Purim: Beyond the Fun and Games by Rabbi Shmuel Goldin

okay as you can well imagine we're going to uh focus on the Festival of puim today uh firstly I would like to uh thank you for all your comments concerning my son's teaching I'm thrilled to know that he uh that he did well but I'm not surprised and uh basem you'll have other opportunities to learn with him and from him again the sheer is sponsored for the Year by Dr and Mrs Manaka Marcus in memory of their beloved aunts bahas and Hilda Meer uh once again we thank them very much for their generous sponsorship for the year okay we're going to start off with a rinic debate that is that is actual law this year and we're going to then set that aside and come back to it at the end the rebi debate is at the beginning on the first section on your P page number one when do you celebrate porim during a leap year when there are two months of Adar and the rabbis of course debate and they come up with two different positions first position ra [Music] says that that you should celebrate the Festival of puim and all its accompanying events should be celebrated during the first month of Ador why when you have an opportunity to perform a Mitzvah you don't hesitate you do it right away that's it along comes from shimel and says no you celebrate it during the month that's close to Nissan it is better to keep the story the Redemption story of puim close to the Redemption story of PES and if you look at this debate and its conclusion you you really have to ask yourselves why the rabbis decided as they didot you don't delay a Mitzvah is an important principle that forses through all of Jewish law and therefore one would assume that that would be the operate principle here why do I have to celebrate poring close to P the two holidays are are vastly different one is a rinic festival one is a Biblical Festival porm celebrates a discreet event that occurred at one particular juncture of Jewish history pesak celebrates the totality of Jewish history look at the from the beginning of our story from MIT up and through yosia why does puram have to be celebrated in the shadow of PES why do we decide that that's the law so I'm asking you to consider that put it in your put it in your uh store it in your brains for a moment we will come back to it at the end of the class let's now begin to study purin purm occurs when in Jewish history that in order to understand the importance of PM we have to understand it its juncture in Jewish history so if you take a look at the quick timeline I have for you patriarch appeared Egyptian slavery etc etc you get to the point of six United Kingdom that that's the point where three kings rule over only three kings rule over an undivided nation of Israel and those are the kings of sha David and schlomo right and then after the death of schomo the Kingdom divides you have the Kingdom of Israel and the kingdom of Judea ultimately Israel is dispersed the 10 tribes are lost all that's left is Judea and the Babylonians conquered Judea the Babylonians exiled the judeans to Babylonia in what is a pretty comfortable Exile you have to be in Exile the Babylonian exile isn't so bad you have your own you have your own Community you have an exilarch you have someone in charge of the Jewish Community you you're you're allowed a lot of freedoms 70 years or so later Persia conquers Babylon and Cyrus the Great the Persian king issues an edict allowing the Jews to return the judeans to return to rebuild the Temple what percentage of Jews return very very few very few less than less than 10% less than 10% why you got it it's nice in Babylonia why should I give up you know know why should I leave Englewood New Jersey it's very nice why should why should I come worry about what's happening over there I'll I'll stay here and say thank you very much and that's it is at that juncture at that juncture when the Exile of force becomes an exile of choice it's at that juncture that the purm story occurs and the PM story emerges as a paradigm it's it's an unusual Festival it's a paradigmatic festival what do I mean by that the Jews see PM as a discreet event but they see it repeating itself over and over again in Jewish history in its own way and if you want proof of that go to the encyclopedia Judea look up for him and you will see a a full page and more than a full page of porins that were celebrated across the face of History if you turn around turn to the next page I have just a couple of them just just a couple of them are are listed here that and what happened in each of these cases is the community or the family involved experienced a near tragic event miraculously were saved and they celebrated and what did they call it porm so you have the porm of anon and the porm of the bandits and the porm of Cairo and the porm of kevone and the porm of narone and PM of rhs and each one these are stories each one of these have their own stories but you see how the Jewish Nation viewed Purim puim was a paradig this is a story of an exiled Community miraculously saved and the story will be repeated across the face of history in various different places in various different times and therefore this is a paradigmatic festival and if it's a paradigmatic festival then I would argue that the lessons it teaches both in terms of the festival itself but also in terms of the people involved and the characters involved and we'll see how much time we have today to cover all of this if we if we can cover it all we'll do some next time as well there are a series of events a series of lessons that emerge from the festival and let's start with those number one right two words found in the Milla what do they mean what do what does the phrase vu mean it was overturned it was changed the first thing you learn from the for PM Festival is that when you live in Exile and by the way this also holds true for Israel as in its relationship to the community of Nations just as it's true for Exile communities and in terms of their lessons it's true for us in terms of how we view ourselves in the community of Nations the first thing is you choose to live in Exile you choose to live in an uncertain turbulent World things will change in an instant The Story begins there's a party in A's Palace who's who's celebrating in that party not just everybody the Jews Jews are there according to K up comes ham all of a sudden Jews are destroyed comes Esther H the Jews are saved turns on a dime turns on a dime how many times has that happened to us throughout our history how many times have friends suddenly become foes and foes suddenly become friends and you can't trust either of them because the next thing will happen they'll become foes again how many times have we seen our fortunes change in an instant so that's lesson number one that emerges from porm as a paradigmatic festival you live in Exile you choose to stay here you're choosing to stay in a world that is turbulent and unstable and your fate depends not only on what you do but on others as well next this is also an important juncture in terms of hashem's relationship with his Nation porm marks the end of the prophetic era and the beginning of God's hidden face it you had it and this is a little involved you had it in the patriarchal era when you got to yose where God spoke spoke spoke spoke and then when you suddenly when he get to Yosef he's silent yoseph is the in the patriarchal era he is the figure of the non-prophetic time when God isn't speaking and what makes yoseph great is he sees God in the events even though God doesn't outright appear the rabbis say they ask how do I know Esther from the Torah now that's a strange question is it not right Esther from the Torah thousands of years later she lived why should how could she be found in the Torah and how do they answer who knows I will hide my face now at first glance it looks like a play on words right eser hter right nice but what the rabbis are saying No this is the beginning of the time when God is hidden this is the beginning of the time when you will not see him outright you're not going to have prophets telling you what God said you're going to have to figure it out for yourselves and therefore that's the second lesson that emerges from p and what is missing in the Milla name right it's not it's not that's not that is that is with intent because morai and Esther have to see the events as Divine without God being there outright and that becomes the second challenge that emerges from this paradigmatic Festival next the very strange statement by Raa that unfortunately too many young people take literally you've got to become so drunk says RAB got to become so intoxicated that you can no longer see the difference between and what why why that makes no sense we live in a world we live our Jewish world is based on knowing the difference between bar and right that hav why would I want to be in a situation or why would I want to create a situation where the lines are blurred the answer perhaps is because the rabbis want us to taste the world just a glimpse of the world you live in a world where and are no longer clearly distinguished when you live in this Exile world and do we need to do we need to hear that now in our time in our time isn't this exactly what's happening right who who's who's Mor who's ham here right forget what happened October 7th just worry about what's happening now don't worry about what will happen in the future right so this is this is a taste of the world you got to taste it got to see it you've got to see the the world for what it is next right so you've got uncertain uncertainty you've got God's hidden face you've got an aberant world you live in Exile you live in a fragmented Nation there are three there are four midv that are unique to what are porm and two of them I can clearly understand are connected to porm the Milla and the sua they make sense but why should there be a Mitzvah of Shing what does that have to do with the story why should I have a special Mitzvah of on pouring when s is ADM a year out so the answer lies in understanding that our enemies speak the truth you got to listen to what they say our enemies speak the truth what does say these guys are not United they are fragmented they're spread out across your and what do the rabbis do to correct that they create two mitzvot to strengthen community and they say those mitzvot have to happen onping we have to give sh notes to our friends we've got to strengthen the bonds between ourselves and our neighbors we've got to take care of the least fortunate onp Him special because we're we're reversing common truth and we're trying to come back together and again once again this is so we're in a time when we've seen tremendous unity and unfortunately we're seeing some of that Unity disintegrate again yesterday I was I went to the levia for for danz Perez and on the way back we couldn't get home because there was a there was a a demonstration against the draft against the draft they have a lot of right so so you have all so all of these so once again once again you know we're together we're together we're together we're together but but but why they against the I don't understand because don't want to be they don't want to be drafted dra the draft I'm not I'm not speaking loud enough okay tell me remind me right okay so therefore you have you have and and there's another element to this to this fact that the Milla talks of about a fragmented nation and that is that different days Different Strokes for different folks you've got shushan puim you've got puim what what other festival has differences other than the Yos which is something else entirely the second day of sukus the second day of PES something else entirely all right let's talk about shushan PM let's go to E we celebrate shushan porm why do we celebrate a different day than others where does that emerge from right W cities but why what what what about wal cities shushan was a w city shushan was a wal city and what happened in shushan to make it a we're we're we we're almost there they had an extra day of fighting in other words everywhere else they fought on the 13th of Ador and celebrated on the 14th in shushan they continued fighting on the 14th and celebrated on the 15th so that's why we're celebrating Shuan purin that and this is going to sound like Pur to what is the What is the characteristic that determines when you celebrate so you all said it w cities right because shushan was a walled City therefore any city that was walled celebrates like shusa but then the Mish asks W when at what point in history does a does a city have to be walled to be considered a walled City and the mishna answers anyone know from the time of yosua from the time when Joshua conquered Israel I said zuk hold on a minute we got a problem what's the problem anybody know the problem Shan wasn't at the time of Joshua so here you go you're establishing a rule based on shushan and what's the answer of the gamarra Shan's an exception Shan's the exception to the rule that it establishes for Torah no no what are the rabbis teaching us rabbis are teaching us that the way you determine time the way you determine your festivals will not be based on exile time it will be based on Heritage and even if that means that you've got to create a rule where that what creates the rule is the exception to the rule that's the way it will be because you're going to make your time based not on on on shush time you're describing it you're making basing your time on Jerusalem time of the climbable wall City at the time of yosua so all of these are paradigmatic lessons that emerge that are critical not just for porm itself but they are paradigmatic messages that emerge concerning Exile existence in general every single one of them speaks to that experience but now let's go to the cast of characters and here we'll see once again that the cast of character are paradigmatic they are real people who experienced a real story a real series of events but every one of them is a paradigm of some of a kind of character that we're going to encounter over and over and over again in our let's start with the easiest the easiest is hamon all right hamon comes from what nation am What is the characteristic of am what what what do we know about am so the rabbi say the Torah says they happened upon you on the way they had no beef they no you weren't traveling on their land there was nothing no no reason for the attack the attack was purposeless the attack was simply because they wanted to attack you how do I know that hon is an Amite well the says and was the king of that was spared against God's wishes by sh but I also know why he's because how does he act morai refuses to bow down a normal evil person would then do what you got it K Mory finished put done and aite I'm not going to just kill Mori I'm going to kill them all what for what reason for what reason because I'm Ani all right let's go to the second one to Mori morai represents what what would you say morai represents who is he in in Jewish thought he's a hero right he's a hero morai is a hero he's someone who stands up against the evil that that hon represents but let me ask you a question if I live in a country where there's a king and the King says you have to bow down to me do you do it according to Jewish law you bow down to the king so wait a minute a why he's a troublemaker oh why is morai refusing to bow down to Hama so the the Torah asked thear asks this question and they all there are all sorts of answers that are offered one answer is that H had an avod Zora around his neck so that if you bow down to him you are bowing down to the aod Zar what the rabbis are really saying I believe this what hamon represented could not be bowed down there are red lines real red lines not the kind of red lines that everybody's throwing around he wasn't the king he wasn't the king but the king ordered that you should bow down to him right so what you have is you have a situation where I'm not going to listen to the king because it's because it is immoral for me to bow down to the likes of a hum and therefore you have Mori is a complicated figure he's not just a but he's someone who has to determine what are your red lines and that recurs and URS and recurs throughout Jewish history over and over and over again as well your red lines what can you do what can't you do what can you cross what can't you trust it's all part of being a Mori what about Esther so what is Esther represent heroin heroine correct what else inter interceder inter someone who intercedes on behalf of the Jews what else she didn't want to do it she didn't want to do it right she had to be convinced to do it there we go she's a martyr she's a martyr let's understand the seriousness of the story at the end of the story there everybody celebrating in the streets of shushan except for who where's Esther and where does she stay that's it Esther is lost to Jewish history she becomes the mother According to some of of the king Darius right she plays a role maybe perhaps in allowing the rebuilding of the temple to to resume but she her lineage her lineage is no longer part of the Jewish people she gives up everything and there a a phrase in the M which according toal is a phrase that you should be crying at she says of vity when when she agrees to go to the king of her own valtion and not force she says I'm lost to you that's it no more she's saying that to morai and she's saying that to the Jewish people too I am giving up my life I am giving up my freedom to say save you didn't she give up her Freedom marrying him she did but but the but the Poss up until that moment of K she could always claim that she was forced here she's initiating this is when she goes butai convinces her to go to the king once she initi say she's forced personally I would consider that that might be forced correct but you don't have a real choice I you're not going to give a opportunity to save your people well that's she we we'll talk about that in a little while she almost does yes become from that's right that's right he said somebody else sa somebody else will save us but but she she is on a on a legal level she is of her own valtion going to the king I hear you I hear you okay we'll come back to it we'll come back to it if at the end you still you still feel the same way you you'll let me know all right so what do we got we've got we've got hon we've got morai we've got that leaves as far as I'm concerned the most interesting one of all I actually wrote about this in Torah tidbit so some of you if you remember it it's a it's a review let's talk about aash veros a little bit is aash veros smart or stupid not too stupid what what do you say stupid manipulated smart right okay the answer is um over here the debate yes it is a debate but he's very smart about survival okay I right there is a debate there's a debate in the gamar about whether or not he is stupid t or a p i would argue that they're both right what do I mean by that exactly what you say he is smart enough to make himself appear stupid all right he is smart enough to say I don't care what happens outside the walls of this of this Palace as long as it doesn't touch me as long as it doesn't hurt me as long as it doesn't affect me whatever happens can happen he is the Paradigm of the king who cares not a wit about his subjects it only cares for his own safety his own security and his own rulership right and again we can talk about reappearing and appearing again in our history and let's prove let me prove this to you through a series of texts from the Milla let's start with the first one I'm looking on page number four section number four the edict has gone out what's the edict when 11 11 months from now 11 months from now now you can kill juice how am I supposed to live for the months it says it doesn't say the Jews of shushan were cons were were in in shock it says the city of shushan was in shock why how am I going to behave to my neighbor for the next 11 months do I borrow a cup of sugar yeah don't you borrow some sugar good time to borrow you don't have to return you don't have to return all right what what how do you live for 11 months with this hanging over your head who cares you could have a more damning phrase in and me sit down to drink and everybody else is crazy they're fine they having the party let's keep going finds out about this and he comes he dresses in sack cloth and he starts screaming in the streets and he goes a until where V he comes up to the not up to the gate but up to in front of the gate why because you can't wear sackcloth in the palace why not why not one will argue it's not didn't fi but the real answer is because I don't want to know about it I don't want to know about your problems throughout history there were benevolent Kings who had audiences with their subjects people came in told them the problems this King don't come into my pal everything in the palace is light and Airy right we keep it that way we don't want you in sackcloth in the in the walls of the palace stay away stay away next Mori comes to Esther and says to asked her you got to go to the king and she answers I can't right that's her first answer and the question is why can't she nobody ask because the King has a rule inv you have to be invited and if you're not invited and he does not extend his scepter then what get killed what not wouldn't it be nice to live in a world where I could determine have a list of people who I want to see every day and those are the only ones I'm going to see and everybody else I don't want to see it all right the king is created look at what look at we take this we take this as you know that that this exists but we take this at face value but look at what it's saying saying the king will only see the Esther's the queen and even she can't come unless she's invited or unless he'll extend decept her she's taking her life into her hands going to the king so once again what do you see you see a king who's creating a world that is totally of his own making that keeps the world at Bay the rest of the world at Bay let's keep going it gets worse Right Turn the [Music] Page all right the Turning Point starting starting in the Millo the king can't sleep why can't the king sleep because when you try to create a world of your own making it it becomes harder and harder to maintain and you're you're seeing you're seeing people under all the under every Rock trying to get big son and SES others you don't trust nobody right so come read me a bedtime story but then we get to the second to the second of the two parties that Esther makes for the king and for hmer right so let's review what happens she the king she comes to the king the king EXT extends the scepter s to what do you want she says all I want is for you and H to come to a party they come to a party and he says now what do you want to have to have the kingdom I'll give it to you she says no I just want you to come to another party at that second party let's take a look at what happens right on page five I'm looking at the second paragraph M who is this you you're claiming someone wants to destroy you and your people who is this she points she says so let's take a look at what happens she says h on a what does the king do what is his immediate reaction he runs away he leaves the room why is he leaving the room because this is his worst nightmare the world is now invading the palace hold on a minute ever until now everything was kept at Bay now now this is encroaching on my territory so what does he do he runs out to the Garden hon for his part frightened for his life is prostrating himself before Esther what happens next the king comes back in he sees hamon falling down in front of Esther and what does he say what does that mean are you trying to seduce the queen now let's let's hold it a minute hold it a minute hold on a minute are you trying to seduce the queen men can be animals but do you really think that the king thinks that this is what hon is trying to do at this particular moment seduce the queen I don't think so no he's begging for his life he too smart he's begging for his life he's not trying to seduce her so why does the king accuse him of seducing her he's rewriting the story right he's rewriting the problem the problem is no longer an edict that's going to kill a whole nation what's the problem it's very isolated it's hamon is trying to seduce the queen how do you how do you deal with that get rid of H get rid of hon and if you get rid of hon you've taken care of the whole problem wow that's good that works it work right so what does he do he takes care of hon he hangs hon and as far as he's concerned sh finished done which is why the Milla says that Esther has to do what Esther has to then do what turn turn to the bottom of the page on page five Esther speaks to the king continues to speak to the king speaks to him falls down before his his feet begs and she cries she she says the king king you're not finished you want to know the miracle of PM that he didn't K that he didn't kill Esther right the miracle of puim is that what is Esther basically saying to him I'm not going to let let you live I'm not going to leave you alone unless you deal with this problem she's forcing him to confront something that he doesn't want to confront would have been very easy for him to say forget Esther he does what does he do and here we finally see in its Purity the true evil of does he resend the verdict no no no why not he doesn't want to because Kings right Kings because Kings don't make mistakes why so what will he do he's going to instead what to as to a second verdict what's the second verdict the Jew has a right that the Jews have a right to defend themselves stop think for a minute Civil War he is mandating Civil War in the streets of the city mandating Civil War throughout the country go ahead parks on both your houses right parks on both your houses you kill them you kill them have fun goodbye leave me alone you see the evil and yet this is the evil of an uncaring world it's the evil that we confront when we confront countries and Nations who make decisions only for their own benefit and not for what is really right and true good so did he make that or did Mori decide that no he The King The King made King himself the king decided that the king decided that that I hereby give the Jews the right to defend themselves by perhaps it's a situation like this now King maybe have a second thought I already issu my original verdict kill all the Jews now I cannot reverse my verdict tell the Jews if defend your own lives and then maybe back of his mind if a Jew strong and wise enough they will defend their own lives and I don't I we not going to be blamed well that's right basically it's he's he's allowing them to to protect themselves it's amazing that it has to say that he has the right to defend that's right right they to defend themselves otherwise I guess not I guess not maybe maybe he can maybe he's also allowing them to buy arms now and and you know do all the things that they need to do to prepare for that for that eventuality all right so therefore you have a situation so there's your there there in in a nutshell is your aash veros The uncaring King The King who doesn't care a wit for the safety security of his own subjects as long as he is protected as long as he is safe is he not concerned that it may get to uh he's going to do everything he can to make sure it doesn't they start defending themselves they'll realize he's going to stay he's going to make sure that they don't he'll put put guards outside the gates he'll do whatever he needs to do so therefore you have therefore you have the fourth paradigmatic character comeon Esther morai aash each one of them characters in a story that took place each one of them paradigmatic each of them are people that will appear and reappear over and over again in the in the history of the Jewish people and in the history of the world but now we get to your question all right so so now now we we've let's let's understand what we've established that porm is a paradigmatic festival that it's seen by the Jews as a paradigm of what occurs over and over again and we've seen that to be true both in terms of lessons that we learn from the holiday and in terms of lessons we learn from the characters yes uh who decides when a particular event is going to be called paradigmatic who decides the people this this became this was this became what the Jews did the Jews when they had an event what about the Holocaust what about other things po porm occurred at this particular juncture when Exile began as it were or an exile of choice began and it becomes paradigmatic of what's going to C of course so the Holocaust is called purin the Holocaust is not called pin right how come there's not an element of that there because unfortunately in the case of the Holocaust we we did not have miraculous salvation unfortunately it's it it ends up being so what's happening after the Holocaust with uh the Jews and and Israel being built and everything else that is not counted as something one thing I think we have to be very careful about when we talk about the Holocaust it's not because of that right if someone says you know the Holocaust occurred in order so that no no is it true that as a result of the Holocaust certain things occurred that allowed us to to create Israel yes it is but it's a very different very different what are the fears when you live in a world of what are the fears when you live in the world of aash well the fear number one is that you'll become the victim right you're going to become the victim you're going to be you're going to be the ability for am to destroy you will exist because will allow it to occur or enable it to occur but there's a second danger as well take a look at the page six a frightening continuing reality Mori goes to Esther and says you have to go save the Jews right and Esther says I can't because I can't for the reasons we discuss how does morai then ARG his first argument should have been what you guys said his first argument should have been how can you not save your people at this time that's not what he says he says don't think you're safe that the house of the king will escape the f that occurs to the you don't think that you're safe because if you're silent there will be Yeshua that comes from somewhere else wow I would have thought that he would first argue don't you have to take say the Jews what's he saying to her don't think you're safe it's like Chuck because Chuck because when you live in the world of there's a second they think they the second fear is that you won't be a victim the second fear is you will become like aash second fear is that you will become a perpetrator Elle has a beautiful story among the many Beautiful Stories he has where he talks about a just man coming to sedone screaming and yelling against the inequity that he sees and after 30 years a little child comes up to the man and says don't you realize that what you're doing is feudal don't you realize that what you're doing is feudal don't you realize that you haven't changed anybody why are you still screaming and the man turns and says when I came here I was screaming so I to try to change them now I'm screaming to stop them from changing me so it's that's a part of the frightening reality that exists here part of the frightening reality that exists here is that we have to understand that being the victim is a danger and being the perpetrator is a danger and you've got to be able to figure out how how to do it and we try we try very hard the world doesn't give us credit for how we try the world the world only only sees what it wants to see but when we talk about the things that we do how many other countries would talk about creating civilian safe havens you know for for for while you're engaging the enemy how how what other country would and what other country would be expected to do it not even one country will no will do and and and not and the world would not expect it from any other country for some reason they expect it from us it's a justification therefore it's important for us to recognize that it's important for us to recognize that we are struggling not to become like them we are struggling to retain our dignity we are struggling to retain our Humanity it's very hard it's very hard now we can go back to the very first question we asked right I told you to store it in your brain and I said we'll come back to repeat it please my bra yeah I'll repeat it why is it that we celebrate Purim in the second month of aug not the first is is a is a principle that's established that it that is a that is used throughout Jewish throughout Jewish law why is it that in this one case I allow myself to delay and I have to celebrate por him in the shadow of PES why but why G should but why that's it's an interest a beautiful statement Gul that the two Gul stories should beity to each other but why they're very different they're different holidays they different stories what's the connection gu that seems to be a onetime event qu teaches us that it's a continuing event okay the has to be earned continuously okay I'm going to take that and and and play with it a little bit one was God's hand and one was what God's hand and one is man man man acting on what he thinks is God's hand right and I also gives us a sense of hope that being in this situation gives us a sense of hope she says that what I'll take all of the things you're you're saying and then and merge them and say the follow yes go ahead it's only by putting them in in proximity with one another that Ador is possible to be a happy month Ador is what possible to be a happy month I mean we're supposed to have a level of SYM without the brackets the all right I'll take take it a little bit differ let just say I always had a problem with the celebration on pum because what I see as a child of survivors is what almost happened all right what almost happened correct so what do we say was saying that the porm story must be seen in the shadow of hes was saying that what makes porm is when Mori and Esther turn around and say God didn't tell us what to do we don't he's not clearly visible in this story but we believe that it is a miraculous event that is part and parcel of Jewish history in totality and the the holiday that celebrates Jewish history in its totality is p so you have to see POR in the shadow of PES you have to see your purm each of those PMS that were listed earlier on the page they all have to be seen in the shadow of PES they have to be seen by those who to whom it occurred they have to be seen as what as stories that can be relegated to Jewish history as a whole that are part of the flow of Jewish history and therefore porm is placed near PES so you don't see it as an individual event you don't see it as an isolated event but you see it as an event that's part and parcel of Jewish history and each generation has the same challenge to see its story to see its P to see its story in the shadow of PES we have to see what's happening now in the shadow of Jewish history you have to somehow be able to see it and and recognize it not for what it is as it's happening but what it represents in its totality and therefore porm must be close to PES I also feel that we can really sense the power of one or two people who made such a difference in our history and we see it in in every kind of situation correct you can see people stepping up and making a difference and and the story emerges when morai and Esther step up and take that take that roope