? Ah, now that's again you're talking I spoke out against conspicuous consump consumption on numerous occasions from the from the from the pulpit. So what does it mean? It means the following. They say they don't want to have to rely on anyone else and they don't want to steal for sure and therefore if I left something behind let me get it because I want to have my own and I so that's the interpretation. I think >> what >> what was it? >> We have no idea. It's a spark of katanium. I don't know. >> We don't know. >> No, it doesn't discuss. Doesn't discuss. Yes. Yes. Basically, they were jugs of something, jars of something. What? We don't know. Now, the again, this is medashik. The interpretation the rashbomb gave is right. The medish, as I've told you before, when we learn medrashim, the question we ask is not, is the medish historically accurate. It is, what do the rabbis want us to learn from this? That medish is a way of of taking lessons and hanging them on to events or or concepts in the Torah to be taught in a particular way that will be remembered like stories, etc. You don't have to believe medrushing literally. You can, but you don't have to. That's that's key. So what so what what they want us to learn from that first medish is apparently that you you should value what you have so you don't become dependent upon others. But then if you take a look down below at the next page. Oh no. Yeah. Next page. page number six. Take a look. Rashi brings down the medishimanim. But then there's something else that happens. And this medish is not usually seen. Everybody knows about the pimanim. This med says what happened was f was as follows. The stranger appeared to him ro appeared to him as a shepherd loone. He had sheep and the stranger had sheep. Loalimal, right? Each of them had had. What does Yakov say? take yours away and I'll take mine." And basically, he then worries that maybe some of his are still in that that stranger's flock. And that's how the struggle begins. Now, what is what are the rabbis trying to portray here? I I I don't know for sure, but I'll give you one possibility, and that is we're talking about a struggle between Yakov and Asov, right? We're talking about a struggle that is not temporal. It doesn't just exist at one point in our history. It continues throughout history. I've got to be if I see he has camels and I have camels, what am I going to say? We're really the same. We're not the same. Right? My camels are not like his camels. Right? Basically, we have to recognize the differences between us and those around us even as we try to find peace with them. Remember, I I've told you before my one of my favorite phrases in the Torah is I'm a stranger. Ra says this, I'm a stranger and a citizen together with you. Right? And we're both strangers and citizens. This medish is saying don't forget you're a stranger. Right? don't become so you know a lot of people are saying now how how can the Americans feel comfortable when what's his name became mayor of of New York but it's it's hard to it's hard to to turn around on a dime isn't it I mean it's hard to say uh that could happen here but it could happen there but but we don't want to feel it we want to basic you know America's been so great to us it couldn't happen here God forbid. God forbid. But I never would have predicted that someone like that would be elected mayor of the largest Jewish population outside of Israel and that Jews would vote for him. All right? That Jews would vote for him. So it that is Malimali perhaps. That is he's got camels and I've got camels, but my camels are not like his and I should know the difference. Okay. So what happens then? The next part of the puk if you go back to page number three. The next part of the puk three few words is mo als and a man struggled with him until the break of da. The Torah doesn't tell us anything here, right? Where did this man come from? Who who is he? Who's this? It doesn't say he lifted like when when um Arab welcomes guests. What does the Torah say? He lifts his eyes. He sees people coming. I would expect the Torah here to say Yakov looked and saw a man or someone and said, "Oh my goodness, who's that all of a sudden?" No, no. This guy suddenly appears and there is a struggle which of course leaves us the opportunity for numerous interpretations, right? One interpretation which is the one that is the most popular is that he is Saro Shalisov. That this is this is the mal that represents Asov. And what is happening? They are struggling on the eve of the encounter. Now, if you remember, I told you how we interpret Yako's actions will help us understand what's happening in the struggle. If he's trying to run away, what's the message? You can't run away, right? If he's just trying to reassess his strategy, then the message could be this is a a an eternal struggle. You are going to be fighting this struggle across the face of time. And what's fascinating, you know, it's sad. I've said this often. It's sad that the holiday on the calendar that is most that deals with the concept of assimilation and tells us to be careful has become in the diaspora the most assimilated festival. Think of it Hanukkah. >> Right. Right? That that Kaneka speaks to us of of of our of non assimilation. If you if you take a look at the story of the Kashmon, you have to understand that during the years before Antiocus IV issued his edicts, the Jews were assimilating into Greek culture. They were they were caught between two Greek empires. And if auntie some ways you could say antio saved the Jewish people because only when they were pushed to the to the wall did they then begin to rebel. But they the and I'm not and don't say that I'm crazy because the rabbis say that they make a statement. and shows the honesty of the rabbis that the giving of the ring from Akashro to Hmon accomplished more for Jewish identity than all the Levim combined than all the prophets. >> Why? >> Oh, why? Because it forced the Jews >> to be Jews. It forced they had no choice, right? He was going to destroy them all. Forced them to fight back. It forced them to to to recognize the difference between them and him. So clearly if you look at Jewish history, anti-semitism has had that effect. Unfortunately, the people in the Soviet Union who remembered they were Jews would have forgotten they were Jews had it not been stamped on this passport. Right? So these were things that that unfortunately have have happened. So therefore, one possibility is right that we should know the differences between us. Now, and what is this man who's appearing? It's the angel of Asov. And it represents a continuing struggle. And it represents that you can't run away from that struggle that you have to engage in it. You can't ignore it. You ignore it, you end up with the mayor of New York. You can't ignore it. And you can't what? You can't avoid it one or the other. You're going to this is something that you're going to have to face across time. And the Ramban will say that it's very beautiful imagery here. V is mo also Moshiach. It's prophetic. And and some of the commentaries say that the injury that Yakov sustains represents I have it on the page. Take a look at the bottom of page number six. Kyama Kulo Rezorov. This is this whole event is a hint to to the future generations. Yov is injured. This interpretation says it's quote again from the Ramban. Yakov is injured in proximity to his reproductive organs. Why? Because it's to tell us that there will come a time unfortunately there will come times where we will be so decimated as to have questions about whether we can continue and that our we won't have think about the Holocaust and think about European jewelry >> six million right think basically basically what he's saying is there this is that this is the the last piece of this interpretation of the struggle and that is don't think you won't have to pay a price. Right? You're not always going to you're going to be paying a price periodically during this struggle and the price will be dear. The price will be dear. No. So that's one interpretation, right? One interpretation is on the eve of the physical reunion between Yakov and Asov, the angel of Asov is coming to say to Yakov, don't run away. You have to do this, etc. Now, there's a a variety of other interpretations. One of the most beautiful, of course, is that Yakov is wrestling with himself. that on the eve of the night on the eve of the reunion with Asov Yakov is has self-doubts right he did I do the right thing is as right for being angry with me that what what should I do how should I how should I approach him is he's he's wrestling with his own demons and wrestling with his own thoughts and wrestling with his own concerns and we can certainly understand that. We can certainly understand that as a possibility. So what was it? We don't know. Again, ambiguity, right? Once again, another event who we we don't know for sure, but we learn tremendous lessons from it. Take a look now after all this occurs. Okay, so you've got uh Yakov debasing himself or calling himself an EV. You have him bowing down to Asov. You have the struggle with the angel. Finally, you have what? You have the actual reunion. All right, let's take a look at the actual reunion. V on page number seven, top of the page. Vorat as licaso. Yov ran to him. He kissed him and he fell upon his neck and they cried. So before you go any further, what is what's interesting about the conjugation within that sentence? >> Who what's happening? >> Ryov doesn't do anything, right? Asov is the actor, right? You have that Jacob's not doing anything. Asov's doing the whole thing >> and wept. That's when that's when Yakov comes in. He starts crying. Right? So, what's happening here is the Torah is telling us that that Yakov had very serious reservations about what was about to happen. And therefore Asov had to run to him and had to kiss him etc. Now over the word basic in other words over the word that he embraced him. There are dots in the safer Torah and there's an And what do th those dots mean? >> It's a dispute. It's a dispute. There are those who say the dots are there to show you that Asov was not really wholehearted at this point. In other words, it was a ruse. It was crocodile tears and and and then the medish comes and says, well, when he hugged him, he was trying to to kill him and and whatever it may be. But basically, no. Take it as Yakov is not does not achieve full peace even for a moment with his brother. The absolute opposite interpretation of the rabbis is what? That at this particular moment, for a moment, this is the one time that Asov was what? Sincere. So you got two. Again, the Torah is tantalizing you. It's telling you something's happening. And it makes the puts the dots over the word to make you say, you know, we I really want to know what this means. It depends. We don't know, right? And and therefore, once again, it becomes a very serious what? a very serious lesson for us that we we right when we we deal with others. The rabbis say uh give them credit, give them honor, but fear them as well. Yes. And the text tells us not that it was a stronger from from As that that YaKob probably had hesitated. >> That's what we're saying. We're saying in other words >> that's right. Everything is in the singular until you get to they cried. >> No, my point is >> Oh. Oh, you're saying it's a stronger It's a stronger language. I I understand. Right. Correct. Okay. Good. Very good. All right. So, we're left hanging. But now, what happens after that? And this is the final piece of the puzzle. What happens after that is that Yakov and Asov then talk to each other, right? And Yakov says, "Take my gifts." And and um Asov says, "I have a lot. I don't need." And Yakov says, "I have everything." and all right but then what happens I'm looking at page number seven the last entry who's speaking here do you know as turns to Jacob and says okay this has been a great reunion Let's go together. Let's let's travel together. We're one big happy family, right? And now what's the word? Nego could mean two things. Either one, right? >> Neged is against or neged means opposite meaning, you know, parallel. You don't know what it means. All right? So Asov is saying let's go and we'll travel together and I will go with you. Now this is very you have to understand this is a very dangerous moment for Yakov, right? Because he's got to make decisions but he's got to try to make decisions that will not make that will protect himself but not make his brother angry. He's still got those 400 best friends that are still there that that that that Y as gathered. So well how does he respond adoni calling my master you know that I have children you know that I have a lot of cattle you know that I have a lot of s sheep if I push them too hard they're they're not going to make it you you you can travel much faster than I can go right ahead I'll I'll catch to which Asov responds. Take a look at Okay, good. But let me give you some of my men to help you out. Yeah, you know, you're having trouble. You have a lot of stone. You have a lot of cattle. Let me give you some of my men to to to to go with you. Ah, right. That's that's like um when parro lets Yoseph go back to Cananan to bury he sends a horde with him, right? To make sure what that he comes back, right? Okay. So, what you have here is so Yakov So, what does Yakov say to that? Yakov says, "Please, you don't have to do that. It's I I really thank you very much. It's a wonderful offer, but don't no I I I don't want any I don't want any help. I'm self-sufficient. Okay. And then the Torah says the following as goes back to his home in Seir. Now what did Yako say? Yakov said, "I'll follow you and I'll catch up with you." Right? And what does the next B sayso? He once again is using deceit to to to gain a go to to reach a particular goal. He's not going to tell as that he's not going to end up in the same place. He's going to make believe he's going to go to the same place. But and he'll escape the moment. And what will he do to protect himself? go to a different place. So what you have here again is is real ambiguity. In other words, what does Yakov from this moment totally separate himself from his brother? Does he have peace with his brother? He he clearly he's negotiating for his own safety here. You could read this paragraph, you know, I read it for many years before I really looked at it. You could read this par say, "No, they're just talking." No, they're not just talking here. This is this is a very very important conversation and it and it underscores the conflict as paras goes on other events occur like the event of Levy and Shimon and all of that where we end up with ambiguity over and over again where we're not sure did they do the right thing didn't they do the right thing the Torah I think has this para particularly to tell us that we live in an ambiguous world. That things are not black and white. They are shades of gray and that we have to recognize that and we have to recognize the complexities and the ambiguities and we have to work our way through them. Okay, I'll take any questions. >> Did and meet up again at any time? We hear that they meet up again when they're burying. All right. Just as we hear that Yeshua is with Yitzk when he buries a Okay. So, yes. Again, does that mean they're best friends? I don't know. It mean the rabbis will say it's an indication that those two individuals did some chuva, right? That As did some chuva, that did some chuva. But nonetheless, it's it's just a it could have been a momentary reunion or it could have lasted. I don't know. Okay. Anyone else? Yes. >> Okay. So, you're suggesting that he is going back for the olive I I'm repeating because it not everybody heard. He's going back for the olive branch that that's what the pin were >> what what >> the oil from the olive branch that was brought back to Noah. It's a beautiful medish, right? It's a very very pretty medish. I I'm not sure what it's teaching us and I don't know if it's accurate, right? In other words, historically, I don't know if that's really what happened, but the medish is saying it and it's trying to teach us something. So, we're we have to struggle with that. And I'll leave you with that struggle. All right, have a good day everybody.