Complicated Inheritence | Rabbi Ari Kahn | July 17th 2025

Okay. >> So, the very start of this week's para, we have kind of what I would call some leftovers from last week. I mean I mean just to go a little bit further with that same thought just in terms of the chapter. It's still part of the previous chapter. It's still part of paracafe to start a para per cafe. So, you realize that there is this sense that we're in the middle of something. But moreover, I mean, even in terms of our tradition, had this next part been part of the previous para, I don't believe anybody would have complained and said, "Hold it a second. What are you doing? Don't you know that para pinhka should be independent and we should start afterwards?" But nonetheless, apparently whenever the division of the pariet were made and the whole Babylonian right of dividing the Torah into a year's long amount of uh of pariote, there was this decision in order to make it this paria which we'll call penas. I guess they called pinas. And what I'm going to try to do is something you can accuse me a little bit, but it's not too much. Don't don't overthink it. You can accuse me a little bit of that it's not necessarily organic because the division of the para is somewhat human but that's not the case because it's just like there's one episode after another after another after another and it's that sequence of episodes that we have in this week's para which is what I really want to comment on. So let's begin th this leftover part what it identifies is that pinas bin alazar bin he acted would you you want to use the word vengeance you want to use the word zealot I guess uh depending on your uh political sensibilities will depend on how much you want to identify pinhas as being really bad. On the other hand, if you really like pinas, I know a couple of people. I mean, recently there was somebody had an aliyah and he was called up in Mashul and his name was Pinas aliu. So I said, uh, so uh, why did your father choose this? And he said, or mother. And he said, oh, they wanted to make sure that I'm like a complete zealot. And uh so so you know pinhas on the other hand if you feel that pinas was actually a moderate response then that says a lot about you as well. So uh I guess I guess that this is a good way of trying to uh define people's sensibilities. And uh as usual, I'll I'll just comment in passing not to look at the the Miilo because it is the most bizarre commentary on this episode. I mean his whole commentary is bizarre. The ishitzer I mean is any I'll go so far as saying that any teacher who quotes the ishbbitzer I know lots of nice people do it. I would find them suspect in terms of everything about them. So uh I I know that that maybe sounds very strong but he actually writes that Zimry was right and Pinas was wrong. So if you can come to the conclusion that Zimry is right and Pinas is wrong then as far as I'm concerned there's something very wrong because uh that's going to take you down the path that you can justify anything and everything and anything and everything multiplied. So uh we'll just leave it at uh at that. Good. Good. I mean some of the strands of visits ends up in Raduk. We're not talking about today and uh as I said somewhat suspect. Let's continue. And at the end we're told the name of the we're told the name of the perpetrators which is also interesting because last week there were these nameless people and they turned out to be Zimri and Kosby and uh and we'll end that. Source number two begins but And that is both a beginning and an end. It's a puk. It is both the introduction and it's the conclusion. But it it serves as really interesting linkage because it something significant happened. 24,000 people died and now it's saying and afterwards which is essentially telling us what's about to happen next is somehow connected to what happened before. And therefore when I said from the beginning that I'm looking for the connections between the various parts of the para I I I want all of us just to note for for the moment that those three words accomplish that. It's saying that there is some kind of continuity. There's some kind of linkage. And what we're about to read we need to realize is connected to what we just now read even though it may not be that simple. And that's part of what I want to get back to before we finish today. And it says Now, there's something interesting about that as well is that we're so used to. So, now Aron's been replaced. So, Aon has been replaced and his son Elazar. I'm going to use a word and the reason I'm going to use this word is because this word is going to come up again and again and again in this week's para that Elazar has by now inherited the position of his father. And now it's Mosha Elazar. Israeli is go. We're going to have a census of all the people, all the people going out to fight. And if I didn't know better, then I would think right now, okay, we're moving towards the end of the book of Bameid. We're moving towards the conquest, which really has already begun. And therefore, we need to clarify in terms of the soldiers and going out and so on and so forth, which by the way has happened already. But then again, there was just a mafa. So after the mafa maybe you want to know how many people have survived and all of that makes perfect sense except what it says as what the stated purpose is as we continue and that is at the end of it gives us the number and then now what is are the people that we just now counted to these is these are the people who are going to receive the inheritance who are going to receive their parts of the land of Israel which means when I said before that this word inheritance which I have placed in is more important than we're noting here you see it already that the is already going to be divided So you now realize that there is a word which is being used again and again. And what is that word? That word is inheritance. And now you realize again in retrospect that this counting of the people was not just simply in order to get an army ready and to get people ready to go to war. There was an objective to the war. The objective of the war is to is to capture the land. But it's not just capturing the land. This is really about two steps past that. And that is the the division of the land and the inheritance of the land. And it's as if that the other issues are almost an afterthought, but this is really what the focus is. And it goes on to say and so on if you needed the word again. So how many times did you read need the word nalah to be mentioned over here till you realize that that's what is taking place at least in this section as the major issue that then should lead us directly even though I have a couple of uh verses I skipped and it says just one second right going back to this point of Moshe And by the way, keep in mind, right? Let's let's keep that in mind as well, right? Have that go in your head someplace. So the whole generation is gone. The previous the only people here left are KV and Yoshua and that's going to have a significance in terms of us moving forward. Next section new chapter source number three. Did I read that right? Ravena. So I'll actually read their names. My grandmother was Ba. She was named after one of the notes. I have a niece whose name is Shai and everyone knows her as Shai and uh by her kupa when they read the kuba they read her proper name Shaina Ba Maka. There was a gasp like all the people who knew her for so many years had no idea that her name was not just shiny. It was shiny. Ba Makla. My daughter just got it got the BA reworked a little bit. She became Elishva which somehow morphed from Isabella which is part of the the BA and so on. She didn't get the Mla [Music] Moshe Elazar. Okay. So now Moshe and Elazar instead of Aon and so on and we are well aware of their complaint. Our father has passed away. He was not part of the sinners with Korak and he died without sons. And they say now they use the word. How would you want to translate? Well, you guys had no help today. What they say homestead or something. G give us and Moshe goes and questions and asks God what's the next word. So do you now realize again that the word is again this major theme which has been going through and it continues and now the word will be used multiple times moving through and so so just like we saw previously that the word was being used again and again. So now you realize that the contin continues along the same theme. Yes, there is somewhat of a twist over here. Something which was not obvious. They go and they question regarding this idea of dividing the land and giving people their rightful home. So or inheritance and they insist on receiving their inheritance as well and and God agrees. Now that then leads us to the next section. The next section is with and just in case we also have the word var and so on which again inheritance is all clear. So, as we previously noted that our own was replaced by Elazar, now we're being told that Moshe is going to need a replacement as well. Where did I get that from? Well, I hope that's really obvious because God just now within this context of Nala is now telling him, "Go take a good look at the land because that's as close as you're getting. And then we have which is a which is so familiar but not because there's an ever so slight twist. And what is it? Right? We're used to the inverse right. And this one is and Moshe then responds and says well If I'm going to die, then there needs to be a leader. We can't lead, we can't leave a people without a leader. There needs to be inheritance, right? There needs to be a uh a person who's going to take over. Now, we had a little bit of foreshadowing a couple verses before this when we were told, "Oh, yeah, by the way, Khaliv and Yeshua are still around there there are some people of uh of substance that maybe we could call upon." And now, lo and behold, Yeshua comes. And again, we know that Yeshua had been selected a long time before this already with the war against Amalake. He was already there leading and there was already this this message then that that he's going to continue the battles and continue the fighting and so on. And therefore, just to complete this sense of Moshe and Aaron being replaced, you now have being said really clearly, you're going to have Yeshua and Elazar and he's going to then we'll have this division of leadership. Moshe is being replaced by Yeshua. And that seeing because Moshe is Moshe is everything. I mean Mosha Moshe was a king. Moshe was a religious leader. Mosha is a political leader. Moshe also served as a Cohen God. I mean at some point if you paid attention you would see that as well. But over here it very much sounds like no there's going to be division here and Yeshua is going to then he will turn to Elazar. [Music] So Moshe had asked for someone who can then be the one who will lead and they will go out and and go forward and stop based upon that person and what God is telling Moshe is actually going to be a combination of this leadership of Yahushua and of Elazar. So till this point have we gotten the sense that what the para is doing is talking about this idea of continuity and this idea of uh inheritance and that seems to be really going through from again almost the beginning because we don't really understand the beginning yet and going through the various sections afterwards leading up to source number four and it's verse number four which is going to cause all the commentaries to become perplexed and it says again new chapter and so And what we're going to be introduced now are the various corbonote seabboard that are going to be brought on a daily basis on a weekly basis on a monthly basis on terms of all the holidays. And we're going to this whole list of corbanote to be brought. And once again, if you want to play the same game, we could have asked. And if this whole section was placed somewhere in the book of Vayikra, okay, anywhere in the book of Aayikra, no one would have had a problem and no one would have said, "Hold it a second. Why didn't you put that at the end of Pinas where it belongs to be?" Because it it it does not seem at first glance to be logically connected to everything that we've read till now. Um I I'm skipping rashi. I generally I don't know if you know this. I'd like to start with and with rashi and try to go from simple to or supposed simple to more complex. I found rashi complex and I decided to skip it. It would have required to go into rashi and all the commentaries on rashi and instead we're going straight to the ramban. And I hope that's okay with you. And the rabban writes. Now when he says what do you now realize which means then the reason right which means what is he telling you right now is we need a reason and and it's something requires explanation so what did the just now do he's connecting it to the previous section and once we got to this point of dividing the land God said, "Oh, now we have to go and finish up all the other laws about living in the land because these offerings were not brought in the land." We'll skip a little bit when they and these people entering land have to do everything. And even though it didn't say that And I'm just going to stop here. You realize that the Ramban himself knows that there's a little bit of a difficulty which he's going to try to smooth over. And uh if I can pick on all of you for a second, do you find this interpretation convincing or not necessarily? Or maybe you did until I asked the question. >> What? >> To me, it was convincing. >> So you fell So you fell for it. Okay. So >> what you're satisfied um That's a large it's a larger issue but but apparently they didn't do certain types of coronas. So one second how can we try to do this statistically now can you go and search for me in the rest of the Torah from here through the end of how many more mitzvot there will be presented to us which are unique mitzvot which have to be done in the land of Israel which have not been mentioned yet and you want me to give you an example okay you want me to giveim you want me to keep on going there's a whole bunch of laws which are going to apply it. And there's a there's a whole bunch of laws which I I said said one second. I said those that weren't me I said those that weren't mentioned yet. Okay. So if I'm going to say hold it a second they're about to go to the land and the laws that weren't mentioned. So we need to put this here. So do you realize you still now have to ask so why is this here? >> Yes. >> I'm sorry I ruined it. I'm I'm sorry. I'm sorry I ruined it for you. you were happy and and so on. At least I didn't accuse you of being intellectually lazy like I normally do my students. It's like it's like ask any question, give any answer. Okay, we're good now. Let's let let's go on and then will it be on the test? So So um >> So I'm going to say it again. To do this seriously, you really No, no. You really need to go and take a list of what? Yeah. and and it doesn't I'm just going to say the answer is good look at rabu bakay in s and by the way rabbay again I'm not going to give you statistics he is someplace between 70 to 80% telling you what the rabban says that's that's just generally what he does and in this case he doesn't al although you'll see he's coming from the same place so just stop for a second what is he doing what is he telling you that we need to figure out why this is here. So I'm going to say this again just to make sure we understand this. B Midbar is primarily a book of narrative. It's a book of narrative which possesses within it various laws. When a law is put in a particular place, you need to ask this question. What is the question? Why is this law in this particular place? So therefore he says is here that now when Mosher's told that he's not going in. So now he said, "Oh, I better tell them the rest of the stuff about Corbanote." Now it's very similar, but it's different. If you need to hold back >> Yeah. So Moshe has all these things to teach, all these things he was told. And you know what? It's like the teacher figures I'm going to have, you know, all the time in the world to teach everything I need to teach. And then one day you realize you don't have all the time that you thought that you have. And now, you know, the, you know, that that little clock with the sand in it has been turned over and the sand is falling out of it and Mosha is realizing that there's not so much time left. So it's interesting because the way that the Ramban presented it is yeah this just follows you know let me put it this way there's so much more pathos involved in it I if you want I can overstate this because that's what briskers like to do and say that that is in the and this is the gavra that had to do with the cormon themselves this is to do with Moshe or meaning it's Moshe that Moshe realizes that he's just not going to be there till this. It's not even till this moment. It's like there was always this hope and maybe the hope continues through Kanan. There's always this hope that Moshe is going to go with him anyway and somehow everything's going to work out. Yes. If you're an optimist, everything's going to work out. And if it's going to work out, he's going to end up going to the land. When he gets there, when we get up to this section, I'll teach you. And now suddenly Moshe realizes I'm not going there. So, I better teach them that. Now, by the way, did that work? Is that better? See, see what I did? See what I did to you now? I ruined I ruined almost any that we're going to try to give. [Music] Now, now again, you realize now that everybody who's going to ask this, this is a good question. They all know the same thing. What is this? You need to ask this question. But look the way that he frames it. But the way you frame the question is also dictates how you what you may answer. Meaning one framed it, the Raman framed it after the land was already divided. Frames it after Moshe was told he's not going in or frames it after Yeshua was told that he is going in. So everybody's framing the question somewhat different and therefore you're going to end up in a somewhat of a different place. And the the answer is less important. You'll take a look if you want to. He thinks it's the definition of the I'll just say this that the entering into the land is going to create a new sense of public. I know that that doesn't make sense to you yet, but let let's put it this way. One of the talks that I give when I uh or at least that I offer when I go to hutzarit and people invite me to speak will be the difference between Judaism is practiced in the land of Israel versus Judaism is practiced in it is by definition auding all of the expressions of the just take the examples I gave you before one of them is going to beim in a real sense it it is this national aspect of it you want to continue with the beta mikdash you want to continue with the avoda it it but it's more than that it's a national entity which then decides priorities let's say in terms of uh in terms of taka in terms of social needs in terms of the in terms of what you do with your resources which means essentially again if I want to be cruel I can say that Judaism is practiced in diaspora is essentially able and inhibiel the most important thing is having depends on the enough herring enough uh enough uh enough scotch if you have the herring already it's the scotch which enables the herring no one would eat that without it and uh and and maybe if it's a good day the the the chilland and so on and but but it doesn't think of things in terms of the rut harabin element so This orim is actually really interesting because we're going to curse into the land. We are going to become a nation, not not a nation in the sense, meaning I could call the Jews a nation when they're spread about in a diaspora, but it is still nonetheless a different type of a of an entity. And the challenge of being a country, it's not a simple challenge. It's really not a simple challenge. We've been doing this experiment for uh for a while now. It's not simple but the and I am so much more optimistic about the results of despite all the political intrigue which exists but there it is a country which has taken many many Jewish values and instilled them in terms of its value system in terms of how uh how we live but read again the response [Music] So again a corban seabore has to be something which actually belongs to the seabboard and what exactly the seabore is what is you know how do you create a seabore it is part of this flip side of entering the land so if I just now went too zionist for some of you so then I apologize I'm sure some things that you can do to uh to as an antidote to counter this. But it happens to be true. So So just uh just note that. And even if I'm overstating, that makes no difference. It it happens to be true. And and we're we're going to take a look in in a second at RASH and you're going to see to what extent he thinks it's true as well. Yeah. >> So that's the thing. I knew you're going to ask that. It's a it's a much more of a technical sense, but it's a different type of seabboard which exists and and I know you can say but what do you mean by that and I'm not engaging and and and one second and that's why it's so interesting that you're saying oh no we couldn't bring these corbon seabour before we did not bring them meaning that's part of the issue no we did not bring those corbon seor in the desert why now you say but why not weren't we well obviously something was missing okay so let's look at excuse >> yeah so that that's also what's interesting interesting which means you like some of the people who uh imagine and believe oh we can start bringing corbono today but you know you it needs to be from the tab and you did and how do you go about doing that I'm just saying that that some these little technical things are so much more complicated continue in source number eight and you'll see that he's going to do the same thing right again what's he doing he's looking for the linkage a moment Moment ago, what happened? Moshe pleaded to God that there needs to be also continuity and somebody taking over and you can't leave people without a leader. Moshe is going to die and he praise God for someone to inherit that position. And that person needs to be exceptional both in terms of his private and his public life. And that person is therefore going to be able to inspire and to lead the community. The again the now do you want to translate the it's the objective of the nation right the word from the word going towards a place it's objective going towards destination that we never lose sight of who we are and where we're going in terms of what exactly is the role and the destiny of the of the Jewish people. And that's the reason in order to help form and inspire and keep on the right track this collective, we have the offerings of the collective mentioned right here. [Music] is that just like an individual Yeshua is going to be chosen. He's chosen as the leader of the community. But in order to do that, you need a definition of the community. And the definition of community is a community that needs consciousness that it serves God. And therefore this consciousness of serving God with the daily offerings and the weekly offerings and the holiday offerings needs to be put. By the way, Rahers is really good because he can convince you of anything, right? And and um and on top of all that, I believe that this is Ruer's Hebrew. Of course, he wrote in in the in the German, and they they say the German is uh is better and I can't judge at all, but uh I mean this this Hebrew as well is really good. And he says it again in the next line. The para of these is part of the appointment of Yeshua. So what he's saying is that this also has to do with but it's the is what is the nature of the public aspect of leadership. It always needs to have this consciousness of who we are. We serve God. We are a nation under God. We are a nation who serves God, believes in God and is always inspired by the mission which God has instilled upon us. And therefore it writes at the end over here It's at the end of the 40 years in the desert and and the failed the failed 40 years in the desert that we now have a sense of how we should be leading our lives and we need to have God consciousness and we need to have this on a uh on a public level and therefore again what was his framing of it is that not only am I asking well why does this follow what's before this is part of Yeshua's inheriting the role of Moshe but there's again and I I I will to a certain extent a certain extent tie this with the araim it's that there is this sour aspect of it and as the leader of the turb needs to know who they are and what they are and as I said all of this works as far as I'm concerned wonderfully if you want to see the malb in source number nine he says Israel kazal and he's the only one of all of them by the way not don't uh don't fall for false negatives as it were. Just because somebody doesn't quote Kazal doesn't mean that it's not someplace in but over here he was the only one who asks the question and say oh address this it came to counter and serve as an antidote to serving the son. So they would ser they would bow to the sun when it would rise and they would bow to the sun when it would set. Those of you who never noticed this before the last 50 times that you went through the book of that shakar was the blood was sprinkled which is on the opposite side of where the sun rises. misra, which is the opposite side of where the sun sets. Come on, you didn't know that before you came here. I want any I want I want any of you to say, "Sure, I knew that." So you say, "Wow, that that that's such an interesting concept." So he's pointing out how that this tamid the first one that the first corbian been you know twice a day is actually there as an antidote as a counter to some of the pagan practices which were done and by the way realize something that uh in in Israel you have a place like Eureka where they serve the moon and you have a place like B she what did you think it was just the house of the rising sun right Okay. So again, that that's um that's interesting. And everyone knows that Kazal said had Moshe entered he would have completely destroyed the and then we wouldn't have needed the which means why is it presented now? Because Mosha is not going in. If Mosha is not going in then we need this type of uh anode. Yeshua, by the way, it's really interesting. What is the one thing we know about Yeshua? What does he do? He >> He stops the >> He stops the sun. That should be a little more interesting than you uh >> than you realized before. Yes. Finally something here. Okay. He didn't have the same capability of actually stopping the eight. And I think that we did enough with this mamm over here. But we're I'm going to say this again. I don't I didn't count how many commentaries we just now went through. What is it? One, two, three, four, five. And they all gave and I skipped rash. And they all gave different interpretations. They all framed it a little differently, but they all asked the same question, right? They all asked the same question using different words and different ways of seeing it, but they're all troubled by the same point. And what is this doing here? And they all saw it as a continuation of what was here. And therefore, it is organically connected to everything else. Which leads me to one problem. And what's my one problem? The very beginning of the para. And what's the very beginning of the para? It's the part that shouldn't have been there. It's kind of like the leftovers from last week. So, let's go last week and uh see where we are. neg by the way is so much more interesting than you ever would have noted before, right? Just just in terms of where we are and what we've done. And it's, you know, learning is always interesting when like two things kind of meet and then you say, "Oh, I didn't see that before." And if we do this, if we do this and by the way, do what? Do what? It means take all the perpetrators, the people who are worshiping Bal and let's put them on trial. And by the way, put them on trial actually will lead to other things as well. You do realize that. And that will stop the anger. That will stop the problem that we now have. And once you put them on trial, what do you do with them? You execute them. Good. and we're not going to translate he is mentioned here. I also want to mention that he is not just said his name but he's been Alazar and he's been our own cohain and I I know that this is the old joke and right how does why he's been because his father was a cohen and his grandfather was a cohane and all of that's quite difficult and complicated the beginning of our para and this stops the and that by the way is what's important for us and what he does is he causes the to stop and in the 24,000 people were killed. So I I know that I mentioned earlier that he is a zealot and he what other words did we use? He was uh no no side what fanatic fanatic and therefore we would tend to look down upon him. I I I just want to at first note that there is a mifa going on and what action stops the maga it is it is his action. Let me ask you a simple question. On previous episodes, and yes, preparing for this, I went through every single ma that we find prior to this in the Torah. More often than not, we'll just say it like this because it's not exclusive. More often than not, what takes place in order to stop the ma? Well, generally there'll be two things. >> You you have Aon on the one hand and you have Mosha on the other hand. And it's interesting that we don't consider them to be um fanatics and so on. And of course you can counter and say yeah but they're not killing people they're doing the uh the opposite which I understand your uh your sensibility if you look in par there although that's interesting because Moshe says okay all these people come bring the and let's see what happens and they all die and there is a there as well and there we have the god says I'm gonna wipe them out but Not God saying it. He takes it. Not as God said, as Moses says. He brings about atonement. Do do you notice the similarity between that formulation and the one that we had in source 10? does what he does. Next give you the number and here right and then and afterwards we which means I hope at least you note that there's more similarity here than you would have liked yes do we note that but of course I know you'll tell me but look at the crucial difference between the two and I am well aware of this in par you have Moshe putting up the the and that then stops what's taking place and people live. You have in source number 12, this is in parad where you have at first again God wants to wipe out everyone because everyone's complaining. Moshe and Aaron both pray and Yeshua get involved as well. Moshe prays again and persecutes. So again this is Moshe praying by the way just remember sooner or later is going to come is not after the it's not there in it's here and but nonetheless again you have And who survive? Yeshua and Kh survive. So but but who ends up dying instead of all the people only the spies end up dying. You want to go back source 13 you have there again there are a little more intrigue in which if we were learning we would go into but instead I want to go back to something else which I think is the most important precedent or episode that we need to consider in order to understand what's taking place over Theel takes place. Mosha comes down from the mountain. Yeshua is there in the background. Also Yeshua is interesting because he's in the background. ish. Do you realize why I think that this is the closest example to what we had over here in terms of the Balper episode because over there we also had God telling Moshe to let's let's get all the judges out. everybody should be killing the people in their tribes which actually means and we have the we have again I don't want to say exact we have a very similar dynamic now what does that mean what is the word it's the same word as as that god what what word do you want to use He plagued I I know it. I know. You know you don't like the ending of that, right? It's so much easier in life when you can blame everything on the right. Everyone needs an av. What happened to your room? It was the av, right? Right. What happened? What happened to the car? It was the air. Again, you you you could you could just you you could try this. You could try it. I I don't know. I don't know if it will work, if it won't work, but it's it's a plan. Anyway, now that phraseology Rashi writes that God went and right that that means that God did this that yeah God struck them but it's not immediate. Okay? Because we don't we don't know what this means. The writes go to ael. No, there's this now we can say our theory of conservation of people plagued by the Ael and therefore this goes back to the 3000 and therefore the 3,000 were struck by God even though it sounds like perhaps there was some micromanagement and ley may have helped out over here as well. Now, I'm not even touching that right now, but I'm going to come back soon and explain a little bit more. But you go over to writes again, he sees this is two different episodes that we were told 3,000 shall which means there are all these other cases where we have a magifa and it tells us what happened over here is just that God struck them and we don't know but it is interesting because he does compare it with the others which I told you of course is what you need to do source number 19 it is again this and so on so let's try all over again I want to ask you an uncomfortable question. So Aaron is blamed for at least his part in the ael. Yes. Yes. Do we like blaming Aon? No, we don't like blaming Aon. Do we have a choice? Of course, we don't have a choice. Later on, we will be told in Varim that Moshe reveals to us that God was quite upset and wanted to kill Auron because of what he had done. We just now saw something interesting that Aaron was trying to do this in a way that the people would be protected and it doesn't work because the people are going to end up being uh attacked as well. So now I want to ask you a different question and my different question is what was Aaron supposed to do? And I just want to pause as you process a little bit, right? What's he supposed to do? But pause a little bit because I just want to make things a little bit more parallel. I I said that the idea of the of the has some kind of similarity to par because most of the other things that we saw were complaints and misbehavior. That's a vodara and therefore it's easier for us to define a votar. By the way, somebody really clever is going to be listening and is say, you know, par may not be a voter. And I'm not going to get into that. Is par bal par when par is with bal is it a v. I'm not getting into that because it doesn't sound good either way. And it sounds like it's really bad. And uh at least from the perspective it sounds like worshiping Balpa or is Abu Zar but there's another element as well and that is something which tell us Rashi identifies and it says that and what does Rashi write by? He says which means that he has a combination of different things happening. One is and the other is Gileot. Once you have that combin combination now I hope that you realize we are that much closer to the Balpa episode where you have Gile Rayote and you have uh Avod Zara as well. So now I'm going to ask you again and this should not be so difficult but it is difficult for you. I don't know why. What should Arun have done? >> Yeah, you ready to say this? I I've radicalized you. I made the parallel. >> Okay. Asking what a kesh wanted is like kind of kind of fair in a Torah class. >> Uhhuh. So we're get we're getting somewhere now. >> So we're getting someplace now. >> We're getting someplace you didn't expect to get because what did I just now do? Not only do am I saying that Pinas does the right thing? I'm saying Aaron did the wrong thing. But what I'm gonna say it again, what's Aaron supposed to do when these people w want to worship idolatry and they want to uh do break into Gileia? What should he be doing? He should be pulling out his sword and he should be pulling a pin on them, right? Or and by the way, if that's not enough, he should be calling all the tribal leaders like Moshe does over here. Everybody stop your people. Everybody stop what's going on over here. Take leadership and let's lay down the law. by the way, let's find our chauffeim and our chaotim and let's act like a responsible ci and go and deal with uh with what needs to be dealt with over here. And our doesn't do that. So now of course you're going to be mad at me because I'm going to say Aaron did the wrong thing. And good because if you're mad at me then you're wrong because God thinks that he did the wrong thing. Moshe thinks he did the wrong thing. Moshe says how did he do this? What did they do to you? How did he end up do? And Aron is trying to protect people and and yes we understand Aron shalom Rode shalom and Aon is looking for a way of doing this in a peaceful manner and you know as I said a moment ago look look what happened to poor Jerry she was a nice woman when she came here and now she's been radicalized and and and now she's uh >> to be a little >> a little So you're one second you're saying I'm not being fair >> to be a little you know has the benefit of >> even better even better even better so Pentas could be there looking at asking the question so what should what would what should Auron had done in such a case what should Aaron had done and uh and maybe he'd even still be alive today by the way because there are those who say ultimately come on ultimately Auron's real sin is is is really the I I I know in terms of shout it's harder to say it but there are those who say it anyway and I want to get back to the beginning of the para in source number 20. And what are we told about him? He acted as a cohen. How did he act as a cohane? He stopped the How did he stop the He did exactly what it was that he was supposed to do. Which anybody disturbed that I I apologize for everything. But would he now realize that this is also an incident of inheriting his position which this is also an act of inheritance which means that pinas by going and by the way it's so much stronger it's actually it's actually a tikun it's actually a tik for what did our own and and I agree with you that it's always harder the first time when faced with something what do I do and essentially you can end up feeling damned if you do you're damned if you don't or just as easily it could be mosha come down and see all these dead people. What a what did you do? I left you people to look after. What in the world happened over here and there's been a massacre on on the other hand now gaining from the benefit of having seen how that didn't work out and looking at a scene unfold in front of you where God has already said there needs to be judgment and therefore that Moshe element of okay go out and and milai and that that and it sounds like there's a hesitation. It sounds like they did not do what they needed to do and somebody needs to step up and do something in order to again is it's not just shock therapy but it's going to stop what's happening because it's going to show this false forceful resistance but most importantly and I don't want you to miss that point is it says if I have to ask the question why does pinas become a cohen so you could just say you say it because his father was a coin his grandfather was a coin but where does he prove his cohane bonafides as it were well as it were because he brought about and what did he do he did the same thing that Aaron had done previously he does it the same thing that we had found Moshe does it sometimes and that there's a plague going in the camp and he stops it how does he stop it and this is you know a little hard stops it by killing people say but how can you do such a thing well there was a previous episode and that was a path not taken and maybe the path not taken was a path that should have been taken so over here all All that I'm showing you is that by choosing to do and this is the part which may be difficult what Aon should have done he therefore properly inherits as it were or shows he is the deserving person to be called a grandson of our own and in a certain sense does this tquin for it Aaron should have been and therefore we can now move further yes I understand that I am with you and I'm radical and and so on and so forth but on the other hand they also understand something else and that is that we're reading the sukim over here and as much as that you know maybe some people reading it who want to attack him the one who doesn't attack him is God seems to be approving and that that kind of takes you to a place well if God is approving then maybe we should be as well and I understand the danger of uh vigilanteism and I understand the danger of people taking law in their own hands I understand the the the frightening thought of somebody taking a life but on the other hand Moshe is standing in the camp. Moshe just now reported what God had already said. These people then proceed to do an outrage and staring in front of him I believe is that example that took place before and that is the eagel and now the question is what is the proper way to respond to this and I think that's what binas does and if that's the case then the entire par becomes one of inheritance