Goin home | Rabbi Ari Kahn | June 4 2026

this year this week is sponsored by and for the whole academic year but which is coming to an end I suspect I don't know I feel like it's coming to an end I I taught my >> I I taught my last class to my overseas students at Barilan yesterday so I I completed my 36th year of uh of teaching there two times but I still have my Isra Israeli students, we uh we we we go on into Tom's. I don't know. I don't know. But I'm I'm just feeling, you know, once I stop there, I'm already feeling, you know, this is, you know, summer. You know what? I'm really feeling that you guys don't want to be here at this point. I see I'm I'm seeing like I'm seeing like beach on you and whatever. I'm >> see see this. So, so let's go back to this year sponsored for this academic year by Rabbi Michael and Jerry Laxm for the refu of the grand aona she together with everyone else who needs a raffl. So I don't know if it's necessary to say this but you know we we live in a in a generation where people need to be coddled and therefore we'll give a trigger warning that parl I may talk about errit Israel and and and I I I may talk about uh you know living in Israel and how that's really like a positive thing and and the you know there there are terrible consequences of of not so Let us begin. So there's lots of work to be done. Some of the basic things is to take parl and to take parim and to overlay them and to compare them and to understand both the story and the retrospective and how they inform one another. We're not doing any of that. We've done that. We're not doing any of that. It's interesting and it's important. But I I'm actually where I'm hovering is right there on that puzzle and maybe even a little bit before that puzz. And we have a a tendency which is a good tendency is to ask okay what went wrong. The the bad part of it is is then we want to know who to blame. It's like what went wrong? So now you have somebody it's their responsibility. And Rashi actually provides a very simple and it's it's compelling. The only thing we'll see is I think that we could do a little more. Rashi in source number three writes. So let's just pause a second. Source number two is the very end of parakeet which is the previous chapter and there and therefore what did she do? She spoke against righte she spoke about our own sorry she spoke about Moshe together with our own and writes that she was guilty of saying inappropriate things untrue things about her brotheral and And these wicked people they saw and they did not learn from this to learn that one needs to stay away from such behavior. One could uh easily say quite the opposite is that uh once Moshe is weakened by an attack by his own family. So now the time moves in because the leadership of Moshe now has been questioned. So now there is a vacuum and they can try to fill that with their own decision-making. So I'm saying even reading this Rashi you can right away say it may actually be worse than Rashi is saying but Rashi is localizing it and it's saying okay so what's the s of the spies the send of the spies is lashon harah well yeah it is lashan harah but it's lashon harrah where the the problem is it's against Israel the problem is it's against God and and the problem is actually a little bit more profound and that that's partly part of what I want to try to get to today. It's It's ultimately going to be the product of somebody who seems not to really know like what's going on. They Okay, I I'll use a more contemporary jargon if this makes you happier. They lost the plot. That's that's that's the problem. I mean, kind kind of if you've been following the story, then you should know the plot and and there is a plot to all of this. And the plot to all of this is that we're supposed to end up in that's the that that's the plot. Meaning that's the beginning, it's the middle, it's the end. Which means it's not just, oh, they said lash har and and and you realize that if you channel your inner now you can say oh look how bad lashon har is you know so see how deep the the sin of the spies is that it caused there to be all these 40 years in desert. Of course they spoke lashon har. No it's not just about lashon har. I mean that's the vehicle. That's the way that it's done. But it's the problem is the larger issue over here. There's uh and and there's dozens of examples that I could have brought. I just chose to bring one. And you thank me for sending the sources early. You know, there's a price to be paid for that. And that is that I then add more sources that you don't get. So, uh, so in source 27, yours only goes to 26. So in source 27 it's I I didn't put a number right I just put afterwards make no difference but it's uh it's rashi in parishin on perk kafalid there it says that >> I know I know there there it says that that Moshe went and told the people all the and it says includes the mishbatim and so on It says that what is what does Moshe teach them? So in gimli comments so essentially that the accepting of Torah in paratim which is the introduction to is that they got well it's interesting is they got things from Mara and I'm going backwards and then they got some beset laws early laws and then it says Moshe writes the book of the covenant so now what is the content of that covenant Rashi says. So what did the people receive at Hari which by the way the the rest of that pulk is in case we forgot and the people responded and said so what is the on it's on so now I just have to ask you so what's the content of matanra and I'll say the content is you want to include the first rashi it's about Israel you want to include the covenant with Abraham it's about Eric Israel you want to include, you know, every single, you know, interaction we're having with God and the mahov's bra it it it's all about Israel. So therefore, if they're saying and yes, when you leave Egypt, we have this little detour. We end up stopping for her Saii. But what and we're supposed to be going terrael. But what is now the what is the prerequisite in order to receive the Torah at Sai is that we know our Bible. We know our books. We know our scripture. We know we know the plot. So what's the plot? The plot is the Britain. What's the plot? You're going to go down to Egypt. You're going to or you're going to go down. You're going to be enslaved, but then you're going to get out. I'm going to bring you back to the land of Israel. So therefore, now that we've left Egypt and now that we've left Hari and it's like you don't know where we're going next, you don't know what's supposed to be happening now. So I'm I'm going to say it again. My problem is not it's not just lashon har you can say har about lots of things. We're very good at that. We talk about lots of things. I don't know and we don't even know we're speaking har, you know. We do it all the time. So the time is right. We need to know a little more. I need to be more sensitive. We need a little more about Israel. All all all of that is true. The problem here is not just har it's they've lost the plot and therefore it's against the land. It's against God. It's against all the safe liberation. It's against the Britim. It's against who they are. Which means you got lost. And that that's essentially the problem over here. And I can then ask you, okay, wonderful. We're not going to go to a show. So what's the alternative again? You tell me. What's the alternative? You going to stay permanently in the desert? You're going to become Bedawin now? Like what are you gonna do? You going to go back to Egypt? Again, you tell me which you want to keep going south. You really want to end up in uh you you you can say Uganda. You could say Uganda, but it's uh the part of Uganda is today uh Kenya. So you can go to Nairobi. I don't know if you've heard me say this before. I I was once there. I was there for Shabbat, actually. to Shabbat. I was there. I spoke. I was speaking. I was offered to become uh the rabbi. There's a Jewish community in Nairobi. Nairobi during the bad years of South Africa when it was being uh when it was being treated in a certain way. Then all the multinationals all opened up in Kenya. Nairobi was a very modern city. Again, it's also a primitive city, but it was a very modern city. And there were hundreds of Israelis there. They helped build up the uh the area. So, I was actually offered there to to become a rabbi. But again, it's not just Rabbi Nairobi. then become the chief rabbi of Kenya, chief of Kenya in central Africa for that matter. Uh so but uh I actually have a letter at home someplace. Maybe one day my kids will find this letter and say what you so we kind of turn them down. Turn them down because uh you know for the kids if I would have known how bad this Okay, >> but there's a story. The story is is that one of the leaders of the community, so you know, like where you from originally. Oh, no. I'm I'm born here. Like, she goes, "My grandparents had uh had inside information about Herzel's speech and they uh they ran to uh Uganda and they started buying up property and uh waiting for the rest of the Jews to come." And he said, "Fact, like fact. I don't remember the guy's name. Fact." He goes, "My grandparents were Abraham and Sarah and they were there. They they were they were the first two uh who started buying up. Uh so yeah. So I I guess that is the old but I'm going to say it again. It kind of means that you missed the plot. You you you you're not following the story. So um let let's try let's try all over again now and let's try to figure out what in the world is happening. So if I go back to last week's para and again in this week it goes wrong. So I want to figure out how why you know where did this happen? What's the background? So we go a little bit further back. We already see it, you know, and some of this we saw last week. We we look at source number five. Right. There's already there's already nostalgia. Their memories. Now, this is fascinating because I I want to call this selective memory of the past because if you're going to remember the past, maybe you should remember Abraham and Sarah. Right. Right. The original. Maybe you should remember the Brit Banearian. So this is selective memory because we're only going as you know as far back as we remember you know how great Egypt was. Now Egypt wasn't so great. I mean I can if you want I can read for you say for Schmote and we can see it wasn't so great but the there's something over here which is already you know clearly disturbing. If we go back a little bit further in source number six, it's peric. I want to start in the middle by giml and they traveled from the mountain of god for three days. So I want to stay on the raman for a couple of minutes. Now the Rabban's going to tell us something which he intuitits and I'm I'm I'm totally absolutely in sync with this Ramban and you know this you've heard this just we'll we'll we'll give it a name because there's a couple elements to it midash you see picking up in the middle to source 27 a not just an aada it's quoted by toot most people know from the of this and it's in the fourth chapter of so I'm going to ask you so what's so bad and there's a subtlety to this and we're going to see this repeat itself I'm going to use a tmutic term It's used a couple of times. Two Jews meet, one says to the other. Now, there's actually a right answer and a wrong answer. The wrong answer is if you answer literally means from whence, from where are you coming to? Where are you going to? So of course I we can ask ill and he can say from Chicago and we're going to right you can or you can be very literal where you from well this morning you know where so you meet someone on the street. So I would say that historically whenever two Jews meet there really should be a code and what they're supposed to say is and you should answer my people are from Eric and where you going to I'm going back to Eric. That's what two Jews are supposed to answer. And then they know that they're on the same and then they know they got the plot. And then they know exactly what's going on. And yeah, there are detours that we all take and there are detours that our people take. But that's the answer. The answer is from where you coming from and where you going to? I come from Judea. I come from a Judea. I'm a Jew. I come from Judea. And where are you going to? I'm going back. Okay. So maybe it's harder right now. Maybe one thinks the economics and this and the war and whatever other imagined things are taking place, but at least have that in your heart. Okay? Right? The some people they can't work it out when they're alive. At least they want to be buried here. And those are the people that stop saying people. >> Okay. Oh, I was much worse than I was so much wor I I said such stronger things. So don't don't don't worry about me. I'm I'm I'm I'm toned down right now. So So So that So that should be the answer. But when you read this Ramban, do you see what's missing? It doesn't say the cloud lifts, they leave Sinai and now think think historically. Follow the plot and now we're on the way to Israel. Doesn't say that. They run with glee from Hari. Where are they going to? Doesn't say. Doesn't matter. School's out. They'll run. What do you do in the summer? What difference does it make? I'm not there. Which means they're running from something, not to something. I strongly suspect the same thing happened when they left Egypt. They ran away. They let Are they running to Israel? And and again, you you go to the beginning of what does it say there? You know that God didn't take them. And how did they respond to this? Was there a protest right then? Was there a protest? Hold it a second. There's a shorter way. I mean, you know, today every single guy would be there. You know, I looked it up already. You taken the wrong way. You could have gone this way. You could have gone the other way. there's less traffic this way and so on. Did they protest? Meaning we're getting a a phenomenal editor's comment over here where God says, "Oh, by the way, I'm not taking this way because why?" Because what does it say there? Because they may see war and go back. So what does that mean? Somebody who knows this is their place may from where to where you going. So what's the answer should be? What should the answer be? Where are you going? The answer should be I'm going home. What if you've never lived there? That's my home. That's where I'm going. Which means when the Jews leave Egypt, the right thing to say is I'm going home. When the Jews leave Hari, the right thing is to go home. And now you read this Ramban again. And now maybe we get this Ramban. And what does he say? He says no, this could be understood based on the right. There's something missing. I mean, that's when things are going wrong o over here. If you look in source number eight, going back to where we were a moment ago with they're complaining about the food, they're complaining about the m they're complaining and they're complaining. They should have been following that cloud that lifts. Look at the words of the Okay, what was missing a moment ago? The is from running away from Sai. They should have been following God. If anybody didn't catch the reference of that Raman where he was getting that that turn of phrase from again this is breathtaking what he's doing because essentially he's telling you that all of the terrible catastrophes that were told about in source number nine which is the it's actually a little bit towards the end of that. Those are the words that that's exactly what he said that all the bad things come upon us when we don't serve God with meaning God is leading us. God is taking us and and this talking about by the way back in last week they're complaining about meat. I've said this many times they did have meat but it would have had to be a corban is a They would not have had any joy for being a corban is too many rules, too much stuff going on, which is essentially what the Raman is getting at. Go back to that Raman in source number eight. He says to where? To Israel. Should I even try to translate that? They were being they were being forced against their will. They are suffering from this. They're bitter about this. Why? because they're following the cloud which is leading them to the land of Israel. So I'm going to say just put the these two rambans together there. There's the simka was running away not running too. And when he's taken them to there's no sim involved in this. The Ramban actually already told us about this back you know moments before we we talked about Mora a little bit. Here's Ma in source number 10. So he gives them these mitzvot right after they leave Egypt. And I'm going to say it again. When you leave Egypt, what should be the context? The context should be at this point. This is right after the sea is split. Egypt is gone. Egyptians are gone. So now what's next? Going to sh I mean I mean that should be again. Now we know they have to go to Sinai. Okay, stop in Sinai. But he gives them a couple of mitzvot. See look where it's bolded over here to get them used to mitzvot. It's kind of like the kid before the mitzvah. You know, you got to get them ready. Same phrase he uses. Will they accept mitzvot with joy and with and again this is not just oh means what brings you joy in your life you know we kind of get the sense that if msiah would come tomorrow and then all the Jews have to come to Israel then you know is a basa should we really keep on saying you know they probably get insulted when we say this no No, no, no, no. The the time has come. Time has come. And but it's more than that. You need Where are you coming from? Where you going to? I'm going home and I'm happy about it. Not I'm happy whether you like it or not. This is exactly the point. Are we happy following God? So I'm going to say it again. When I read the story of the Morag, I'm I'm looking at this robot as a kind of the background. So what's going on over here? I'll tell you what's going on over here. They lost the plot. So, I want to blame somebody because we always need to blame someone. Correct. Everybody noticed the new cup. Water's quite cold. Has some ice in there. So, I want to go back to source number six. You know, we started reading their postlad gimmel spar. I want to go back to that little interaction between and Moshe. So what does Mosha say to Moshe gets the plot and that's the tragedy of Mosha's life. Moshe, where you going to? We're going to Israel. Mosh, where you going? We're going to Israel. Moshe, where you going to? I got to stay here. My people are here. I have to stay here. I mean, that's the tragedy. Mosha is the one guy who knows. So Moshe says, "No, we're going. We're going to the place." And what is the response from Kav? He says in I'm not going. So, you know, later on, right afterwards when people are saying, "Oh, we miss Egypt." You know, we're he says, "No, I'm not going. No, I'm going back to my land. I'm going back, you know, my birthplace. I'm going back to where I'm from." No, I I want to pause right here and I have to explain to you what it is that I'm going to try to do. And maybe I don't need this explanation. Maybe if you know some of you are still sitting here and you come back week after week, maybe you already understand this. But what do I do? So on Fridays, my wife makes kala almost every week. Makes her own. Anybody who follows my pictures on Instagram, you know, almost the only thing I put up is food, right? So I make the meat, she makes the kala and those things what do you call vegetables and the the kishu side dishes which I don't completely understand it. So but when you make kala kala like it's the first time she made kala her mother never made kala they would buy from bakery. That's what that's what Jews do. You buy from the bakery. First time she made kala, she thought it was a miracle. Like it's a miracle. You take it, you mix it with this, you follow the recipe. Exactly. And look, look what comes out of it. But there's another part of it. The the other part of it is the braiding. Now, now there's more simple braiding and more complex braiding. And braiding, you know, this is, you know, complete. I mean, you take it and you divide it into, okay, let's do the simple col into three, right? And then you take one and you put it over. You put the other one and somehow like you go like this and do you have to braid your daughter's hair? >> You make six. >> Yes. >> And yeah, you braid. Yeah. So you get it. You get it. Then six. And now Okay. So we had a professional over here. You do four. Okay. Just I'm saying. So So do you realize that's what I do when I'm teaching? All that I'm doing is I'm braiding. I'm taking four pieces or six and they look like they're not connected. I'm taking this one from here and this one from there and this one from there and then I take this there and then before you get to the end we're going to have some magic. We'll have some kala. So let's continue right now and just think ju just think of it in terms of braiding and then everything will make more sense. What >> then hopefully hopefully if not then we end it too soon. So we we we go back and he says no um I'm going back and I and and something interesting happened last week. We'll go back to my house on on chabas. Of course, we don't take pictures. So, we're sitting by the table. And uh both Naomi, my wife and I, we we had the same thought as we were going over the reading, listening, contemplating the parisha. And not only the same thought, it was the same pair of thoughts because they they go together and you'll understand immediately. And I'm going to put it this way using my language. What is being done here by is an anti-u gesture? Leave and where you're going to go to you're going to go to this land and what is doing he's invited to come to this land right come join us and instead what does he say? No, I am I'm going to say it again. I'm doing this reverse Arainu and I'm going back. Now my question is what kind of impact? I told you we want to blame somebody. What kind of impact is that going to have on the people? The only guy who's actually been born free other than perhaps Moshe. The only guy who's born free, who's traveled around, seen the world a bit, he's gone around a bit, and they say we're going to lands of Israel. He says, "No, thank you. I'm I'm I'm going someplace else." What does he know that we don't know? What has he seen that we haven't seen? Which means what kind of Again, you want to blame somebody, I got your guy to blame right now, right? He He's the one who's putting out I'm not saying he's trying to poison everybody, but sometimes there are results to people's actions and over here he's saying no and saying I'm going back. So that may cause something. So now if you now want to understand what the next step is going to be, the next step is I'm going to then end up going back to Araham. But pause there for a second. But the other thought, and this has just to do with the calendar, and this it kind of surprises me that I did not immediately find somebody talk about it. I'm not saying I can't. I'm just saying I didn't. And that is that every year right around paral right more or less within a couple days we have right it's a week before not I mean so could be before it could be after and we readil and we have root saying the opposite meaning she is doing a very much an aim kind of thing. So now I'm going to say it again. Now now now you I just like we got a piece of kala over here and we got a piece of kala over there and now we have over here and again the challenge is going to be now to somehow bring these together but at least now you have this now when I do it it's not going to sound like a surprise but but again when we were sitting at the table both of us had articulate the exact same thing. Oh you notice the language? Yeah it's just like exactly that's what I was thinking. And again both of us so if you want you can give Naomi all the credit but I did all the work. So, so let's continue. There is an anomaly. By the way, I'm going to explain the moral now. There is an anomaly which is dealt with in various different ways by different commentaries. The anomaly is a subtlety in parl and not we're not learning now. We're not learning beret. Now, if we were, I would have to work a lot harder to try to explain this. All that I'm going to do is quote unquote, I'm going to cherrypick one idea that I want to use because it's convenient for me. And I'm not even going to tell you it is the most um convincing of all possible interpretations, but there's a problem that it solves, but I'm deliberately using this in source 11. So, now you're not surprised that we're here because you know exactly why we're here. Because if I said from the very beginning today, there's a plot. What's the plot? It starts over here. This is the beginning of the plot. Which means that we end up in the land of Israel. This is not a surprise. It's like somebody, you know, read this with, you know, you'll never guess where God wants to take them. What do you mean you'll never guess? I mean, it's it's it's been there from the very beginning. This is this is the story. And again, no. So, so my question is going to be, do we have to respond to the poison that Kov just now let out in the camp? Because now there's going to be the sentiment not to go there. He knows something. The land of Israel, it just got hit. We have all the promises of God, the blessings and so on. Whoever blesses us should be blessed. Over curses should be cursed. Say amen. Amen. And here's the subtlety. You want to stop right there for a second. And went. Okay, we're in the middle. Hashem. So did what God told him to do. Again, I stopped too soon. Love and Lot went with him. So now what do we know that left? He went okay went travel so on. Next post says and then they left. The problem is and you're not going to like this and you're going to say I'm being uh too pedantic. They left in Pakdalid. Why are they leaving again in Pake? The beginning of Pakdalid said they left and the end of Pak said they left. So here is my incredibly convenient doain to vote. So just to realize this tovote he's not the only one who goes in this direction. Once you start looking you'll be very surprised to find out that this is a thing. He says that Abraham won twice. How old are you? You don't have to answer. And you never heard this before. So was I How much did he pay? How much did you pay for the class today? So you get you're getting your money's worth right now. I'm just saying just now you got your money's worth. You should even go and say I want to give a donation. He did a pilot trip. Afraim went on a pilot trip and then comes back and says, "Sarah, whoa, you should you have to see this place. What was your favorite place?" He said, "I think in Zika, they're going to be growing grapes over there." I mean, I I I can see it happening. You know, the places that are up on the hills and you can see the ocean. It's really quite dramatic and it's beautiful and the hills around Jerusalem and so on. He goes on a pilot trip to the data. He's not good enough. I could explain. I could explain. >> Yes. >> You're not talking about nowadays you get a new car and stuff. You're talking about months. >> There is a sadum seder olam raba which is the starting point and he doesn't quite say this but in the sedar olam which rashi utilizes he tells us that the britbane of took place when aim was 70 years old. We have a problem with time. Now, how the problem with time gets solved? Should I read the the bal? So, I So, I know that you're shocked now. You're saying, "How can you say that? Did I say it's subtle?" Yeah. Did I say it's subtle? Did I say I'm not going to explain it? Yeah, I said I'm not going to explain it. Maybe come back for next year and we'll talk about it. But, and I said it's convenient because it's going to do what I want it to do. That's also part of the the magic. But it's not. I'm just reading the words. No, my only is I'm reading this back into the paragl. But but give me a second and then hopefully this will all make a little more sense. Let's look at that. Okay. The Brit is told that you they'll be enslaved for 400 years. It says then the duration of 430 years. So it says Rashi says it there by the way by the Britan 430 years. I get 430. No, it's 430 since the Britain. So right 430 Britain. So how do we actually do all of this math for you? So it's 400 years, right? 400 years since Yitzk is born because your descendants will be enslaved. So it can't be enslaved till you have descendants. So in a land which isn't theirs, which means Yitzk is winding around a land which isn't his, which is why they fill up the the wells and so on and so forth. It's not his land. He doesn't own the land. So the 400 years is a consensus from the birth of Yitzk. But how do you get to 430? So it's 30 more since the Brit. So therefore it's 30 years before Yetsuk was born yet was born when a was 100 years old. So that means 30 years before aim is 70 which means according to rashi according to the sedra olam according to the bridam took place when aam was 70 years old but he only left karan when he's 75 and apparently there's a prehistory over here that we are apparently till this moment not aware of and a lot of rishonim know this and they talk about it some there some in uh some here in some by the Brit Band of Tim. But if you start looking, you'll be very surprised to find that you're the last one to find out about this. Okay. >> So, why did he go back >> to get Sara? So, let me continue. Let me let me continue now. It's in bold left twice. And you're looking at me and saying, "What? That's when lo got captured. So I'm just telling you, you're going to have to start reworking all the safer beret now once you understand all that. But this but yes, but don't don't ask me anything else about this because we're not learning bat now. We're learning paraglam now. You just forgot already that I'm doing Baraglam because I told you I'm I'm pulling the the braid from a distant place right now and a goes twice and now you have to ask why does a go twice and again it's dal and it talks about load in it talks about which means that before you know takes everything with him He went a first time which means what I'm trying to say now is if it's very nice what I'm saying am I the only one who has to say this it's it's very right you got it so you can use this on shabas also okay just you can you just find an audience to listen so what I'm saying then if just undid a part of by saying no I'm not going with you to that place I'm going back to my birthplace. I'm going back to where I come from. So now what do we do? Let's go back to when A gets to what does he do? So h how does he create this dynamic? So he picks up and goes and he goes on this pilot trip and then comes back and says, "Wow, what a great place. And now it's time to all go in." And I just now explained why we send the Moraglin. We send the Moragim just like Avan went first time then comes back. So we're going to send these guys and they're going to come back and say, "Oh, this land is so great. Let's continue. When they say it's landed so great and they start with the lashon har. So I'm going to say it again using the model of the first. We now can understand where the moragum came from. Again the problem is the poison is already out there. The poison is already there. Maybe this is the wrong place. Maybe he knows something. So now I want to kind of take a deep breath and I I want to bring a couple of more things in and then we'll try to uh make some more sense out of all of this. We we we have a couple of more moving parts. One is we have to get back to root, right? We we we kind of left her, you know, dangling over there someplace. The other things that we need to pay attention to is that we had those negative, you know, spies, but we also had on the other hand, we have Khaled and we have Yeshua. We have our positive spies. Yeshua in a sense is easy. Yeshua comes from Yoseph. Yseph is the one tribe who says, I mean, the med says they all did. He's one side, I want to go home. Take me back home. Take me back to Israel, right? Take me back. Yoseph Yoseph creates the narrative within his family. You know, where am I from? I'm from Israel. Okay. Maybe I've spent a lot of years in Egypt. I had a great career in Egypt. That's not where I'm from. That's not who I am. I want to go home. Ben Yoseph know this. Bot know this. Ben Ephraim know this. Doesn't always work out the way it's supposed to. But the Yoseph tribe knows this. So therefore, if I look at all the spies and say, "Oh, Yeshua worked out okay." Of course Yeshua works out okay. You can ask about the other, you're right, we have Manasha and Ephrine, but Yeshua should not come as a surprise to us. This is like built into the DNA of uh of Yoseph. So again, we we're understanding a little bit. Kh is going to be a little bit more interesting. But first, I told you I I have I have a couple more things I want to do. I want to go back to uh root. Where does she get? So I called before spiritual DNA. You got it from what? >> Wow. Right. Right. >> Okay. I'll explain to the rest of you. >> Was that good? You you >> should I ask the question again now? Where does root get this hoot to to come to to Israel? So I I want to pause a second. The story of root comes in the middle of the story of somebody from Yehuda, right? Eli Melik. Now Yehuda is complicated. Yehuda is a little bit unpredictable. On the one hand, what happens with Yehuda? Yehuda rejects brotherhood. That's really important. He rejects brotherhood in what way, right? He rejects Yosef. The fact that these two are working together itself is incredibly dramatic because those are the two that couldn't work together in safe. Yehuda is the one later on he he grew up, he matured, and he realized what he was very important later on. >> I I hope that's true. But even with y But even with Yoseph, >> I'm sorry. >> No, no, no. But even with Yoseph, >> and and therefore when Yakov dies, they say, "Please don't, you know, please just sell us as slaves and don't kill us." >> Exactly. Exactly. Exactly. >> There's sc There's a scar there. There's a scar. And it's very sad. It's almost at the very end. It's still there. It's sad. But what we never see I I'll I'll allow for your comment. What we never see blatantly in the book of Batia is this union. It's the two most powerful brothers. And then like you kind of think like why can't we bring our power together, unify, be strong, and do something together. But there's this power of Yoseph and there's this power of Yehuda. And they seem to be almost unable to understand one another. And and Yehuda's life is messy. And and I want to just lay this out a little bit. He rejects Yoseph and then Yoseph is sold. And then Yehuda he he then leaves his brothers. He marries a local Canaanite. Again, I hope you realize that there's something problematic with that. He marries a local canonite, leaves his brother. So therefore, brotherhood is now missing and he gets involved in this messy relationship eventually with Tamar which of course and this is where David is going to come from. So there there is something over here which is a little bit more interesting. So now let's let's backtrack a little bit. We go to the beginning of the book of roots. So what do we have? We have and okay let let's continue. We first say something positive. On the other hand you have love Yehuda and now he's defending his brothers again. He's defending his brothers. It's against Yoseph. He doesn't know it's Yoseph. So that's why we have some more drama there. But y but Yehuda who had rejected his brothers now or at least brother maybe more because he goes away from them. Now he's willing to go and to engage and to fight and to protect his brothers and that's but it's they're both true. Who's Yehuda? He's vay and he's so now when you go future okay you're going to have what does he do? My brothers are in trouble. He's going to jump in the water and do something. We have to force the hand. So you have this greatness in Yehuda kingship from Yehuda. But you also have this we have the beginning of the story of root yeel. So again, the background is that he's got money. He's got he owns things and but the laws of Israel built in to the laws of Israel are these agricultural laws which are social justice what we take care of the have nots brotherhood is built into the very fabric of the society into the laws into the life and when somebody says well you know it's costing me too much money my bottom line I'm selling I'm leaving there's a famine I'm going off I'm means you just now switched from national life to a very independent life. Maybe he's still a nice firm Jew. Right. Right. Ellie Mel, my God, my God, God is my is my is my king. And and his kids don't seem to, you know, understand this. They marry. They they marry out. I I don't know a conversion when it takes place. I don't know. I don't I don't know what to say. But but but there's something more profound. The more profound part is and again I apologize for all the triggering that I'm doing is that you can live a life of being a very nice Jew in but the public aspect of life it's the public aspect of life where all of these laws are built in all the all the laws of which have again a charitable aspect to them. It's not an accident that the Rambam puts in at the very end he puts in all the laws of staka are there together with the agricultural laws. That's the context. That's where it is. It's built into society. So when you have a person who's leaving the society, I'm living on my own. There is this rejection of brotherhood. I don't want to take care of the other people. I want to live my own life. And uh and there's a tragedy there. And his own life is just his family. And he loses everything. And he loses his family. And now there's this there's this widow and then there are these girls and she says to the girls you know stay back and what I asked my question again now what gives root this ability to say I am leaving my home I'm leaving my birthplace I'm going with you and your god is my god and your people are my people and your land is my land and my suspicion is that it's the of loot going on that first trip with Abraham Abraham I'm not letting you go by yourself. I'm going together with you. Now the tragedy of load is at some point he does move away. So now you have the again complexities two different directions and you have another thing is that load is this wonderful Abraham wannabe where Araham opens up his house and takes in guests. Although we have to be very careful that when Abraham does this there's actually if you look at let's say source 15 plants things that's the asel invites people in but the end of the p is and he calls out and he introduces god into the story as well so you find the lo with the abraham kindness but you're not seeing god within the narrative you only have the kindness said without god is actually dangerous That's it sounds like the nicest thing in the world. But you know that the story ends up metastasizing him to in into his daughters sleeping together with him. Which by the way later on from a vayikra perspective deal is called which means if you don't have rules of of what is considered appropriate kindness, you end up crossing all kinds of boundaries because kindness by itself can end up being dangerous. And even kindness needs there to be rules on how you do kindness. Again, I could be just a little bit cynical and say, uh, you know, what we call, right, they call free love. What they call free love, we call. Okay. So, it's it's not the same thing. There there are different ways that you do this. And load the tragedy of load is kindness and and decency. And but decency without rules ends up being quite problematic. So therefore, root and and now you just think about the kindness quotion to this whole story. She then goes and says to this elderly woman, I'm not leaving you by yourself. We have a relationship. I'm staying with you. Death dos part. I mean that's it didn't have to happen that way. And now Ruth is taking that other path. And where again when Aram turns to load and says go north, go south. And he goes east. It's not So, so now you realize that there that he did not have to do that, but he walks away from Aram. On the other hand, she walks in and she's correcting this uh mistake. And again, the fact that she now is going to join into the Yehuda family, that itself is dramatic. Give me a couple more seconds to try to uh work some of this out and to explain some more of this. And then again, I I I hope that all of this will will make sense. I mean the the problematic aspects of Tamar of uh and Yuda of uh Lot and his daughters for that matter. Is it a big surprise that a girl from Moab is going to climb on the bed of Bohaz? I mean that there is this moral lack of clarity. But again, Boaz, okay, stay right there. that one part of Yehuda runs away and the other part of Yehuda Boaz takes responsibility. Those are the two sides right there that we saw back in Besid. Is it Vay Yehud or Vigash Yehuda? Which one is going to be? And now again for the Malut to come out and what's Malut? You only have Mal when you have a country when you have a land. You don't have a mel someplace else. And it's also Melik is what emerges out of chaos. You need out of chaos somebody to make some order. And there's nobody as chaotic as Yehuda is. And it's trying to make sense of all of this. And I'm going to say it again. All of this will come out of Yehuda. I'm not explaining everything that I just now said, but I I do have to compare this with something else for a moment. Let's go back to where does he come from? And the answer is that he comes from Midyan. And he comes from Midyan. And Midyan is a son of Abraham. Midyan is a son of Abraham. Just in case that we forgot or you'll ask me where I get this from. So if we uh if you look at source 17 low and has kids and starts telling you who they are they get sent away. So sends them away. Lot was not sent away. load had joined but then they end up not being able to work things out but he but he marched together on the other hand aim sends Midian away so therefore when I go back now and I think about he's coming from a different place and by the way everything I just now did is in a certain sense an introduction to paradak where both Midyan and Moab are going to merge together coming from very very different places but if you don't understand the places that they're coming from then you kind of miss this So let let me now add in a couple of more elements and then hopefully this will make sense. People forgot the past or they were selective with their memory of the past. They remember Egypt. They remember the food in Egypt. Kind of forgot the slavery in Egypt. They kind of forgot all of safer. They kind of forgot. They forgot. They forgot where Aram went. And now we're going to try to remind them of and send the spies and everything's going to work out. And where does Khaliv go? Khaliv goes to is the first place that Aram buys. It's our first Kenyan. It's our first land that we own. He goes again. There seems to be absolutely a memory over there. He goes he goes and he goes and he and and he and he bows and he prays by the it's not just oh look at this. He went to he he went to pray by any place. No, this is not the kev of it's not the ke of this rebi. It's not the kev of that rebi. He goes to the first place that a made a proper kenyan that he bought that he purchased. He goes there because he has this other type of memory. Of course later on he's going to be given this land. I'm going to say it again. the the tension within Yehuda is move away or move forward. And it's always dramatic. Move away, it's far away. It's a problem. It's certainly Yoseph. It's again getting involved in this whole messy issue with Tamar and the and the Canaanites. On the other hand, when he moves f further, he's brave and he's strong and he goes to war and he's willing to protect his brothers in any way that he possibly can. So again, that's that's the the complication. On the one hand, we have members of the Yehuda family bringing food, taking care. On the other hand, refusing to give food to the brothers, lack of brotherhood. Again, the these are parts of the same thing. Now, it becomes interesting that specifically with the food is where the people are all complaining over here in uh right right before Schlak. The other thing which is interesting is that from the roots side, from the Moav side, and by the way, Moav there is memory. The kid is named Moab from the father. They remember the father. That meaning that the story over here is remembered. Again, there's negative there. Absolutely. But what's positive there? It's taking responsibility. It's giving food. It's doing again. It's that needs to because without this cannot possibly be sustained and will not be positive at all. And I'm going to say it again. That's part of what's taking place over there. So, let me fill in a couple of missing pieces right now. One, I find it fascinating that Yoseph compared to Yehuda, Yoseph's life is is very different. Yehuda gets entangled in this relationship with a wife with a daughter-in-law. He thinks the daughter-in-law doesn't know who she is. Thinks she's somebody. I mean, the whole thing. Think she's a prostitute. That's very important, by the way. And and Yoseph is Yseph Sadi. And Yoseph completely stays away from problematic relationships. Absolutely not. I won't sin against God. I won't sin against my master. Yoseph is Yseph. Yseph Sadic. So then we move over to Yoshua. So first of all, again, KV and Yeshua are are are in in a wonderful kind of sync. How they work together would need a whole another year. But I just want to point out one thing about Yoshua. When Yeshua comes into Israel, he ends up meeting a girl. One second. And now you get >> that's another braid, by the way. He ends up meeting a girl. Who is she? >> Rahav, who's a prostitute. And he ends up marrying her and she's a and she's a Canaanite. So, I'm just saying is that it's as if he's saying to Yehuda, I get you. It's it's it's this Yehuda and Yoseph being able to work together. I'm saying it's a little more interesting than perhaps we noticed. I just want to end up with one more uh character. So this is a you know you know sometimes you learn something you know you say how do you get to something? So okay you look in Rashi so you know so but everybody looks in Rashi. So sometimes you know you just need to learn by yourself and then you see things. So one of the things I've been doing for years and years and years I don't know how many years probably over 20 is dafomi okay but everyone does dapy so that's easy so I started doing dafomi and shami also biner I'll say oh this biner and uh I came across whatever it was around a month ago I said okay now the only question is how I use it and when I use it so I'll show it to you and then uh and then we'll see exactly uh how we use it verse 22 They found a genealogy record in I'm going to skip most of the people if you will where it's bolded miniva was descendant of kh who's bala >> father of >> wife which according to her name is rael >> yeah it's not mentioned in in the Bavi and he's her father Ben Kalba. The Gumari says why is she called Ben Kba Sava? Because he fed everybody. People go stuffed like dogs when they were finished. So it's interesting. It says no no he's descendant of K. That's what that's what they found written in this genealological record that tells us. So now I got Ben Kalba to figure out as well. Ben Kavalu feeds everybody. He takes care of everybody. He's this side of Yehuda. Now you know he's from Yehuda. He is the side of Yehuda that takes care of everybody except for one person. >> His daughter. >> His daughter and Ribea. Ben Yoseph. He doesn't he he doesn't take care of Rabaka until at the end of the story he understands who Rabaka is and uh or his vow gets canceled and then he takes care of him as well. But he gives food to again he gives food to everybody which which except for who he doesn't which which again is this complexity within uh Yehuda what what I tried to do today again we we went we went we went all over the place so you know just try to reconstruct this whole thing I mean the medish we know the medish it's based on source 24 it says mati I found David my servant the medish in source 25 says Where did I find David? The stone. I found him in stone. It's part of the story. It's part of the process. Don't just see this says, "Oh, by the way, you'll never guess David happened to No, that's what that's that's that's the origin story of David." What we see over here is that the story of the spies has a background. I'm going to say what I said before. If two Jews meet and they ask where you from and where you going to may then the answer always has to be and always should be I come from Israel and I'm on my way to Israel and I may be taking the longer path right now and maybe it's going to take me a little long to get there and and if even if it doesn't come out of the words that's what should be in our heart and not only should be in our heart it should be in our heart out of sima I mean that that that's part of out of simka and I try to figure out so what went wrong over here. So what went wrong is we went back to paralot and we started looking at things in palotka and we see the people have memory but the memory is only of you know of Egypt. They have memory but they forgot where they're going. We see somebody rejecting the land of Israel in last week's para and that was of course Kov and that was somebody not remarkably from Midian but Midian they were told to go away. So that seems to be built in as well. So you go away. Now how whatever happens to Midian at the end of the day at the end of the story is of less interest to me right now. But I can understand where that sentiment comes from. On this other hand on the other hand now we need to do the reversal of that. We need to go back to Arabina. We need to channel you know I'm going to leave my birthplace. I'm going to leave the place I'm from. I'm going to go there. And then that's where we saw the first thing that was really interesting that lo and behold we find people saying that Ara went twice that there there was an earlier trip and the earlier trip was just a but one other guy came with him and that itself is going to have an echo later on that's going to then create some kind that's going to plant a seed and create a possibility later on. Aram goes on a pilot trip. Aram goes to see how beautiful the land is and then he comes back and gets Sah and gets all the neph and gets all the possessions and takes everything and then he goes the second time. So there therefore it looks like Mosher Rabenu he had taught the people say for Beria look at beria oh you don't you didn't know how to readal and p in bat we also send people a went earlier so let's send some people and that was supposed to then bring this love of the land of Israel and create the sim create the simka that the ramban was talking about and then to go but there was too much negativity there was too much that worked against this and it ended up not working out the way that it was supposed to work out but at least now We understand why send this spies. On the other hand, we have this reversal of the reversal, right? Is the reversal is the reversal of the reversal is root. So where does root come from? A root comes from a lot. But lot went on that original trip. But lot was somebody who has the veneer of a of a but he's not calling out Bash Hashem. You need mat Torah. So of course root accepts the Torah. She accepts and she converts. And now she enters into a new complicated world. And that's the complicated world of Yehuda. And Yehuda seems to go in two directions. Moving away, lack of responsibility, lack of nationhood going away or coming in and then nationhood, fierce nationhood to the point of becoming the leader of being the king. Taking responsibility. Meik runs away, but Boaz takes responsibility. And he takes responsibility for all the people who come in eating by his fields and all the and he takes responsibility for the living and he takes responsibility for the dead. And by the way, once you take responsibility for the dead, then things got start to go back a little bit further. And where did I find David? So I found Dovet all the way back. This goes all the way back to bringing back and creating that historical mistake of load ever walking away because Lo didn't feel the god quotient and lo walked away. But something is still there. A remnant is still there for load traveling with Avam and you know taking helping Ara helping Ara that's all helping Arau creates Mashiach