Falling Short | Rabbi Shmuel Goldin June 10th 2025

We're going to take a look this morning at a section of the Torah that is a perfect example of how we have to read between the lines, under the lines. The messages that emerge from this section are actually hidden within the text. You just have to read it very carefully. Now, let's just review what we're talking about. We are talking about Benet Israel at the time when they are about to enter the land of Israel and they're right on the brink. They're right on the border. Safer Bam Midbar in this case is coming to an end. And Safer Dvarim, which will be Moshe's farewell speeches, is about to begin. and two tribes come to Moshe with a request. Let's take a look at the request on page one. And we're not going to read it carefully now. I just want to get a sense of the flow of the event. They come to Mosherenu and they say, if you skip to the last underlined section, we don't want to cross the Jordan. Please, we This is a wonderful place. It's great for cattle. We've got a lot of cattle. We want to stay here. Mosha's initial reaction we're going to explore. His initial reaction is very, very difficult, very negative. Skip to page number three, please. Actually, page number four. Page number four is the proposal. Ruvane and God, the tribes of Ruvane and God come back to Moshe and try to answer his concerns and we'll see what those concerns are. And the propo they make a proposal which Moshe Rabenu agrees to on page number five on page number five. On page number five at the bottom after the agreement there's a confirmation from Ruven God and Katy Shv Manasha or not not yet Katy Shv Manasha and finally on page number six there's insurance where once again the plan is underscored but this time not just to Moshe but to other leaders within the community. Now let's turn back to page one. What questions emerge when you see a a section of Torah like this? Anybody have any any suggestions? Okay. How long how much text would you have needed to say that Mosher Abenu was upset at their request and they offered a solution and he accepted over and over again. This plan is recorded in the text four times, five times unnecessly unnecessarily. That's question number one. Question number two is Mosher Rabenu very often is confronted with questions and very often what he does is he asks Barak what he should do. In this case, he seems to have the right an answer without consultation. And that's a particularly difficult question because look at what they're asking. I mean, this is this is not an easy an easy event. We're about to enter and some of the tribes don't want to enter. Hashem, what should we do? He doesn't doesn't come to Akureshar. So, we're going to have to answer both of those questions. The first one is why does the Torah dedicate so much text to this event? Let's begin reading beneath the lines. Take a look number one at the request. God. There was great the uh tribes of Ruvane and of God had much cattle and the place where they and they looked at the Ahaard, the Trans Jordan, and they said, "This is a wonderful place for cattle. It's great. We're going to stay here." They they name the places and then they come to Mosher Abenu and they say, Rainuard, don't make us cross the Jordan. Don't force us to cross the Jordan. All right. Now, let let's look at that paragraph for a minute. Look at the first line. The first line sets the tone. What is the most important thing to these tribes at this point? the fact that they have cattle and they they want that cattle to graze in this land not in Israel because this land is just fine. Number two, Nameuit marks that that first sentence not only sets the tone for their request but also underscores their priorities. Why? because it says opens up the sentence and the sentence ends with the word miknah. So it suggests that that's an indication within the text of the overriding concern that they have for their cattle. Then the next then we look to the uh sentence that begins with atarote vazer and look in the Hebrew or English that is a strange sentence. There's no object. There's no verb. There's no subject. The sentence is entirely a list of places etc. That's it. And it starts with the blaming of the places and it ends. There's no it's not a it's not a proper sentence. I know of no other sentence in the Torah that that mirrors this kind of this kind of structure, which is no structure at all. So once again, what's the text telling us? This is what's driving them. This is what's important to them. They're the whole thing is on these places. This is what's driving them. I don't have they don't have to have a sentence with a subject and an object. This is it. Okay. So they come to Mosher Rabenu and Mosher Rabenu is now confronted with this request. They don't want to cross the Jordan. How do you think Moshe reacts? He reacts very very powerfully. And what does he do? What does he how what is his reaction couched in? It's couched in a fundamental fear that he has. And we're going to see how this fear is very very powerful for him. What's the fear? Deja vu. We're about to enter Erat Israel. We've been here before. And what happened the last time? You didn't want to go in. So now you guys are coming. Your these tribes are coming and what do you want? You don't want to go in. You're going to open up the door for the community. And in addition, he says, and it actually begins, if you take a look at the first sentence of his reaction, he says, "You're your brethren are going to go to war and you're going to sit here. Is that what you're suggesting?" Something that unfortunately we find is a bit of a concern for us today. Right? It should be shared equally. You have you and again look at the third line. This is what your fathers did when I sent out the is what you did. You're doing it again. And the depth of Mosha's fear actually is underscored at the end of his statements. Page number two. And behold, you have come replaced your fathers. You're you're just like them. And it's going to happen again. Now, the depth of Mosha's fear, and this is an aside, we're moving away from this event for a moment, can be seen in other texts as well. This particular fear, for example, at the beginning of Seafer Varim, when he opens up his farewell speeches to Ben Israel, what does he recall? He recalls the it's on your page number two at the bottom. And and this is very this is somewhat comp complicated. He shades Thank you. All right. He shades the event in a way that doesn't seem to be a correct reporting of the event. It seems to be, to use the vernacular, fake news. Right? What do I mean? Take a look. He starts off. He's talking now in talking to Israel as a whole, not to the two tribes. We're pass we're coming back to that. He's talking to them and he says, "You came to me and you said you requested that we send spies or or scouts into the land." Now what's interesting is that if you go back to the initial rendering of this event in it starts with saying there is no there is no mention of this request right so say there really was a request he left it out for reasons but he's putting it back in here but then it gets even more complicated take a at the underlined section in his report at the bottom of the page. What did the scouts do, the spies do? They took with them fruit of the landu and they brought it to us. They gave a report. They said the land that God wanted to give to us is good. It's great and you didn't want to go in. So wait, was that the totality of the spies report? The spies actually did say they started off by saying the land is good. But what did they say after that? but we can't go in. They were the ones to instit instigate the the the the refusal. So, what is Moshe doing here? Moshe is not reporting an event. Moshe is trying to stop the possibility of a repeat performance. In order to do that, he wants to underscore the culpability of the am as opposed to the culpability of Morandi. He he doesn't want them to say now 40 years later, you know what it happened because of those Morandi. He wants them to know that it was their fathers and their mothers and their their anc that that entire group refused to go in and he's underscoring that even at the even at the cost of not giving the full report because he's not telling history here. That's not what he's doing. He's talking to the people from his heart and he's saying you didn't want to go in then I'm afraid you're going to do it again. Just to make sure the story of Ru and God etc occurred before Hash before Mosha started giving That's correct. That's correct. Ruvane and God the story of Mosha of Ruvane and God happens right before before this this farewell speech. Now on page number three he says again he says the people said what basically there you the people said all of these things but all of those things were reported by the spies. It's left out. It's not there because Mosher but that what that reveals and you find that that Dvarim I've often said is the book that gives us a clearest glimpse into Mosher Rabenu. It it it's very different from all other books of the Torah. First of all, it's in the first person. Mosher Rabenu says, "And I prayed." All right. He basically is talking to them and very much so until the very end of the book one phrase that we find constantly in the book is left out Moshe laymore it's not there so that creates its own another cliffs that creates its own complication does Moshe write safer devarium does god write safer devarium who's the author But leave that out for now. What we're saying is that there's a clearer view of Moshe, his concerns and and his issues as he's about as they're about to enter the land. And I've always felt that really what Baraku is saying with Dvarim is I don't want you to close the Torah without a glimpse of Moshe. And you are and that is underscoring something we've said before in our classes which is that we are a product not only of the law and not only of the text but we and our generation are a product of generations that came before. and the people, the contribution of people across across ages to the fabric of our tradition is very real. And therefore, Hashem wants us to see Moshe as an individual and to recognize that just as he made contributions, we make contributions not as great, but we do. And some of them are good and some of them are bad. We how we change the fabric of Jewish the Jewish journey is something that we need to think about. It's something real. As I told you filter fishes into the Torah, right? And Charlott is not in the Talmud. Basically, these are things so much of what we so much of what we see as Jewish is contributed by the journey and by the people in the journey. Galitsiana and Litfak all of that is overlay that's been placed upon the fundamental Jewish tradition because of our journey. So we need to understand that and that's why Dvarim is such an interesting book. All right. Now come let's go to page number four. All right. We're picking up again the event with Ruven and God. All right. I just we took it aside to view Moshe's reaction and the depth of his reaction. And now Ruven and God come back to him. that we're going to sit here while everyone else is fighting. We've got a proposal for you. We've got a proposal. That proposal is that we're going to build pens and places for our cattle here and cities for our children. And we will go as the front line. We will join the army. We'll be and we'll be the first ones. We're going to we're going to travel before Klisra, in front of Kl Israel, so that you can't can't claim that we're sherking our duty in terms of in terms of the army, in terms of the war. So, what they're saying is we're going to leave our families here. We're going to leave our possessions here. That's clear indication that that's where we want to be. But at the same time, we're not going to avoid the war or wars. I've often wondered how long would it take them to build all these cities and stuff. That's an excellent question. That's an excellent question. I don't I don't have a clear answer. I would assume that these were sort of temporary types of things that they were building that would last a while, but not real cities, real buildings. But it's not clear. It's not clear. It's a very good question. They've all been traveling in the Midbar for 40 years. So, they've got their tents and they've got That's right. They have They have That's a good point. They have certain things already because they've been traveling for 40 years. Well said. In addition, let's understand something else. They're con this land is conquered land and on that land are cities and buildings and whatever. So, it's possible they're going to make use of what they found. All right. So, that's the proposal. Now, keep your finger on that proposal and let's look at Mosha's reaction. Moshe's reaction is to repeat the agreement, but with some very, very critical changes. The most obvious is the last to the last sentence in the Hebrew that I have on of this paragraph. build cities for your children and pens for your flocks. What did they say? Pens for our flocks and cities for our children. Mosher Raenu is beneath the surface chastising them. You you've got the wrong priorities. What? Your miknah, your cattle is more important than your children. That's one thing. And that's the most obvious. and everybody picks up on it. But there's something else that happens in this paragraph. Mosher Rabenu repeats something over and over again. Look at the underlined sections. to the Hashem to the army. And if you go and you're going to go into the land before God and Israel, then if you follow this agreement, you will be free. You will be clear in the eyes of God and Israel, right? And and basically what you have here is Mosher Raenu is doing what? What's he correcting? He's correcting their assumption or their their thought that the only thing that they have to do is they owe something to their brothers. They owe something to their brothers. Right? He is saying to them, wait a minute, going into the land isn't simply your brother's going into the land. What is it? It's following Hashem's direction. And we want I want you to know that you are all this is happening not only before everyone else, but it's happening before Hashem. And you have to clear yourself not only with Binyamin and and and all of those tribes, you have to clear yourself with Hashem. And that is a powerful powerful change. Do you see? And it and again the Torah the what what what really is so interesting is how it he repeats it over and over and over again in that in that agreement. Right? In other words, he says, "Okay, yes, do it. But recognize who you're making a deal with. You're not only making a deal with everyone else. You're making a deal with Akadesh Bar." Now does this Yes. I'm interested in the use of the term nameem. Yeah. What is it in his presence? Hashem is the one that's going to dispossess the land for them. I think I think what he is saying it's a good question. The question for our audience at home is why does he use the phrase lifashem which literally means before hashem? I think what he's saying is this is all going to unfold in front of Hashem. In other words, understand that he's right there with us and when we go in he'll be with us and when we fight and and your agreement lift it's before God. It's like saying it's like a saying we I I I pledge my allegiance before God and country, right? It kind of also remind accept that but it reminds me also the fact that they said to Moshe that they would go first. Oh, that's a very very interesting idea. He said even before Hashem I prepared to I didn't pick up on that. Very good. All right. It's also possible that he's saying lif Hashem because their their proposal was they were going to go lifaam. And part of the correction is you're not going to be the first ones going. Hashem is going to be the one. All right. Very good. Very good. Okay. Now, what happens is God and Ruven and God confirm the agreement. They repeat it again. Right? In other words, it doesn't Torah doesn't just say, "Okay, they they made the agreement and now there's confirmation." But the Torah repeats God, [Music] our wives, our children, sorry, our children, our wives, our cattle, and all of our livestock will remain here. So, what have they done? What what's happened in that sentence? They've reversed the first order. They've understood what Mosher Rabenu was saying and they've placed they've they have placed the children and the wives before the cattle. So Moshas that part of Mosha's uh direction was is has been taken in and accepted. But also look at the last line. We got it. We We understand. And we we're we're we're making this deal not only with Cloud Israel. We're making this deal before God and we understand what you were trying to tell us. Next, take a look at the next page. And on the next page you find something very interesting. Once again the agreement is repeated not once but twice again Ruven and God are the Moshe goes to the other leaders Elazar Hako etc etc and says Ruven and God if if they go Hashem, if they go before God uh as the re front lines of the of the scouts, then they can have this land. But if they don't, then they can't. And then the Torah says, the second underlined sentence in that section, not only does Mosher Aenu say to the leaders, this is what you have to be sure they do. But Ruven and God then stand up again, their tribes then stand up again and say, "This is what we're going to do." And they spell it out because this is such an important agreement and because they have learned Hashem, right? They that that's injected there because they have heard Moshe Rabenu. They've assimilated his his lesson and they are now talking like him. Okay. Now, one other thing before we get to to our question questions. We recognize that this text is a very very powerful and important text because it it speaks of standing at the edge of the land and not going in. And we'll talk about that in a few minutes. Just picture that and picture Moshas. Now I want to bring in an echo from the past before dealing with some of our other questions. If you take a look, and this is also I'm not sure it's right, but but it seems to me that it is. Go back now to the bottom of the page. We're going back now to the sin of the spies. We're again we're moving away from this event. We're going to the actual event as it occurred. And after the a after the Moraglim come back and give their evil report and the nation starts to rebel, what's the re who then reacts? Who stands up for Moshe? Kh. Khaliv, right? Mo don't see Yahosua yet. Kh. And what does Khive say? law. What is what is the text of of K's reaction? He says, I'm pushing you towards Moshe. You you know, don't don't fight with Moshe. Accept what he's saying because we can go in and we can do this. What is he left out? Look at the next page on the next page. What do we find? Yoshua Ben, right? Underlined section at the top of page seven. Yes. And Ben said, "No, we can go. Fates Banu Hashem and Alu. So when Yahushua joins the fry with Kh then it becomes a full argument. Then Hashem is injected into the argument which may be a an un may help our understanding of why Yahosua becomes the leader and not K. Right? In other words, what's happening here is Yahushua K is political. K is saying don't don't rebel against Moshe. He's your leader. He's done. But Yahosua says no. Not only do we have to tell them not to rebel against Moshe, we have to tell them not to rebel against God. Expected Yeshua to be the first one to react. That is something that's always troubled me. All right. The fact that K is the first one to react. Yeshua has doesn't react immediately. Again, it may be that that's the difference in their personalities. It may be that Kh is the stronger one in terms of immediate reaction and Yoshua is more thoughtful. But we do see that when he joins the fry, the what KV said is changed and and Hashem is now put into the picture. So that's a I call that an echo from the past when we're dealing with because what because that's that's happened before where in an initial rendition Hashem is left out and then Hashem is injected. Okay. Now yes it could be that you're sure when the he didn't read the the people properly because probably also he didn't read the people properly but once he got a a kh came into the picture then it became clear and then he could take okay very good it's possible it's possible that it's possible that Yahushua did not read the situation immediately and K and it's interesting because to to underscore that suggestion KV be says this before the spies really begin to badmouth the land. He says it only after the we've said before in the time when we did with the sin of the spies there's a threepart rendering or three-part report and the first part of the report is lands good but and immediately as hears but fs he knows what's that that's going to lead to and he reacts maybe doesn't read it that's good point good point all what Yeah. Right. So eventually Yehuda is going to be monarchy. Correct. What happens in the physical part of Okay. interesting that he's from Yehuda and Yehuda as a tribe plays older than he Yes, he was older than Yoshu. Correct. Correct. So these may be reasons why he reacts first. But it is a good point. It is a good point that Yoshua does not react immediately only after Kh reacts. Now let's what what is the verdict on God and Kati Mina? All right. Yes. Yeah. I don't I was understood that was put there on All right. Interesting. Interesting. Manasha suddenly appears. Right. And the question is are they hanging on when they see Ruven and God do this and they say we want to be with them or some suggest I don't think it's pushup shot that Moshe is putting them sort of to ensure that Ruven and God but they are the problem with that is that they are in our words and in our thoughts they are really bound up together with Ruven and God we don't say oh they were bad and they were good we all right so yeah okay all Right. I what? I'm sorry. You're suggesting to put them there. And I'm suggest they could be it it could be but we always talk about and in one breath. We don't we don't the the tradition does not separate. So it I think there's more to pushup shot that they hang on to ruin and gut that they that they join. Yes. They're connected a fire narrative to their group with their you know the brothers fry and manasha group together. Yes. And Manasha's letting go of his own ego, not saying anything when his grandfather switches on is support for the fact that Manasha is supposed to be sort of tour for Okay. Interesting. All right. You're suggesting that that support for the position that I say is not pushup which is support for the position that Moshe puts them there can be found in the way manasha their ancestor first is willing to let go of his of the All right one more question and I got to go I was interested in two things first of all why only half the secondly why is the only one who mentions Ben yourself or there must be a connection why why the text points out Ben don't have an answer for you. All right. Why? Why? Let me think about it. Um, hold on one second. Why does it when it says Benish, why does it say Ben Yoseph? Perhaps, perhaps. Because Yoseph, as we've said before, Yoseph is the paradigm of success outside the land. So maybe what he's saying is they're they're they're deciding to be outside and we're hoping that they will continue to be Beno safe that they will that's the only only answer I can think of immediately. Why half of the tribe? Apparently only either either only half the tribe decides it wants to stay. In other words, that's again pos they're joining on to what is is happening. Weird. Yeah. But that the other half wants to go in that motion wanted to put in half because he wanted to leave a connection. He was afraid if only those two would be there. There will be no connection with the it could well be you know the more you're saying it it the more you're saying it I'm I'm gravitating to that might be shot as well but it's not clear it's not clear it's not clear whether they are hanging on or whether Moshe is putting them there to ensure that there's a connection to the land and then that would explain that would explain he's only putting half of them there because he wants them to join could be could be Yes. Last thing in terms of the map of of the inheritance of the portions of the of the parts of of soil. Is there a border? Is there is does not straddle the border? That's an interesting question. I think they do. I think they do. I think they do. So only half would be right. Half in half in and half out. Yep. Okay. Let's go on though. What is the verdict about Kat Ruven and and Katie? Put a put aside kati sh manasha for now what's the what's the verdict on ruin and god. One thing that that emerges which by the way is not on the your the pages is that there's a very fundamental rule that called tonight any conditional agreement that is not parallel to the agreement of Ruain and God is not an acceptable or a legal conditional agreement. What what what do they mean by that? The conditional agreement has to say we will do this and this will be and if we don't do this this will be. In other words, there has to be both sides clearly spelled out for that agreement to be accepted. Now the conflicted verdict I say is really two different sources. The first is in the Torah what happens to this land that Ruin and inhabit? it becomes part of Erit Israel. In other words, from our position, those lands are added to the borders of of Cananan or order to added to the borders of of the Israelite uh nation. However, and this is very interesting, they are also the first ones to be exiled. that according to Kaza and Kazal say that that's payback for their they wanted to stay outside the land. They're going to be the first ones to be exiled from the land. How long was that? Uh a long time. A long time. Right. But uh we've seen at times that things reverberate across the ages and that something that happens in the period of the AOS ends up being dealt with later on too. So it's it's possible that it's again it's one of those too coincidental to be a coincidence, right? In other words, it very well may be that that's why they are the first ones to be exiled. Which means, by the way, if you take that approach that they do not totally understand Moshe. What is Moshe trying to do that he does that that we didn't say? He's trying to convince them to go in. He wants them to change their priorities. He wants them to see that this is all before God. He wants them to see what God wants them to do. And he's hoping that what? That they're going to turn around and say, "Shine, we we don't have to. We don't want to go in." But they don't. And because they don't that becomes that is why they are not viewed totally well within within within our tradition. So it's a conflicted verdict. We accept them. We accept the land that they inhabit but at the same time we hold this thread of you didn't do it. You fell short just like the title of the sheer says. Turn the next page please. All right. So very quickly to the next page, we are now going to go to the second question, first question that we raised, which is why doesn't Moshe consult and how does he know what to do here? In other words, doesn't turn to Hashem. The they they suggest an agreement and Mosher Abenu says shine. As long as you do that, everything is fine. So, anyone want to hazard a guess? Originally, he didn't want them to stay there. Therefore, he didn't have to he wanted to take them across the Okay. All right. So, you're suggesting that this was he originally, as we said, wants them to cross and therefore this is his way of trying to get them to cross and therefore he doesn't have to consult Hashem. That's because his real his real desire is to convince him to not be here. It's possible. That's possible. It's also possible that that and I wrote it down. There is a chasm in Jewish thought between opportunity and obligation. All right. What do I mean by that? Let's go back for a moment to the perfect example of this. I was going to put it on the sheets and I didn't have a chance to do it. Perfect example of this is when the Levim are placed in their position in place of the Borim. Right? So who says the are have to give up their rights goes to the Levim. But then he does something very interesting and very strange. Not only does he say switch the role, but he makes the makes account of the borim makes account of the levim and and basically says you've got a one each one of you has to match up to a levy transfer that and then if there's did and then when there was obviously there were there was an overage you've got to give money certain amount of money per ley that's over the number that that you have. All right. So, what's what are we saying? What's happening here? What's happening here is saying you've lost the obliga the opportunity, but you have not lost the obligation. And therefore, I want you to understand that yes, you've lost the opportunity to be like the Levian, but you have to make sure that it's handled. You have to it it when they serve they are fulfilling your obligation not only their own and better yet you've never f you never will fulfill your obligation and we've spoken about this before um we have to see mitzvot as opportunities we we discussed this when we spoke about pesak sheni and we spoke about's daughters where they say lorang where they say why should we lose out in if we can't do a certain thing. That's underscoring that they are they are rewarded because they see mitzvot as an opportunity not only an obligation. And seeing mitzvot as an opportunity they therefore say if we can't perform a particular mitzvah or if we can fulfill a particular role it is it is a dimin it diminishes us. It's not just that we have the obligation to do this, but it's that we have the opp we have the opportunity and and when we see mitzvot as opportunities rather than obligations, then then our relationship with the mitzvote really is transformed. Yes. Why did Hashem did he give a reason? We he doesn't give a reason clearly, but the Kazal will say it's because the stood up during the Aalaz and and the lose their rights under those conditions. All right. Yes. Now I want to just for a moment take take a lot of what we're saying and apply it in some ways to our own experience. Now number one number one and we have I'll I'll be the first one to say to you don't judge the perka says don't judge another person until you stand in his shoes until you are in his place but the truth is we are never in the other person's place so what the what the rabbis are saying is don't ever judge anybody because you can't you can't really understand. So it's easy for us who are living here in Erat Israel to say the people who are living in the diaspora are not fulfilling their obligation and maybe on some level it's true but we cannot it's so hard to make aliyah and not everybody can do it and and not every not everybody should do it all right because they someone who won't make it is not going it's not Good. But at the same time, we are m we are at a time where we have this opportunity and if people are not seizing the opportunity, this historic opportunity to live in Heritage Israel, they we should recognize and they should recognize that the obligation still remains the opportunity is being lost and that if that is felt then maybe more people will come on aliyah and and and do it. Well, the other point is that and I'm not going to what obvious obviously we alluded to before which is Moshe's concern that everyone fulfill their obligation in the army and Ruven God's answer is we'll fulfill that obligation. It's very hard for us now. It's very the division within Kl Israel now here in Israel is is deep and it's becoming deeper and the Sony dati community is rightfully becoming more and more upset that there is there is a large community here in Israel that are benefiting from the benefits and not fulfilling their full responsibility. and how how that will play out. I really don't know. I really don't know. It it could it's just very very bad. It's very bad for us to be in this situation where brother against brother. I I put it very I'll put it in very personal terms. I have two sons who live here. One is Dati and one is Karedi. They each have boys of the same age. when they reach the their 18th year or so, one will go to the armory. And if things stay as they are now, one will not. And that will that that's a rift. That's a personal rift within our family that that will have to be addressed. So on a microcosm, that's what we're dealing with. All right. Also, and this with this, I'll end and then take any any comments. The injection of God into the picture underscores our own experience that the CATI community is the most loyal to the concept of Medina Israel as a whole. Again, I'm not I'm not um what I'm saying is not judgmental and I'm not saying it it it it's everybody, but as a whole, the Tioni community is the one that is most loyal. Unfortunately, in large numbers that they're the soldiers who have fallen have come from that community. What? Every week you have I'm sorry. Every week now. Yes. Every week. Correct. And these are if you look at the soldiers that are falling, it's because these are the ones that really continue to have there was many years ago many years ago Kishon was a was a uh a satist and a reporter and very a commentator on on Jewish society wrote a piece which was called he titled it the Kipasuga and he himself was not a religious And he said if you take a look at the way things unfold here and you see someone reacting in a in a proper way take a look and you'll almost always find the kipasugan is it all right? And that's something to be said that when you inject God into the picture when you inject God into the picture it lasts. And that's something that that Mosha Rabenu had to say to them and did say to them and perhaps they assimilated it as well. All right. So we see a number of things. We see that we I think we understand the text better now. We we see the underpinnings of the text and that lessons that course through the text and also we see the applications to our own day. With that we'll end unless there are questions or comments. Okay, I have a Yes. Right. I think be my feeling is I should have made that clearer. How does this how do we answer the question that Mosher Rabenu doesn't ask Hashem? I think he recognizes that you can't convince someone to take the opportunity. They have to they have to see it themselves. And therefore, as long as they fulfill their obligation, they've done what they have to do. However, they're losing the opportunity. That's that's what I that's what Thank you. that I should have applied it. Yes. All right. Any other comments or questions or corrections? Okay, everybody, have a wonderful summer. Please God, we'll see you in September.