Parshat Behar: Reverberations of Freedom By Rabbi Ari Kahn

this is what we're going to do we're going to make a number of observations and then we'll see how many of them we can actually solve and understand and so the first thing is so even though in VRA most things when we started at least we thought everything was dealing with the mishan we thought laws of the mishun you know the first nine chapters or so took us in that direction but at some point we also found laws which were interpersonal and laws which apply all over but over here it's going to go back to and again that's one of the quote unquote surprises in terms of the book that we started off that the holy place that we knew as being the holy place was the mishan and then at some point very it was very subtle when it happened but at some point we came to the realization that the holy place was actually the land of Israel and therefore there was a micro and there was a macro and the micro is the mishon and the macro is so therefore the first reference that we should be thinking about is the idea of Shabbat yes we have so if you want you can call that the first thing but then you have this idea of Shabbat and the application of Shabbat in this particular case is actually quite interesting because we're used to a Shabbat in terms of exclusively time and and again think of about it for a moment that from the moment of creation counting every seventh day is going to be Shabbat and therefore that does make a difference where you are it doesn't make a difference of all kinds of other things it doesn't make a difference of what month you're in it doesn't make a difference what year you're in it is a constant and that is what we would call the Shabbat there seventh day day of rest God rested took us out of Egypt we rest but over here you have this idea about the land which almost like takes upon personality that the land okay in the land of Israel not land all over there's going to be the Sabbath so the so again this this reference that we need to pay attention to is this concept of Shabbat now part of what we're going to get to you know there are times that I've called this inter textuality in terms of there certain words in one place and then they can found in a different place and then they will go back and forth and have this kind of course pollenization and teaches over here it's more than just words it's not just that there's a word in a particular place there's a concept which means till this moment we had no idea that there is such a thing as a Shabbat by the way sh was mentioned before but over here this idea of Shabbat Shabbat is quite interesting and then it double down doubles down on it as we continue [Music] so this idea of Shabbat is used another two or three times over here Shabbat shabbaton which is something I want to think about Shabbat Lem next again which actually now says is that part of what the resting is it's really a resting from ownership it's a resting from seeing this as your own private property because the food which is there can be used by others it could be used by people that work for you it could be people that live there strangers amongst you continues animals as well which means we're going back to a very natural situation but it's one which transcends I'm sorry for some of you who may be capitalists but it trans ends capitalism and it goes back to a type of a socialist concept whereby everybody can have ownership not only everybody everything the animals as well have the the rights I mean part of the laws of of shmita will be that as long as it's being eaten in the field by animals is meaning you can't hoard if you just went and started loading up your house with it you're only allow to eat it until the time that the animals in the field still have access to it which means that over here everything is moving back back to this other type of existence and it's whereby everyone and everything has access now right there as we finish we now have gotten to a new place and a new frame of reference and and and new questions are going to emerge last week when we were reming our own business in the middle of par Amor we had a list of the various holidays and you know I've said this many times that every time you have a list of holidays you need to see what the list is where it begins where it ends what's included what's not included so therefore in par Pinas just for example you have the Corban but you begin with every day you go to rodes over here in the paria in par iniku in parar we have our list of holidays but our list of holidays doesn't include every day and it doesn't include roses it does include Shabbat which seems to be that the main issue there is actually one of work or cessation from work Mala or cessation for Mal especially with with an emphasis on the agricultural background to it so therefore rodes is a time that you have a Corban mus so therefore it is going to be mentioned in Paras which deals with Corban out but but it's not going to be listed over here because there's no is there's no prohibition of work when it comes to ro so as I said just trying to make sense of the lists but then again minding our own business right there in the middle we have this deep dive into something that we knew nothing about till this moment and that was the Omare and the Omare is going to be bracketed or surrounded by two other days which do have cessation of work and that's going to be p on the one hand and on the other hand so therefore it's surrounded by those two and we also told we have to count s Days 7 weeks 49 days all together right you count days you count weeks and we probably had all kinds of theories when we got up to that point about what it meant what the message is one of the things that we were most likely captivated with is the argument what exactly has Shabbat means what does shabbat mean in that particular context and by the way Shabbat most likely there means a secession of work it doesn't mean Saturday because there are various other days being called Shabbat shabat Shabbat Kipper and this is session of work on the first of the month which is Hash there's a station of work on the 15th of the month which is suod there's a station of work on the 10th of the month and and you cannot have all three of those coming out on Saturday that doesn't work 1 10 and 15 can't all be Saturday so what we see then as I said just looking there we would have had all kinds of theories but then something happens and that is that we have over here a very similar format and the format now instead of counting days and weeks now we're counting years which means just like you counted 49 days SE seven weeks 49 days here you have seven years making aita and then seven Sho turning into a word that we haven't gotten to yet and that's going to be yo and then we have to now go back and say hold on a second it can't be I'm sorry for overstating my argument I I generally try not to but I will it can't be that there's no relationship between these two formats and two phenomena which take place one after the other one chapter 23 one chapter 25 and to be honest we don't care so much about the chapter divisions in the first place and two of these things coming right one after the other at the end of the book of aik there must be some kind of internal relationship which then leads us to a whole another question that means that we would have been premature to try to understand the significance of the whole om when we only sawar it independently and therefore what's the question the question is okay what exactly does the OM mean when we compare it to the shita and yovo system because now we realize that something else taking place and by the way now we may have to actually rethink this whole idea of whatat means or for that matter I could have actually I could actually say something else the Torah seems to be in a certain sense deliberately difficult or IM ambiguous ambiguous if you want by using the word or the term shabat it could have used a different term it could have said after the holiday but now when I realize this is this comparison with Shabbat so that lead needs me to go back and now to rethink okay what did shabbat mean there compared to shabbat over here because again there is something which is larger taking place before we read on and we have to read on let's just start now to think about implications number one when we looked at the sphera and as I said it really was in between two different things one is which is a spring holiday aiv and the other one isab we do know that hiding behind is another holiday and that holiday is which is actually shiv because of the seven weeks but when I say in terms of its more historical aspect to it and that would be Matan T those of us who don't know or don't remember or don't remember and therefore don't know the Torah never tells us what date the Torah was given and by the way the holiday of shirot does not have a calendrical date there's no date on the calendar that it comes out on and just in case you think well what has to come out on particular day well it really doesn't because there's various phenomena which are impacted Again by the calendar is it going to be one day roses in how long will be niss and how long is and and therefore and by by and by San is it one day or two days which means the actual date in the calendar of a shot before the calendar was set when it was when it was determined based upon Witnesses seeing the new moon the holiday of sh could have been on the fifth 6th 7th of the month and you could not predict when it would be you could predict it's going to be 50 days after you know after you start counting it will be on the 50th day but you don't know what day in the calendar the 50th day is which again leads us to this really interesting thing we have no date in the tor given holiday of sh and we have no date for the holiday of sh we have no date for Matan we no date for the holiday sh which again I could just pause there make the observation you want to go a step further it could indicate some kind of point of transcendence of the holiday of Matan T specifically it could be that Torah is not limited to one time in one place we don't know where the place is anymore we don't know which mountain that was we don't know place we don't know the day but but still we can figure it out because it's 50 days after something else happened so I said it's all very interesting and and again just to stress with the 50 days we have no evidence that Matan was in fact 50 days after they left Egypt because the counting of the 50 days is only framed in the same way that this is framed when you come to the land then you're going to start counting from the time you bring the Corbin om until you bring the until the borm which means this is completely agricultural nonetheless I can go backwards and say hold it a second it it has to be the holiday of Matan T was more or less on the same day very difficult to say it would have been a different day so I'll say it again we we get to this really interesting point of the holiday of shivu which by the way is called it is called by the way the the Muggin of rum is a very famous question he asks how could we say in the Liturgy Yan T when according to the math it could have been that day could have been the next day and according to the opinion ofar rosi which seems to be Pas like was most likely the next day and therefore it seems to be that the Torah is actually given on the 51st day and the mug of says more than that how could we say I mean we're lying when we say y t it's not true it's really the next day and he comes out with a remarkable conclusion he says it must be that therefore we see Yom sheni again he lives in so y toi is the real day of Matan T that's what he comes up with so first of all I'm going to say this again it's remarkable but he misrepresents the Liturgy in the Liturgy we don't say y we say so therefore is is okay what exactly does a does a me and and and and by the way on top of all this there's another really interesting thing is and that is according to tradition Moshe added a day so that's the day that God wants to give us the Torah even according to that whole math that he does accord to rosi it's the day that God wants to give Matan so R cook says the day that God wants to give T kind of creates a spiritual awakening there's a similar idea in the there's a spiritual awakening which is presented whereby it's on it's on the Divine perspective that the Torah God wants to give us the Torah and that itself is something that we uh that we need to relate to but but I'll say it again all of this becomes quite interesting when uh we real and it all the it all comes from this problem of this realization that we really don't know exactly just close the door please we don't know exactly what day Matan Tor was even though we can more or less guess it now having said all that already what we still need to do is now to make some kind of a comparison between the 50th year and the 50th day which means it would most likely be we would be mistaken if we would completely ignore that there is the similarity in terms of the form I'm going back I'm repeating myself now the form is similar 7 * 7 49 then the 50th 7 * 7 49 the 50th the first one is going to be Matan Tor now that is all going to be strengthened but we're about to see and it could even lead some of us to this realization again we're always scared of overstating it that this might actually be shot not just that we have Tor sh that the Torah was given on the 50th that this might actually be shot and that's why now we need to read the next so there are so many words in that verse that I think need to be explained understood applied first one is the appearance of the chaar the sound of the chaar is going to be is going to ring out by the way not a Liberty Bell the sound ofar is going to ring out but it tells us which is that's a normal problem for us that for us the is always R that's the beginning of the year so that's not the problem the problem is the next two words why did we why did we jump over the more likely the more OB and instead move towards so the first thing that I want to point out now is we've seen a chaar before not where you think we've seen it rash has been mentioned but in R it doesn't say the word it says it's a TR it doesn't say chaar the chofar does appear some place and where's that by Matan T so therefore one is Matan T that's on the 50th day so over here we see that in the 50th year the chauffeur is being blown that more than anything else then leads us to this understanding that we do have this parallel which is taking place and I'm going to say it again this is the quote unquote intertextuality which is much more interesting because what we found the chaar back in the giving of the Torah is there with theau in the background and now we on the 15th day and now we need to blow the chofar and now we come to this realization that the idea that mat on the 50th day is actually again you can decide what the word means but now we're much more likely to understand that as the actual meaning of the text because of the chofar but let's go back to Yum kipur yam kipur for a second how did yum kipur get into this whole thing so I want you to think about the Asser brro for a moment was said on right that's when the heavens open up and God spoke then God tries to give us and mosha goes up and mosha comes down he has but the people are making golden calf and he breaks them then mosha goes up another time and he gets them and he comes down on what day does he come down with the new on Yim and Yim is also described in a really interesting way in the Torah as Shabbat shabbaton so Shabbat shabbaton you could say it all kinds of ways but this is really interesting because the Shabbat shabbaton is the seventh of the seventh so therefore you have now actually sh is Shabbat shabbaton because it's the 50th 7 time 7 Y is a Shabbat shabbaton because it's 7 by S yur is a Shabbat shabbaton because that's what it's that's what it's called and now you realize that when you followed again keep your eye on the Asser de brro and you follow the Asser de brro all the way across and now you realize that things are so much tighter than you realize they were before we began and again if I get carried away I'll even call all of this shot and then we get to persecute D is going to be a real interesting word we're going to have to come back to so we have Holiness Kash it becomes holy and you're going to call drawer right Freedom right will ring throughout the land y he okay you want I'll call it Jubilee whatever the word yo means it's going to be a time of return so it's a time of return and it's a time of a certain type of reconciliation and I'm again I'm going to point out this idea of things returning to where they should be is actually very much a yum Kipper theme yum Kipper is a time where things return back it's also time of where we try to work things out and and again it's interesting because you know kazal tell us Rashi tells us that when they got to it was there was this interpersonal connection that took place but so far we have all of these words KES returning back again right it's it's y but of course whatever the word yovo means and we're told here don't plant and so on and so forth why again it comes back verse after because it's goes back to the aspect of Holiness next which by the way it sounds like it total that again there's this time of return and things go back it's a reset everything goes back to the way that it was supposed to and when things are sold that's what going to tell us when things are sold you need to sell them in a way that you keep in mind that there will soon be this reset and it's actually leading us to this point that we don't actually own property that we think we own you go save up money and buy a property and you only own it for a limited amount of time which goes back to this point of capitalism socialism and so on that we live in a world which is a capitalistic World 49 out of 50 years and then the 50th year then everything needs to re revert reset go back and things need to go back to their core and things need to be fixed sorry again don't practice any kind of abuse interpersonally have fear of God I am God which means following these rules will allowed you to live in the land it's going to allow you to live in the land with tranquility and the land will give birth its fruits God is saying I will do my part in all this and again you'll be able to live live in this land um I'm going to skip a little bit but I loveim you cannot sell the land forever because God is saying it's my land you don't really Own It by the way the state of Israel does the same thing lots of places you can only buy land you can only buy a property only have it 50 years 50 years and then it reverts back to the government and N some places is 99 years but I some place are more biblically true but it goes back to the same thing is you have usage but you don't actually have real ownership so I guess the state is God the church pay attention leave the church that's so interesting because you are you are the strangers and you are people that have settled but really it's it's a gerosa you are the strangers who living with me so essentially God is saying I am the true landlord I am the true owner and I'm letting you live there but by all means you need to live by the rules and now we have another wonderful word and that word is redemption to it then turns over and it expresses the social aspect of it if somebody becomes poor and they have to sell their property sell their inheritance a relative needs to come a relative who's close to him should come and redeem the land and bring it back and then it starts going into this G phrase because again we have the Y phrase but now it goes into this phrase and again it continues again it goes back to this return again next you can keep going further right which is really interesting when your brother becomes poor so therefore you need to treat him the same way that God is treating us so I'm saying the whole section is really interesting but at some point I'm going to try to start explaining so by this point we should realize that we have this phrase it actually comes up a number of times we have this concept of G we have this concept of how you're treating the stranger you have this concept of yo you have the concept of Shabbat you have this concept of chofar you have y so I'm saying there are so many moving Parts over here so we have to now try to go back and to put some of them back in order and try to make sense out of uh of some of them the the ramban in in Source number three which is commenting on Source number two this is the beginning of par and again starts the whole list of interpersonal laws and it starts off with that when you have a servant who's Jewish they work for six years and they released on the 7th now some of that was in the background of the YoVille over here as well and here the ranan 3 makes this reference that by sending the slave away let's read it just as God took us out of slavery you need to let this person out of servitude you can't hold someone forever and which goes back to I'm God I took you out of Egypt also six and one always reminds us of working for six days and being and resting on the seventh creating a parallel between servitude for six years released on the seventh the same way as we work for six days released on the seventh rest on the seventh which is essentially is telling us no don't miss this point this really does run through all of these things and therefore calling this the Shabbat and the idea of the slavery and the idea of the interpersonal and the idea of the years all of these things are interrelated and the ramban will continue to tell us that there are incredible Secrets involved in this and very depth of the mystical aspect of the Torah involved in this and that's one of the reasons they're treated with such severity the rambam and this is we're just choosing the ram because it's easy the rambam is going to deal with the question or one of the questions we raised it should have been rashishana the 50th year begins on rashishana why we waiting for yamer so if you look in source for it's the ra he starts again starts this is it's a Mitzvah actually for the baon to do it right and then which means when it says ring throughout the land everyone has to ring everyone has to blow the chauffeur so it starts in the baon and then it spreads throughout the land everybody needs to blow the chauffeur so it could be that we did not know that loss necessarily but that's one thing that the ram tells us so he says essentially that a made CH that's what we normally call those days are days which in this sense they're kind of like a type of on the one hand the people who were servants are no longer servants you cannot ask them to do anything on the other hand not sent home yet so essentially he is dealing with the question hold it I would have thought the Jubilee year begins on rashishana so what's his answer the Jubilee year indeed starts [Music] in but they're no longer forced to be slaves they eat and they drink and they have crowns on their heads by the way I'm going to stress this again this is the ram writing of course was taking it from the so there's a process of Freedom the process of Freedom the first aspect is is that they eat and they drink and they have uh their crowns on their heads now what's interesting about this formulation especially the crowns on their heads by the way first of all what does it remind us of remind us of Matan Tor again the mat everybody has are given these crowns that's the first thing that's the first thing which is really interesting the second thing is the comparison to Source number five or six R used to always like to say in the world to come there I mean what you live for is eating or drinking where talks about procreation or business there be rather righteous people sit with the crowns on their heads enjoying the so therefore I would I would therefore be so tempted to say that the YoVille brings meaning we saw let's try to do this properly now we have a week the normal week is you have six days of Shabbat then becomes you know the crowning day of the week but then we realize that there's actually a Omare where you have seven weeks and then it brings you to the 15th day but then we realize that there's a greater macro than that and that is 7 years time 7 years leading to the 49th to the 50th year and say that's the macro but now we realize as a greater macro once the greater macro the greater macro is actually Haba right which means all the of the aspects I talked about you know everything returning to its core well that's really abouta when you think about the sadik I'm sitting and with with their crowns on their heads that's olaba so it's so that's what becomes really interesting the similarity in the descriptions of this Jubilee year together with the future of when you will have you know what there's another phrase let's take a look at the the next source which is this talks about the different she shom that we say on the different days so it says Ma meaning so it's Shabbat what isab I want to which means becoming somewhat angelike so therefore now we realize that there's at least an aspect it's not complet because we're still alive it's not complete because we're still human but there seems to be this aspect of the 50th year which therefore points towards a future points towards a future Redemption points towards a future time when we get to this understanding again in the future there'll be no competition so therefore by the way I'll go back to capitalism again okay that's over which means again there's going to be certain Elements which are so important to our existence right now it's saying the what YoVille does is it gets you ready for the same way in a certain sense that Shabbat gets you ready for that you're sitting in of course there's going to be a fundamental difference when we're still humans and we still have human needs and so on versus a time that we that we exist on a much more of a spiritual plane but I'm going to say it again all of this we now realize when the ran is telling us or hinting that there's all kinds of mystical things involved in this of course there are because there's a lot more depth than I think that we've been uh letting on to on where it said that you ring the chaar right ring the chauan adds one word you could look at the Hebrew in Source number eight you're going to sound the sound of Freedom throughout so so again we can go back if you want to leaving Egypt you can go back to leaving Egypt and oh that's freedom and then you can now go and say oh no that real freedom is actually somebody who's involved in Torah so therefore the blowing of the chauffeur you know is the whole thing of T but there is this former there is this other level of all of this which takes us now to the 50 on this macro level which is the yovo and then the chauffer goes at and it's a time of Freedom again but it's it's a freedom on a different level and I'm sorry that I keep on taking it you know at least on one point to to the economic expression of all of this is that you know there's uh you know my wife is an expert when it comes to uh the bedin so she says that there's a that there's a bedin saying that you don't own land land owns you and there there's a certain aspect of any kind of ownership becomes a responsibility and over here there's a freedom from the land in a sense you don't have to get up in the morning and work by the way the other side of this you're also not going to have food at the end of the year No but everything now has become you become liberated from those kinds of responsibilities so I'm going to say again there's something else which is taking place listen to the way the rers expresses this in Source number nine that yipper is an Awakening of morality which means it is a so again the term social justice is one of these overused terms today but he's saying is that that's when social justice is actually played out in terms of this everything returns back to its rightful owner and so on and taking care of the Have Nots and the havs need to go back and revert to become haves again call meem which is really interesting because now the chaar and and everything I'm saying now you know that rabbis are going to have to use some of this when they talk about the meaning of the chaar in Rashana he's saying right now is that when we blow the chaar it's actually the voice of God it's God is declaring it but you know what's this ineffable sound which comes out it's the sound of the Chau it's going to be atone social atonement for social sins and again it really all goes back to the economic as well the sound of the Chau releases slaves now again I'm going to say it again that you know that a rabbi before the blowing of the chaar is going to reference this and say is that blowing of the chaar and yum releases slaves when we listen to the to the chauffer and R we need to become released from the things which enslave us as well which means the the the and this is what I meant before of the intertextuality that therefore when you have it again the chaua not just the blowing is expressed over here we know that R is a y but a TR of what of the Chau so now you have to say so what does one teach on the other so therefore that belong to the chauan you by the way Thea that we do at the very end of uh of yum Kipper is really connected to this but maybe there's another element into it we'll see how much time we have if we're able to get back to it we'll skip a little bit here in in reverse that on a yearly basis leads the way to so therefore this whole concept of a Chua which happens on a yearly level is also going to be there in the 50th year where the 10th day prepares sorry where the prepares for the 10th day which is really what we saw the Rah citing from that same but again he understands that yeah there really is the social aspect so now I I want to point we're going to I think we'll have time to go in two maybe three directions in order to try to again make this Soul a little bit richer because there were just so many elements over here one is the in yosua per and this is one of the things I'll give you for homework and that is notice over here the blowing of the chofar notice the 7even time 7 notice that this is going to bring about the entering into the land which will then give each one of theim their inheritance so therefore it's interesting that the starting point of entry into the land is going to be with the same kind of elements which will then also be the revert back to its default settings which will take place on the 15th year so I'm just saying is that when you read over here which is even better because the chauffer over here is called y as well and it says then it going to be and you're going to surround the city so the right the 7even time 7even elements are all over here in yosua so now I don't have to work out all the details for you I've already given you enough but as I said you can go and do your homework and then decide exactly how you think all of this is uh is connected Source number 11 takes us all the way back to the first time is mentioned and the first time the Omar is mentioned is when the man is mentioned the amount of M which fell was was an OM how much do you take is an OM so it's interesting that we count the OM afterwards and but again the OM is an amount and over here also what does the OM come to teach us it comes to teach us about Shabbat because it falls for six days and on the seventh day it doesn't fall but notice on so also you have over here even though the TRU is a little different a Shabbat shabbaton we have a shabbaton Shabbat KES what you also have over here is that essentially all food comes from Heaven all food comes from God there is no barter there's no sale there's no stores everything again it's this kind of situation that gets us ready for something else and I'm just leaving it that I think that you can't leave this whole analysis without leaving the Omar there and the Shabbat over there but this is probably the core which is necessary the ramban and Source number 12 is going to do once again what the ramban does so well and that is he's going to Intrigue us he's going to tell us a little bit he's not going to tell us too much you know the ran essentially has an attitude of telling us like little of mystical things and then says I can't say anymore I'll have to shoot you and he and he writes as follows in Source number 12 he's commenting on the word drawer now for us the word drawer means freedom the for thean is always a cabalistic idea so he says the word draw indicates intergenerational okay that's that's that is again if you want to go a little you know further that's perhaps an aspect of Freedom that you don't realize okay can we think for a second what this could mean to go back to the core so let's just think a little bit one is that I'm returning back to my land which belongs to my ancestors I'm returning back to the roots it's this sometimes there could be a historical mistake right what's what's a huge historical mistake Jews living outside the land of Israel is a historical mistake okay again we were forced out of it but it's not that it's natural so over here he's saying that this idea of drawer what does it mean drawer is correcting intergenerational mistakes which have taken place and trying to make things better trying to make things right the ra now I actually cut out pages and pages of sources right here between between 12 and 13 or between 13 and 14 and there because there's lots of people who are students or students of students of the ramban who then will try to explain this one is R whenever you get to an interesting ramban or a difficult ramban or especially ran which is cabalistic so you can go to the reti reti is going to be a little bit harder because he's going to be pure cabalistic ideas or you can look at you can look at there's some other places to look who all dealt with the mystical parts of the raan but the also explains things on a simpler level but he also has different paragraphs generally in his commentaries over here he gets the again that that's what the ramban was referring to before and going back to the core so you you'll note that he does a little bit more by the way right afterwards he gets into one of the these mystical teachings that the ran was hinting at back in MIM because it's connected to the 7even time7 and so on but I'm not going there today instead I want to go to one more place and that is the book where all of this is right beneath the surface and that is the book of root and that's your other homework because of course we read the book of rud on which you know is not a is Not an Accident either but I'm not sure how much you noticed that the book of root really has elements of yoel staring at us in terms of the goel in terms of the sad in terms of things returning back but but but it's not not just that because part of if we're going to look in peric B right we have I have peric B Kim it over here in peric we have this conversation taking place that that says right by the way realize that's part of drawer part of the idea of drawer is connecting the people who are living back with the people who are no longer alive because that's exactly what this concept of draw is it's create it's correcting historical mistakes and by the way if we'll talk about historical mistake in terms of that's exactly what happens to the family of N and is goes off with his kids they go they go off into and they end up running into difficulties the whole part of the story is but they come back to the land but I hope you realize how important that is especially when I'm saying that we need to have a YoVille perspective on the book of root but that's the starting point is that there is this that is taking place and then it says continues which by the way is exactly the theme that we kept seeing in this chapter is that we have responsibility for your brother you have a responsibility when they lose their money you have a responsibility to help people return back to their core why it says because he is the one who's going to bring about our so that therefore again was that word which came up again again in this chapter in uh Source number sorry in peric gimmel over here in root it continues she climbs into his bed I'll leave that some of you I I can't say this unless you take your heart medication first so we'll uh we'll we'll uh no no goad but that as well is I don't know if you know this but you you you've haven't been in these classes if I ever say anything amusing it gets cut out of the recording it doesn't get there the the yeah that's right over here they have the unedited version which goes back to this point that you are the go and take responsibility again you realize that word is like five times in one verse it it's because that really is this theme it's really this theme of of the gah and then in peric doid we we come to this realization that there is this dual aspect which means this other fellow our plony almoney he's actually willing to take the land he's going to take the land back and bring it back into the family but then El articulates this other level of responsibility and that is this responsibility of let's just take a look at the way that he phrased it that's drawer that's exactly what theban was pointing at is that we need to bring this person back alive we need to we me we need this to once again become the land of of this particular family a historical mistake took place and now we need to correct that mistake but that that correction is not just on the land it's also on the people it's also on the family and therefore it's also it's not just the land it's also going to be unroot and at that point he backs down he's willing to take the land but he's not willing to really do what is the historical responsibility I'll I'll just then point out is all again correct the historical mistake that was p p should remind you of all of this cuz there was another time that this happened and that was the whole story of Yehuda turning to his sons A and P who was the child that resulted from all that perhaps inadvertently but again that was Tamar leaning again Tamar and Ruth become really interesting strangers who enter in who C who caus their there to be this correction of a mistake which means again here we have that example of correcting the historical mistake but this is actually much sharper and that's the conclusion of the book whereby it's already hinted at in but we'll uh parrots which means fixing historical mistakes or in the family of Yehuda it goes from parrots par and if you didn't pay attention this is talking about G which means if the whole background over here is the G and this is going to be the beginning of the beginning of the G which means and then eventually benav which means th this whole book of root is talking about G and becomes really like this Lynch pin right connecting the past and the future connecting a past which made a historical mistake made a wrong turn got lost was almost completely forgotten land was lost name was lost nobody's left but historical mistakes are able to be fixed and essentially that's what YoVille is really about it's fixing these historical mistakes but but again I think we would be mistaken to read yova by itself and and just see it you know as a snapshot by itself without realizing that it's connected on the one hand back to the OM going between PES and Sh and all those Elements which connected us to Matan T and on the other hand leading us towards the future and taking us towards the actual G and the hint of all of this was of course those freed slaves who now are going to sit there with the crowns on their heads which on the one hand should remind you of Matan Tor with the crowns which we received and on the other hand remind us of those descriptions of the G of the future in the Messianic age people are going to be with crowns on their heads or not the Messianic age even as it were with uh with the ultimate time when we get past you know all the the transient existence that we that we have right now which means yoa therefore I think is much more interesting because it becomes again a metaphor for the the past and a metaphor for the future and it becomes this linkage and all this really all of this emerged out of that little little phrase that the ramban gave us and told us now drawer is this interconnection between different Generations because now you realize that's of course what the what the book over here of Ru is about which means it's fixing that past and it's fixing the that that that dead part of the family which we thought we had lost but then look at that beautiful really dramatic and and and really emotional actually end of the book of root which then just takes it straight straight to David H and then fix it you know it picks up there will be aavid but why is that David I mean who do kids make made a mistake you know a makes a mistake no idea of draw is we can fix mistakes so as much as yo will fix mistakes on on a level which perhaps you would say is economic and and and social and so on yeah all that is true but when it comes to actually the the Jewish Vision of the world taking us to place where the entire world fixes all the historical mistakes and we get to this point of uh of this intergenerational responsibility whereby we fix all the things from the past and then we create a time of true social justice and True Divine Justice which comes on into the world and that of course has to you know begin with Mal David and then end with Ben David