Promises Given, Promises Fulfilled | Rabbi Shmuel Goldin | Oct 20 2026

I had to wrestle with an old printer, and I lost. And I just wrestled with a water container, and I lost. So, that that takes that takes talent. Um I'm There is a sheet that I wanted to print for you. There is a sheet that I wanted to print for you, which is not part of the body of the of the of the of the session, but is an introductory sheet that I thought was worthwhile. I'm going to deal do it without your having the the the the text, if I can. And please pay attention, because it the language is important. There are two p'sukim that I want to bring to your attention. From total If you If you can get a Chumash, that would be great. Um Those two p'sukim are from two totally different places in the text. The first is one that we encountered last week and the week before, and that's Noach. Noach ish tam tzadik haya b'dorotav. That's one pasuk. Keep it in your mind. The next pasuk comes from the sale of Yosef, and it deals with Reuven. And the Torah tells us, of course, as we know, that brothers intend to kill Yosef, and Reuven says, "No, don't kill him. Don't spill his blood. Throw him into this pit." And the text says as follows. Vayomer alehem Reuven, al tishp'chu dam, don't spill blood. Hashlichu oto el habor hazeh asher b'midbar. Throw him into this pit. V'yad al tishl'chu vo, and don't don't touch him. Don't harm him. L'ma'an hatzil oto miyadom l'hashivo el In order to save him and bring him back to his father. All right, now, what is straight Well, what what connects those two p'sukim? Ish tamim haya b'dorosav and l'maan hatzil oso. Okay, so then I'm going to make it a little easier. Question. Does the Torah ever tell us what somebody is thinking? Sometimes, right? Right, sometimes, but very rarely. Does the Torah tell us when someone is about to do something good that appears bad that he really had good intentions? Does [snorts] the Torah do that? Not No. Throw him into the pit and then we'll see what happens. What The answer is that we wouldn't know from out Reuven's actions that he was doing a good thing. In other words, the Torah wants us to know something that we wouldn't know. When it comes to Noach ish tam tzadik haya b'dorosav. We said it doesn't say tzadik by Avraham because generally the Torah allows, we said this last week, the Torah allows the actions of people to speak for themselves. It doesn't introduce someone and say you're a tzadik generally. Why by Noach does he say is it he's an ish tzadik? Because if it didn't tell you that, you wouldn't know. If you If the Torah didn't tell you that he was a tzadik and you God came to him and said I'm going to destroy the world, build a teivah. He does all of those things. Fine. No even even a rasha would do it to save his family. It's The point is that our Torah wants us to know that there's a reason that God is choosing Noach, even though you're not going to see it in the text. And especially because of what happens with Noah after the flood, he is a tzaddik, but there are issues. So, what you see in these two pesukim is the same thing basically. The Torah is telling us something that we wouldn't know if we just read the text. And the Torah wants us to know that information. And therefore, it breaks its own rules. It breaks its own rules. Hashem says in this pasuk, we're going to say he wants to bring him back to his father instead of allowing the text to speak for itself. Okay. The next thing I wanted to say is that and what this these introductions are part of the lesson because we're moving into the patriarchal era in earnest, the era of the ofos and imahos. And I want to talk to you about Jewish heroes for a second. It's a point we made before, but I want to make it very clear. The Torah tells us that as soon as Avraham goes to Canaan, what happens? Does anybody remember? There's a famine. Right. There's a famine. Amazing, right? You told me to go here and there's a famine. All right. And the famine is rough, and what does he do? He takes his family and he goes down to Egypt. Was that right or wrong? >> You can argue both ways. >> Exactly. Exactly. All right. Now, come back to that in a minute. He then tells Sarai to please cooperate and say that you're my sister, so they'll take you and I will be spared. Is that right? I think a lot of people would Oh, okay. All right. Very interesting. All right. So, the first the first one you know what? Like I said, you can argue either way and perhaps the Torah wants us to argue that either way because the Torah is telling us that there are going to be decisions in life where it's not so clear that one is that much better than the other. You having election soon? Um all right. Okay, it's not so clear that one is better than the other under those conditions, right? So, what So, I don't I wasn't planning on saying that. Um >> [laughter] >> All right. Anyhow, so therefore the Torah says he went down to Egypt and it's up to us to decide whether he did the right thing or the wrong thing. When it comes to the sale of the kidnapping of Sarah, there actually is a very serious debate among the commentaries. There are those like the Sforno who say, "If you look at the text carefully, what Avram wanted to do was he wanted to buy time. He wanted to buy time. He expected that when he came into Avimelech's territory, that all the people would look at Sarah and they would all start a mob would come and that and he buy time to be able to get the food and leave. But what happens? There's two pesukim. Uh let me just read them for you for a second. >> [snorts] >> I can find them. No. No. No. There are two pesukim Yeah. Which reads as follows. When he gets to Avimelech's territory, he says No, I don't have it. Okay, when he gets to Avimelech's territory, what he says is Wait, do you have it on your sheet? Hold on. No, you don't have it. When he get When he gets to Avimelech's territory, what he says is what the Torah says is the following. The people converge and they come and they all want to to to get Sarah. And then the officers of the king come and they saw how beautiful she was and they take her to the palace. So, the Sforno says the Torah is telling us something there. What the Sforno is telling us is that the immediate thing that happened what was what Avram thought would happen. He never He It never occurred to him that she would end up in the palace. And therefore, at least at the very least you can you can not condemn him, but but yes. >> Do we know what happened to Sarah when she ended up in the palace? >> We don't We Basically, we do because the Kodesh Baruch Hu says I I you didn't specifically with Avimelech you didn't touch her. You didn't I didn't give you a chance. Right. All right. As soon as she As soon as she's in the palace, apparently in this case, the whole place breaks out in leprosy, in some sort of disease. So, that's that's why Paro comes to Avram and said, "What did you do to us? Why didn't you tell us he was a sister?" All right. So, therefore, the Sforno would say, "No, maybe it was not the right thing to do, but it he had his He had his plan." Listen to the Ramban. The Ramban says the following. If I can find it. Yeah, there it is. Veda ki Avram Avinu hata cheit gadol. Bishgaga. You should know that Avram Avinu committed a big a large a great sin. Right? Bishgaga. Now, what what does shogeg mean? >> By accident. >> Not not really. Doesn't mean by accident. It means unintentionally. Right. In other words, there is a spectrum of guilt that exists in Jewish law. At the bottom at the top is mazid. You know, you thought you were going to do it, you're going to do it, that's the case. At the bottom is shogeg. It's not shogeg. The bottom is ones. Ones means so force force and what whatever you can come up with. For example, force of circumstance or forced by people. If someone's holding a gun to your head, you're supposed to desecrate shabbos if it's not part of a a national attempt to to do this to the nation. Shgaga shogeg means you should have known better. Or you should have been more careful. When we if you drive your car and you have brakes that you did not check and you chas v'shalom hit somebody that's shogeg. You should have done better. You You didn't intentionally or it might be the rabbis have make things difficult. They say there's shogeg karov l'mazid. There's something in between the two which is not one and not the other but but it has an element of shogeg in it. If you checked your brakes and you found they were in good working order and then out of the blue they failed that's ones. All right? Ones is when you is you had no control over the situation. Avraham has control here. But he's not committing a sin b'meizid, says the Rambam, but he's committing a grave sin. And he says two things. >> [snorts] >> He says He put his wife into very tenuous circumstances because of his fear that he might be killed. And says the Ramban And therefore, he says that also He says there is also another sin. And he says it was a sin to leave. He says, "Now, that piece is really an issue of what we always deal with, which is hishtadlus, right? How much hishtadlus are you supposed to throw into the equation?" Avraham said, "You know, God put me here. I I don't think he wants me to die in a famine. I don't see any any miracle occurring, so I got to do my hishtadlus. Ein somchin al hanes." I have a friend who was a doctor. And and when he Someone came in during COVID, they came in without a mask. And he said, "Why are you Why aren't you wearing a mask?" "Too much Too much hishtadlus" was the answer. You know, you know, I don't have to I can rely on Hakadosh Baruch Hu. That That's really what he's saying. All right. So, but what you see here is not not only we see problems with what Avram did, someone like the Ramban sees issues. And when that occurs, that should tell us something. It should tell us that we view our heroes as people. And we accept that they will sometimes err. And we accept that they'll sometimes not do what meet the grade they were supposed to meet. But pagans made gods their heroes. The Christians come along and they make God their hero again. Jews have people as heroes. The difference between the two is you can emulate a hero, you can't emulate a god. You can try, you can take some of the some of the the attributes of Hashem and say I want them to be my attributes, but you can never hope to be a god. You can hope to be an a sorrow or an Avram. You can hope to be. Chances are good you're not going to get there. But the point is that that that is a goal that is within the realm of possibility. Yes. She That's what the Ramban said. The Ramban said he he committed a sin because he sacrificed his wife because of his fear that he would be killed. Ramban says it outright. All right. So, anyway, so what I'm saying is that we and unfortunately I our kids don't learn these things. They learn to see them as blameless gods, right? And the idea that there could be a misstep that maybe when Yakov lied to his father and there's a whole range of opinion there, right? Uh Maybe maybe it wasn't the right thing. And maybe it was the right thing. We It surely turned out to be the right thing, but maybe he should have done it a different way. One way or the other, that that's as we go into the period of the Avos and Imahos in earnest, I want us to think about these things. I want us to think about the Torah telling us things that we need to know that would not we would not know otherwise. And I want us to think about the fact that we're dealing with people. We're dealing with people. In many ways, Sefer Bereishit is a story that can only come to conclusion at the deathbed of Yaakov. Why? Because there his family is whole. It's a journey towards broken families finally to a whole family. Now, hope that even they had their issues, right? But but at that point at that point apparently they're all saying, "We're in. We're part." And that's the famous Medrash which I've told you, but I'll repeat it once more, where Yaakov is lying on his deathbed and he sees the children around him. It's Medrash. And he looks at the children and he's frightened. He said, "My grandfather had a Yishmael. My father had an Esau. I've got these 13 children. How do I know that they're all going to that they're all going to be part of the story?" The sons seeing his discomfort and understanding what it's from said to him, "Shema Yisrael Hashem Eloheinu Hashem Echad." right? Hear O Israel, you Israel, Yaakov, your God is our God. And then, what did he say? Baruch shem k'vod malchuto l'olam va'ed. He now I know that God's name will be passed down and will live from generation to generation. So, Sefer Bereishit, the story of the matriarchs and patriarchs is a story of families in difficult circumstances finally becoming whole at the end of the book. All right. But we're in the beginning of the book, and we're going to look Now you can go to the handouts. Yes. >> The supplies that say like "Oh, come listen my David and a little taller and what you you're saying that the people will the little people the little >> Right? >> that God the David and I mean you're not talking about >> Oh, so anyone who said okay, so the Torah's they're right. The Gemara says that anybody who says that David sinned is is sinning, right? The answer to that is that that's an opinion. The Gemara doesn't It's not a halachic pronouncement. It's an opinion in the Gemara. There are There will be those who will take other opinions. All right? So, in other words, there's a machloket on almost everything you want. All right? Yes, final last last thing. What? >> Do you completely accept it? Do you put the others on an ossified pedestal of petrified piety, or do you humanize them so that we can learn from their mistakes? >> Very nice. Petrified piety, I like that. Yeah. No, but that's I think I'm making it clear which way I follow, right? I'm making it clear that we have the opportunity. We We should be careful, right? We should be careful, but we have the opportunity to look and say well, maybe this was a misstep. Last comment, yes. >> The Sefer Bereishit is called Sefer Hayashar, and I think that it really depends on how old a child is or a person is when they learn it because children tend to see everything in black and white. And if you start explaining all the nuances, it would confuse them. >> Okay, so let me be clear. I understand that completely, but when the child is old enough to understand, they don't tell them that that wasn't the case. When I was sitting with fifth through eighth graders on Friday night, this is with my wife's idea. I wanted to go to sleep. Basically, um I would sit with fifth through eighth graders and their parents >> [snorts] >> and learn Chumash. So, first of all, I can tell you that kids are kids are bright. They I could talk to them about very difficult things and they had good ans- good good comments in terms of uh free will, predestination. You could you could really talk to them. But, they had ideas that were wacky. All right. Um the brothers made a Beis Din for Yosef. >> It's not only them who say that. You have to say that. >> Okay, I'm sorry I said wacky. >> But, they didn't make it up. >> Uh yeah, you're right. You're right, but but the teacher should say this is a Midrash, right? You can accept it or not literally. That's what a Midrash is. Midrash is that when you are taught when you believe that that's written in the Torah, all right? That when you believe that those things that when I say wacky, that's what I meant. In other words, Fi- Yeah, could be. Could be, but it's not there. And the kids grow up thinking it's in the Torah because we don't we and this is a problem not just with kids. Uh we we we don't return to the Torah. This is why I love teaching Chumash. We [snorts] don't learn P'shat. We learn in fourth grade and we we cemented at that level and we basically say that's what it is and it's not and it's as we see hopefully from these classes. All right. Now let's go. We're going to go to Parshas Lech L'cha finally. And we're going to go to a very important event that occurs that has ramifications that are intergenerational. What am I talking about? I'm talking about the Bris Bein HaB'sarim. All right. The covenant that Hashem contracts with Avraham. Literally between the pieces. You divided animals up and and cloud passed through and Rashi and others will say this is how a Bris was conveyed in that day and that's why it was being done this way. Others will say otherwise. There is this prelude though to to the Bris. The first few P'sukim. After these things now I I told you we've learned and we're going to learn again that whenever the Torah tells you after these things, it's connecting what's about to happen with what just happened. So he had the Rabbi say it was after these things he had a successful battle with the the kings and saving Lot and under those conditions he was worried that maybe he sort of used up his his his I'm trying to think of the right word but I can't. All right. Anyway, so you fill it in yourselves. So the Gemara Rashi says Hashem appears to Avraham Machazeh L'eimor Al Tira Avraham Anochi Magen L'cha >> Don't worry, Avram. I will protect you. That's why the commentary say that this may be a response to, right? Vayomer, I'm going to protect you and your your your uh waged, what you get is going to be great. Vayomer Avram, Adonai Hashem Ma ti ten li v'anokhi holekh ariri uven meshek beiti hu demesek Eliezer. He says, "Hold on a minute, God. You're telling me that I'm going to have great things. You haven't even given me one child. And as of now, my heir will be Eliezer from Damascus." And then he says something in the next passage. Vayomer Avram, shat ozera v'hinei ben beiti oresh." I want to be clear, Hashem. Uh you have not given Now, this this ties into something we said last week or the week before, which is the two of between Noach and Avraham, the the model of a religion we choose as a model of of struggle. It's a model of engagement is better than struggle. As opposed to Noach, who just does everything that God says to do, but you don't hear anything from him. So, Avram is cuz you could argue you could argue that what that this is wrong. You shouldn't God's telling you it's going to be all right. Thank you, God. No. You have the right You have the right to say, "I don't understand." To which Hashem responds, V'hinei dvar Hashem elav lemor lo yirashkha zeh Th- This man will not inherit you. Ki im asher yetzei mime'echa hu yiroshekha. Because the the for the child that you have from your loins will inherit from you. Vayotzei oso hachutzah. So he takes him outside and this is what he says, "Look up at the sky. Look at the stars and your children will be as numerous as the stars." V'he'emin b'Hashem. Vayachsheveha lo tzedakah. Avraham believed in what God's word? And vayachsheveha lo tzedakah is a phrase that can go either way. Either God saw Avraham as righteous because of his willingness to believe or Avraham is saying, "I believe in Hashem. I I believe in his tzedekus." Okay. Then he says something else. Hashem says something else. Vayomer elav, "Ani Hashem asher hotzeisicha hotzeisicha me'Ur Kasdim." I am Hashem who took you out of Ur Kasdim. Sounds like What does it sound like? Took you out of Eretz Mitzrayim, right? It's There's a parallel. Laseis lecha es ha'aretz hazos lerishta. To ha- to acquire this land. Vayomer Avraham el Elokim, "Bamah eida ki irashena?" God, how do I know? How do I know? I I'm not accepting that just at face value. So, God makes two promises. Avraham accepts one. Not the second. Of those two promises, which would be the one you would think a 90-year-old man would accept? Yeah, right. That he'd inherit the land. That's much much more pra- pra- po- possible than I'm not to have a child. But he doesn't. Why? So there's an extra word and this is again very why you have to read the Torah very carefully. Listen to what Hashem says and then you tell me what the extra word is. I need Hashem. I'm Hashem I share with you see my work at them who took you out of work at them. This far I am etc. etc. I am love Hashem. I I need Hashem I share with you my work at them lost the whole words of those. The rich tall. What's the extra word? Ah. Now. What? >> There's no one to give it to. >> Oh, good point. The rich tall. In this context doesn't mean to inherit. It means to acquire. Your will show is an acquisition. Most of the time it's used as an acquisition that you receive as an inheritance. But the rich tall is is more. It's action on your part. You have to acquire it. And therefore maybe I will not accepting the blessing because what's he unsure of? Not unsure of Hashem. He's unsure of himself. And his progeny. Yes, okay. Quickly. >> Just said it's demonstrated in the video first paragraph of Melachim. Where they conquered the tribes of all coming to they conquered all the land that's supposed to but they haven't they haven't acquired it and they don't want to or they can't. >> Right, right. Okay, so again it's it's used most often and and anybody who ask will tell you that it means inheritance really means acquisition. >> I think that how do we know he means but then not Ishmael? >> We >> Because he doesn't say We don't. Until the story plays out. At this point, we don't we don't we don't even know even know about Ishmael and Isaac. We don't we don't have have that in our in our rack at this point. Okay, so he is what we're suggesting is that he's the he takes the first promise because that is totally in God's hands. The second promise is requires effort on the part of his heirs and he's not willing to take that for granted. Okay, now next. So what does Hashem do? Turn the page, please. I'm going to put this stuff on an iPad and bring an iPad one day. All right, I'll put it on an iPad so I won't have to deal with uh All right. So the next thing I want you to what Right, I want you to look at Hashem's response. Okay? Second page paragraph. Vayomer Hashem Elohim b'mot eda ki iroshana. Vayomer lo, God says to him, "Take for me a number of animals and make split them in half. And then put the pieces towards each other. And then he says the following. Yada ateda you should know ki ger yiheye zar'acha b'eretz lo lo hem. I want you to know that your children are going to be they are going to be uh strangers in a strange land. Which, you know, is a double problem, right? And I'm a stranger and the land is the the whole environment is strange to me. And I will judge. I will The Egyptians will get their due. Don't worry. You will pass away in peace. You will be buried at at an old age. Things happen there are powerful. And then it says by Yom Kipur Shemesh Avraham slave or Lazar attained no satius Horitz. How does all this answer Avraham's concern? Right? I said I don't know how if they're going to be willing to do it, right? Or able to do it. You're just telling me they're going to be a bunch of slaves for 100 years. How does the Brit Avraham respond to the query by more a da key erosheno? So, one answer could be what? So, one answer is that Hashem is having a Brit and as we've said a Brit in the Torah is unbreakable. It's supposed to be unbreakable. And therefore, perhaps what he's doing is he's shifting the responsibility to himself, Hashem, and saying, "Don't worry about your ancestors. Whatever they're like, we'll we'll work it out." That could be. There are those who say that the animals, and this is a little bit of a midrashic approach, represent the carbonote that will come later on. And that it because of the carbonote, because of the merit of the carbonote, they will be able to succeed. But there is a possibility that there is something that Hashem is saying to Abraham. Your children will be slaves. And they will become free. That very process is going to teach them a great deal. It's going to teach them how cruel people can be. It's going to teach them to be kind to their own servants. It's going to teach them to rely on me. It's going to teach them a whole bunch of things. And therefore, that process alone unfortunately, we had to go through it, but that process alone is what gets us out of Egypt and allows us to inherit the land. And as proof of that, I'll bring one one very interesting point. I don't remember who said this, but it's very beautiful. It was the hatred of brothers who brought us down to Egypt. It's the love between brothers that brings us out. Moshe and Aaron. Right? The ability of Moshe and Aaron, who are both towering figures, to be able to accept this the space of the other and the the contribution of the other is something very beautiful. And therefore, what we're being said, and there are those who say that that's why we were sent down to Egypt, that we we couldn't get along. And one of the the other additional point is that once we are all slaves, what are we? We're all equal. We're all equal. We all come from the same place. Right? And therefore, I have no right to lord it over someone else because, you know, maybe I came from the Rothchilds. All right? Whatever it may be, I can't do that because I was once a slave. My My ancestors were slaves. I was going to bring that up. That's a very good point. All right. Again, it doesn't say that in the Torah. The rabbis though have a very strong interpretation that the I'll say that the Levian were not enslaved. That the tribe of Levi was not enslaved. There is a strong opinion in in Khazal. It's not clear that that is It's not in the It's not in the text, but it could be. And if it is, then we'd have to try to explain it. Perhaps perhaps they're going to be They're going to have They're going to have a loftier position. And even though they were They weren't slaves. All right. Anyway, I want you to take a look at two things here. The first is I want you to look at V'dar Y'shuvu Hena. K'lo Sh'lem Avono Ad Moray Ad Hena. Can someone tell me what that means? Right. What do the Morites have to do with anything? That's right. They are in the land. Right. >> So, Hashem is saying, "You don't just get it free. They have a right to it, and once they use their >> Excellent. >> you get it. >> It's very clear. What he's saying to them is, "Don't think that you're totally unique, and that you're not that the other people are not have no rights. Don't think that. Understand, you will not get the land until the Amorites deserve to lose it. And if that means you have to stay spend extra time in the try um you're going to do that because you're not going to come out door through the E or shoe hey na. You're not because and and you they won't deserve to lose it and if they don't deserve to lose it then you can't acquire it. And as we often see the attitude of Jews towards the non-Jewish world is not what I think Judaism preaches. Um now maybe it is. All right, under the circumstances we now find ourselves. But but but the concept of Hasidei Umot HaOlam the concept of Sheva Mitzvot Bnei Noach all that is saying you're not alone. You're unique, you have your certain responsibilities, but when Avram is taken remember when Avram is taken out the beginning of Lech Lecha V'nivrahu v'cha kol mishpachot ha'adamah. I I That's part of your mission, sir. Part of your mission is to act in a way that will bring other people to love God. And that's why the rabbis say that when they say what v'ahavta et Hashem Elohecha, how do you love God? And one answer they give is she'he shem Hashem ahavuv al yedecha. Let God's name become beloved when people see you and how you act. That's the after. Yes. >> I I learned this so How times the first time I realized it that Hashem knew that the iniquity of them all right is not yet complete, will be complete in four generations. That means he knew they're going to be there. >> So the answer is now you're now you're budding up against the second thing that we need to talk about. Which is what happened to free will? Right? If if this is all an orchestrated plan, then when the brothers throw Joseph into the pit, they're not free agents. Joseph has to go down to Egypt. He has to become the viceroy. He has to get them out of Egypt. The All the other people that do, all right, they're not free The Amorites are not free agents, right? You're telling me in the fourth generation they'll lose it. So there's no great answer for that, but I think the approach is that a Kodesh Baruch Hu gives us a big tapestry. And that tapestry is orchestrated by God. It's a tapestry against which we live our lives in which the whole world exists. We get to choose our path through that through that tapestry. And how we're going to get there. In other words, yes, it was n- it was essential for Bnei Israel to go down to Mitzrayim. But they didn't have to get down that way. They did not have to go down because Joseph was thrown into a pit. That those decisions are made by us, by you. And I as proof of that, I just want to bring forward what we all talk about all the time. If we know that Hashem is promising us that there's going to be a Mashiach, why do I have to work? There's going to be a Mashiach. Whether I'm good or bad or whatever, there's going to be a Mashiach. Right? That's what that Yeah. so the answer is yeah, there'll be a Messiah. But are you going to be there when he comes? Will your children and grandchildren be there when he comes? All right? And therefore what what the issue really is is your what you do is going to make a difference. It's going to make a difference in your lives. It's going to make a difference for your people. It's going to have reverberations that are very great. But I'm not taking away your free will. And therefore when we learn this story, >> [snorts] >> what we have to recognize is that we are learning a story that tells us that free will is still there even though it may appear not to be. All right, I got to move fast. Now, I'm sorry? The Amorites were one of the nations living in the land. Not the Mitzrim. No. No, no, no. The Amorim Amorites Canaanites Amorites. The The The Amorites are now inhabiting the land together with the Perizzites, the Hivites, the Jebusites, and The answer is that I just All right, I'll take that at the very end because it's it's really another class, but I'll I'll I'll tell you quickly. Let's take a look. Turn Turn for a moment to the next page. All right. Uh the next page is the I say promises and fulfillment. This is the fulfillment. A Kodesh Baruch Hu comes after the chet ha meraglim, and he says, "All right, Moshe, you're right. Salachti kidvaracha. Aval olam hayom di, but but you should know you're all going to die. So, forgive someone else, please God, right? What what is that forgiveness? So, what I want to develop here, and I don't have time, I want you to think about it, is what I could have brought home is saying is that success is intergenerational when it comes to Jewish life. You won't but you're not free to to not do your part. And therefore, what what we're being told at this point is he's saying he and he says it very clearly. If you look at the text, you'll see. He says, you won't go in, but your children will go in. And that's where you have the fulfillment of the promises that are given to Abraham, that they will go in and that Now, to show that this is is really an intergenerational issue, I'm going to take you take you to the last section that we have by Midbar. And this is at the point where we're coming into the land and we are about to divide it. And as I told you, dividing the land was a very crucial moment because it determined where where which tribe will get what land and what kind of land and what what geography, etc. etc. And if you look, it says that all take take all of so arts to these people, you will uh divide up the land. But in the very next possible after it says each of the people that so it knew so which is a re-iteration, each person according to his place will get an Achla. L'shemos Matos Avosam. Yichlu. They shall inherit or in this case acquire. They should acquire as um as as based upon their Beit Avot. Beit Avot is the last generation, the generation of Yotzei Mitzrayim. This leads to a three-way Machlokes in the Gemara. Not two, three. One position is L'yotzei Mitzrayim. The land was It's the simplest one. The land was divided up to those who left Mitzrayim. There is a second that says the land was divided up to both groups and it depended which group you were in. If you're a Yotzei Mitzrayim like Calev or Yehoshua, you're part of that group. If you're everyone else, you're part of the Dor Hamidbar. And if somehow you were both, like you were a little kid and take you came out of Egypt, so you really So you get from both places. All right. So that's that's that. And then finally there's the last and this is such a beautiful It's a little complicated, so stay with me. This is the third position. The people inherited and then something happened that caused it to become The people acquire the land. Something happened to make it an inheritance and they acquired it again. Now what do I mean? Let's say two brothers have and the Gemara gives this kind of thing as an example. Two brothers are divvying up the the yerusha. That's half and half, right? Or divvying up something. Each one gets half, right? But I'm sorry, there are three brothers. Each one gets a third. The that material then reverts back a generation. And that becomes one entire piece. So, it doesn't work in the example that I'm telling you, but if there are any that got less than the others in the first, right? They will end up getting an equal portion. Because it's dependent upon In other words, the Gemara says very beautifully, "Le-olam" and this is where yerusha means inheritance. "Le-olam ha-chaim yorshim min ha-meisim." Right? We Living inherit This is the only place, says the Gemara, "Sheha-meisim yorshim min ha-chaim." Where those people who are going into Egypt have to take into account the last generation as they divide the land, and therefore So, that So, that's a that's the third position. Now, what what I want us to think about and it's we're going into a rocky a rocky experience over the next couple of weeks. When we came to Eretz Yisrael, we carried generations on our backs. Every one of us. We carried generations and generations of people who wanted would have given anything to have the opportunities that we've had. And it's something to think about when the aliyah get aliyah gets a little difficult, when the visit gets a little Whatever it may be, to recognize if you're here for good or if you're visiting, whatever it may be, you are doing something that carries and not only they would have given their eye teeth to be here, but it's because of their struggles that we're able to do this. You have to think of that, too. All right, so we're carrying them with us. They deserve to be carried. They're part of the story. And that's what that last piece is saying. Okay, everybody. Um my understanding is that next week there is no class, I was told. Um I Election Day. I don't know how long it takes you to vote. Um but uh I I also don't I I think maybe everybody will will be in a veil in some way, so