The Mysterious Yitro by Rabbi Ari Kahn

the sheer is of yav Ben s and also an an individual who the Hebrew name is gon B yakob and Miram gon is somebody who has been listening to the share he's been here as well and he said he's having surgery this week so he asked to uh also that we learn in his Merit so they should have her foolish LMA all of the all the people that are wounded all the people that are heard all of should have and all the soldiers should be safe so let's learn and hostages so let's learn we it's parro so I guess it's appropriate to talk about yro so we are going to talk about now those of you who know me will know what troubles me about this P it's the it's one of the things that you know we always track and that is the which name of God is being used in any particular place and over here what's interesting is the shift yro hears and and he's in now either that's a religious job or that is more of a political job who is the Sheik of midan the M I'm going to come back to that in a couple of minutes as well so over here elim now those of us who will follow that which we know namely that so therefore what what God did to and then there's this shift to which itself could be a whole discussion when exactly was that when did he send her away when did this happen that now that's also something which you have to come back to and see when what was being referred to there so it's interesting so so is also a little awkward there's a lot of awkwardness by the way that's a little awkward elim so it's interesting that the place over here is described as and okay we'll come back to that also so I guess we have lots of things to come back to but but notice that it's described as the spice of specifically continue your father has come to you and he tells over all of what God has done to Egypt God and again moshe's speech over here as we now note is really quite focused on the name of of Hashem and what Hashem has done for them call so that really should have been a predictable response although it's not just that an appreciation that there is this happiness which means there's this joy and the joy of course is is a response to what MOS told him for everything that Hashem had done for Israel that had saved them from the hands of Egypt and then says so again we point out that it's always non-jews who say so again if we're trying to follow the theological flow over here so he initially comes and there is this again little confusion just noting that first P again so there was this Duality but then mosha over here is focusing the whole time on Hashem and his response then is really and then which we're not sure how to read and now I know Elohim now I know that God is greater than all the other gods so again there is this little awkwardness because does that mean that prior to coming he didn't know it or or maybe we could be a little go back to our other question I told you with all these questions to go back to that when when we were told before he's a midan and I asked you is that a religious or is that a political appointment or position so why don't we just go with the easy way in saying it's a first of why separate them but but on top of that why would we suspect that he would be a monotheist other than one really good reason I mean there is one really good reason and that's one which we kind of forget and we push aside and we don't pay attention to whatsoever and that is he's a kohen midan and of course who is the father of of midan okay if you didn't pay attention to that that was that was that was there that's written in thees that's black and white that a married another wife and he had and he had plim and then tells the names of the kids and one of the kids is M so therefore if he has a kid Medan presumably a man like ainu sent them toer or presumably a man like ainu taught them about monotheism so therefore the suggestion that maybe there was monotheism either you know late or maybe not lightened within midan is not a terrible suggestion on the other hand we do question how long that belief would have stayed and how strong they were and just because it's children of Abraham so do we really have every reason to believe that they retained it I mean we're going to look at uh at moav which comes from load are we going to suspect that that they're also going to be monotheists I'm just putting it out there as this thing that we need to keep in mind because there's actually going to be a bigger problem problem that we're going to come up in a moment or or he was involved in conversations and people and so on but but again I tend to agree with you that he makes this statement and you notice I deliberately translated it the way that I did which means seems to imply that he didn't know beforehand that's not Elohim there that God is greater than all of the other gods Le I would say elim at this point as opposed to the P before he goes and he brings offerings so what we have over here is a section which again you noted what I noted and what I noted over here is trying to follow the theological flow and there is actually a huge problem at the end did any of you note the problem or understand what it is when it says that so there is a there there is a problem over there if you want I can start with a simple problem which yeah you have the bigger problem or the simple problem well it sounds like he is at this point or in that moment he's rejected the other gods okay but there is still a larger problem over here and and and your your point is absolutely fair and there's actually one word in this P which we'll see is translated different ways because of the problem because of your because of what you just now raised there's a lack of agreement regarding a translation of a certain word here is there a much larger problem come on go ahead break my heart none of you know this we've done this so many times so therefore what the question the question is what's the qu the question is what what's the problem in that P that's the question in the last pule what's the problem it's okay if if you don't know then I'll then I'll try to make you feel better why should I no no that's that's not necessarily yeah no I said that previously okay let's let me try to focus you again okay everybody who who I've lost along the way and succeeded in making you feel inadequate to yeah and corod are only brought to yud we'll we'll see the gamar telling us that in a moment and over here yro seems to be breaking the rule because corote are not focused to Elohim ra ra rather meaning it's not that we're bribing the mid we're not bribing God as a judge we're close Corban we're close to God who is full of Rahim so let's now try to back up a second we don't we don't we don't know all that we know right now is what it says let's go back and I want to make a little bit of order because of what could have been confusing one is in P that's where I translated Elohim is Gods because he said mikola Elohim that God is greater than all the other gods now the word Elohim is not necessarily one which implies other gods Elohim would mean the almighty God who possesses all power so in the next then I transl then then I pronounce it as elim because this would sound like God he brings an offering to God the problem is more of a subtle problem is that generally Corban note are directed towards yud okay again we we'll see the gar saying that in a moment or two but the question then actually which we'll we'll see because it's not as clear nobody comes out and just tells you they expect that you can you notice the subtlety now what does the word mean so if you look at in Source number two so says no he brings just in case you got convinced confused because the previous verse where it was God's no he brings he is bringing a a real authentic coron at this point directed towards God so what does mean to participate and eat the corbon note so he's reading and and but and there's a lot of reason to support this if one looks at the way that the word leim is used in general in context of corbon note so this is an absolutely Fair interpretation and it's not like he's doing anything anything which is Fancy on the other hand I want you to pay attention to this ramban Source number threei all of this took place before they got to seni now that that itself is fascinating because it says that he comes well in was so part of the issue is going to be is what is what is CI specifically compared to are they synonymous or are they possibly different so hold on for that for a second so here I have to pause again so you know that the whole the fallback position on almost any par and schote when you get stuck you have nothing to talk about is then you go on to are things following their proper sequence or not and also you know I mean it's very easy to have predicted that Rashi is very uh easy on that in the sense that he'll just mix things up and tell oh this CES before this and and we'll see him doing it in a moment right on on what's about to come afterwards and the one who pushes back on this is going to be the ramban and the ramban is always going to insist that things are in their proper sequence now whenever somebody wants to really understand the ramban they have to read what we just now read because it's the ramban absolutely 100% I'm not even saying there was any kind of hesitation 100% does not claim that everything in the Torah is written in the proper sequence he doesn't say that he says things are in their proper sequence unless we have a reason to know that it's not in their proper sequence which means the the best best examples for this in the beginning of Bidar when theim are not in the right order because it gives us the dates it says year two month number two and then it goes back and says year two month number one so you have no choice but to say this was not written in the proper sequence and the Aran of course is going to agree because it's black and white in the words he rather will say you can't say it unless there's a reason to say it but the ran just now gave us a reason to say it and I know that we may have missed that so let's read those words in the ran again so first of all he says when does this take place this takes place before they get to H seni now part of the reason to say that is because it only says they get to Hari in chapter 19 in the next chapter when chapter 18 on the other hand what does it say where does it say that they've arrived at is that they're that they're in the midbar by harim and what's harim so again we we may have we may have lost some focus on where this place is and I'll read to you from peric giml inot notice so where does Moshe have this this ephany the burning bush it takes place by the midbar by a place called harim by a place called so where did this scene now takes place it takes place it sounds like exactly the same place in the midbar by harim now the word is missing but it's harim so it sounds like it's the exact same place now did mosha come back now th this is already going to be a bit more interesting because I told you that that it he could be a little bit elusive I I'm going to read to you some things that you don't have here in front of you when Moser first meets his father-in-law so he what whatever takes place took place in front of uh let's start like this Moshe meets the daughters of yro by the whale thean so he's introduced without even saying his name this is in we don't know a name just the job and we don't know exactly what the job means and it goes they go out to you know to take care of the flock can get water and they come back Moshe then had saved them now there's going to be some debate there is Ruel their father or is Ruel their grandfather they come back to Ruel and he says why you back so quickly and he says and they say is right no word about no no word about mosha no word about Elohim no word about Hashem no word about anything theological a guy saved us and as I've said many times a man with Seven Daughters says a guy saved you where is he like like what what were you what were you what were you thinking at the time so they go and they get him and they bring him and by the way interesting right call him over and let us eat bread let us break bread which again we had no reason to believe at that point any Corbin was involved let us break bread now that also could be really debated what it means mosha gets very comfortable to uh to settle down with this with this family with this man I was a Stranger in a Strange Land so which land is that is he talking about midan or is he talking about Egypt which means what's the land you is is he is this really a Zion statement you know I'm supposed to be in Israel I'm supposed to be in Egypt I'm supposed to be in midan and as I said that this lack of clarity right here is is really interesting but over here all that we're told is that Kohan and Ruel peric gimmel is when mosha comes to as we said he comes with the flock and there it's called in the beginning it wasan and then if that's not good if F and peric doid when mosha comes back after having the experience by the by the burning bush and God speaks to him and tells him it's time to go back here is called yet I'm sure I've quoted this before the med says that he had seven names so my father said that he had seven names because he said Seven Daughters he went bankrupt after each wedding so we had to then change his uh his name know I'm going to go back to my brothers now notice something there's no word of God in any of these conversations when mosha comes is saved us mosha doesn't qualify and by the way the midash is very upset with him with this when it explains later on in the end ofarim the midash telling why yosef's remains are brought back to Israel and mosha aren't because mosha was called in is and he didn't protest about this and yosf is called Nar and no and and Ys you know identifies as as an i which again is such a subtle Point nonetheless we don't find any theological conversations quite the opposite MO is very comfortable living with this individual and there are all kinds of conversations there what what is he comfortable with living with this cohain living with this idolatrous priest is this you know the mosha that that that we know of is this the Moser who's going to so so what exactly is taking place over here obviously there's a lot more to say although I do I do want to point out that in perid where I just now read that which is very much a p an interpersonal not between man and God but between mosha and his brothers I'm going to go see my brothers which is actually the term that was used when mosha left the palace the first time to go ahead and see how his brothers are and by the way his brother said who are you who put you in charge you know and and so on and they weren't ready and now mosha is going to try again to look at his brothers by the way we never consider what Moshe may have felt between these two times the mosha is the anointed one mosha is the one who is supposed to become the Savior mosha goes and tries to save and they say who wants you and R Sal discussed this about how mosha felt okay these people just aren't ready who knows when it's going to be and now God says it's it's time now go back now now now they're ready I'm going to see if they're still alive I mean by the way imagine this Mo just thinking maybe then maybe they've all been killed already God told them it's time to go back but to it's such an interesting conversation shom so again I'm going to know first is here in this yet in the beginning of the at the end of the and Shalom go in peace but there is no theological content of any of the conversations till there because you know what he could have said Ju Just a total theoretical here he could have come back after the burning bush and say to yro again a man of religious sentiment and and so on you won't believe what just now happened to me right God who created heaven and earth and he spoke to me and I had a revelation and it could be a man interested in religion would have at that point said oh now I know or he could have said well I don't know until God comes and speaks to me but I'm saying it's interesting that that conversation I'm not saying it didn't happen I'm just saying the Torah doesn't tell us about that instead of talking about the theology it talks about the social justice and it it it is also quite interesting because the midash puts yro in the palace as being one of the advisers midash the gamarra as well as one of the advisers for parro and it says that when parro starts speaking about a final solution he runs away Barak he runs away which is interesting because mosha also Barak right mosha runs away from uh from parro Andra runs away from which then creates this uh this commonality between the two of them but both of them are are people involved in Social they social justice Warriors which maybe we never would have noticed before but all that may be much more important than I'm even letting on right now but I want to go back to our problem when when when we when we read just one more second just to focus exactly where we are in Source number two that he brings these corod elim and then we have had our problem why is he bringing on the other hand we we heard say no these are and they came to eat they came to be part of his offerings that he brought to God okay slight problem we have the ramban on the other hand because I want to just take through the ran and then I'll take your question comment or alternative speech all this is before they got to and he said but it's also possible now this thean speaking that the Torah just puts together all of the it narratives together that that is a good enough reason to change the sequence part of the problem is going to be the second section which comes up right afterwards but is it yeah that that would make sense as well that we put the sections together nonetheless this took place after he was there for a while and he converted and he had a br and he and he went and everything was done properly by the way what we may not know or remember today is that one of the rules one of the laws one of of conversion is also to bring a Corban you can now ask a question hold it how do we how do we convert people today without the corbon so presumably when the beta mikdash is going to be built various people who were converted will then have to bring the corbon it's not something which if you didn't bring the corbon then you're not Jewish it's just something which you're obligated to bring so now you you realize where he's taking us and just to make sure we don't miss it because he's actually going to the ramban is going to be so this is just a phenomenal ramban because what he's about to say next on top of everything else first of all he exploded the myth that Rems against you know he says no there has to be a reason creating a narrative is a good enough reason because that was the day of his conversion and he's a which is a real interesting turn of phrase because where did we see that before when Moshe was on the way back and we don't and and somebody had a Brit somebody had a Brit mea that day we don't know who it is so the suggestion without saying it again now some of us want to may want to go back and look did the ran say anything there is that maybe at that moment when mosha does choose to go back and see his brothers and again the way we just now read it was it sounds very much Social Justice it's my brothers and nothing do with God but mosha goes back and mosha then goes through a conversion process now why goes through a conversion process because he's already Jewish did mosha ever have a Brit Mila so of course you're going to read the mid say who's born with a Brit Mila and so on and so forth did Moshe ever have a Brit again with this Paro and so on so I'm not I'm not going to say anything more than that because that whole section in the Malone is when we're not sure whose life was being threatened but it's really interesting who and again I don't have to say mosha but it's it's interesting is borrowed from that phrase and at that point somebody else became so it's interesting that he's using this by to explain what is taking place at the yro essentially saying this is a full conversion yro arrives he recognizes that there's one God he accepts that there's one God britan and now they're celebrating his conversion that that's everybody's eating that that Corban that he had brought for his conversion again there is a slight problem here and that slight problem is why is it shim and not shame because there is this theological issue and which by the way was one of the first things that bothered me over here and we're going to come back to that in a second yes still I'm not saying that not I did not say or try to imply that they're incompatible all that I pointed out is that all the conversations between Moshe and between yro seem to be devoid of any theology until this point when he arrives and says oh I mean he's just described till now as a cohain midan if he truly is a Coen midan I think the easier again I'm afraid to say easier there is certainly this possibility that it's a religious position that he has he's the priest of of midan and mosha doesn't seem to uh try to dissuade him from that at any point and mosha doesn't say to him God spoke to me and told me to go rather he says I want to see how my brothers are doing so I'm just I I noted that I'm not saying it can't be the other way but it's interesting that is a good question and whether he really left and who left and so on is a continuation of all of this and we're not going to solve that for you today we're accepting the ran said that as an indication that he has accepted upon him God right and so on now that itself is really interesting what is this so he actually suggested oh what is this look at source five perak Zion at the end two things happen perak Zion one is mosha hits the rock as instructed afterwards amalik arrives so I'm going to go to the end and first not not the in Source at the end M builds so what the just now suggested is oh what M just built a MB the only problem that you still have now is but where is he me weren't we told that he's Aim so here's one of these things that then you're going to say hold that has not always been there who put that there this is I it just this doesn't make sense cuz I've never seen that before but now go back to the beginning of again of source 5 and this is the people complain there's no water so where does mosha get the water from go take your staff MOS hits there by which now you'll understand this problem of what exactly is in relationship to SII and therefore those will there are those who suggest that K is the general area and CI is one particular Mountain they're not at CI yet but they're at K which means it's not that and SII are synonymous but every time we hear it means the area of CI every time we see CI it means but it doesn't mean that they're identical as I said some suggest now because of this that one is a mountain range and that the other is one particular Mountain within that range of mountains having to having to do with with sword but but again all this doesn't concern me because we have a slight problem here they are already at in perak Zion so therefore when he arrives harim which is described ASA that's not a problem and then there's a and again the saying what do you mean they just built M just built a so we have a but they're still not at sini when do they get at sini well that's going to be in the beginning of pericet we'll describe any even though you can say maybe pericet is describing something which has already taken place but it is interesting that the war against amalik is right after mosha is already standing by a place called so where does the water flow from the water the water is Flowing from by the way none of you asked me he says went to mikah what mikah well now you have flowing water over here which may very well have been able to create some kind of and perhaps some kind of pool of water over there but there is flowing water right here you say in the middle of desert what water well there's water right where do you see it we saw in in the chapter before the in source 16im which means that this is again the same kind of approach this is the beginning of this relationship with God on the other hand the most which is one of the they only ate the bread which means they went right they only ate the bread now there's a bigger problem over here and that is what bread so what's pay attention what he does didn't get to eat because the man only fell for Israel and he's a stranger he just came to visit he's somebody's father-in-law he's not part of the camp so the M fall why do they have to eat bread with him because for him there's no man which means the Jews are eating the man all the time the Jews don't have to anything else but yro does not get any M why because the M factory does not produce for yro cuz he's a stranger that's that is really interesting because he's pushing this whole thing far away from the way that we saw some of the other com no what is the is the corbon he said what are you talking the is because he can't get bread which comes from heaven so as I said just completely different approach sour I understand unless you say that but he's not saying that yet that's exact that's exactly the point he's saying no he's not part of this or certainly not yet um Source number eight was the gar which I expected you all to know in order to not to allow people to become confused Rashi writes in source that you would think that different names of God or different gods commanded different corot all Corban only the name of Y and you go through the book of aiku you'll find that this is the case and therefore this situation of yro doing something different is nonetheless different now um I would have expected right away the people should have asked this question so I started looking and again I looked so who's asking the question so F first of all rabenu Bay brings it up and that Itself by the way should be suspicious I'll explain why in a moment is a religious novice he doesn't know yet about he doesn't know the yet he doesn't know what Jewish law says and therefore as somebody who's just entering in he again he he's he's a b Chua he's a g however you want to put it he has a lot of Desire but not that much knowledge and he kinds of messes up the the corbon that he is supposed to bring and he does it wrong which means if I say to you hold it does it say any place in the Torah that you that somebody brought a corbon to Elohim yeah who yetro why because he missed up by the way even back by Noah when Noah brings 2 by two animals that's Elohim but he brings seven by seven that's Y and those are the ones that going to be brought for the corbon it really is a consistent concept the continues Moshe so he's saying is that that he doesn't really get it yet I mean moshe's trying he's trying to educate him and Yu is not quite there now by the time I got to the kakar again I'm looking just looking at the at the commentaries and I made a mistake and once I saw then I should have I should have then I knew that there's something else going on and I had to start looking for it okay so let me go back before I read the the the oh I'll read theak first first all of are troubled now I can assure you it's not all them so what got him to say this because there's at least a couple of them now let me go back to I can't put a number 80 90% of the time what he's saying is based on the ran which means quite the opposite if you read ran and you're not sure what the ran means then go to the and read the then you'll realize ah what he's doing is he's just explain not just he's explaining the ramban he brings sources to ramban he tells you how to understand he sometimes quotes by name sometimes doesn't but that's what the does so if you uh so once said this so of course you know what the next thing I'm going to do is I'm going to go look in the ramban I'll go look in the ran it's not there so that itself to me was somewhat strange but but of course is in the ran but look at source 12 it's in the ran on the next p which is itself part of the larger problem when you how to look for things that when you right you're looking on the comment on that PK so it should be in that PK and why thean BR in the next PK no what can I tell [Music] you now I'm just getting a little ahead of myself because it's m that's going we'll read that in a second in Source 13 but if if you go towards the bottom over here where it's Bolder which is exactly word for word what we just now saw in the you're not going to find this in all of and all of the laws in terms of that a is brought it's always to now the raan just did something which was really interesting and I suspect we all did not necessarily understand it yet so now give me a couple seconds and now we're going to move on but again this ramban is really where where that ra was getting it from although it it's interesting what the ran did so let's look at for Source 13 first 13 is the continuation of where we started yro arrives we have the discussion we have our we have his happiness we have theban or and then gim literally makat means the next day the question is does it always mean the next day or does it mean sometime in the future because it could be also at sometime in the future MOS is sitting to judge the people now part of the ran was alerting us to and I'm just going to point out that all the bolds over here that I have in this were before I saw the ran which means this is what I was looking for as well because I told you from the beginning what was I looking for I was looking how the name of God was being used in this entire section I'll tell you another thing initially when I put my source together Source 13 and Source One were together and I decided to break them up in order to make it a little bit more understanding understandable to see the separation over here between the two sources but you could just as easily argue that there weren't organic ho or as the bound already told us this is the this is the itro section so the yro section is all put together so over here it continues to tell us a yro story and yro and mosha sitting lot what is lot that's m oh but it's not did in terms of God it's it is mosha acting as a judge and and they're around all day so what MOS says is the people are coming to seek out God now this is interesting because mosha could have said hasem but instead says okay as I said we know that and I'm going to instruct regarding again law so we have over here is very much something which is DIN and they're coming to judge and therefore the name Kim is actually quite appropriate here says no that's not really good and because you're going to worn out and so on and so forth and so again elim is used in in his words as well and so on and you should find other judges so all of this is a section of judgment now we nonetheless have a little bit of uh of we'll call all this Intrigue and that is when does all this take place rash says so those of you looking for your after so they are just now arrived at CI they arrive at CES yes and then mosha goes up and gets the Torah and mosha goes up for 40 days and comes down and then making the AO and mosha goes up another 40 Days comes and mosha is up again and goes overes and he comes down in yum Kipper and he brings the second and that is first reported mosha coming down again is first reported when in peric L or so which means that according to what Rashi is telling us over here right this is pretty much end of lad the beginning of lam and it's written over here in per so therefore if this is Yim we just now skipped the vast majority of the book of schot and we're talking about an event which is going to take place far in the future and Rashi is going to try to convince us of this but but first of all he tells us what motivates Rashi to say this because he has a that says this what does it means the next day it doesn't mean the next day after this event of arriving it means the next day after shalom and nonetheless Rashi now is doubling down and you have to say it's impossible to say it was prior to this why because of moshe's judging the People based on what content is he judging the people it ask me based upon the content that mosha learns from God so the content of that mosha learns from God when did mosha have a chance to teach them he doesn't have a chance to teach them till he comes down from the mountain well the first time he's trying to save their lives and it's not till he comes down after yum Kipper so therefore that again took us to pericam sh you can say it's before had no opportunity to sit and judge and then he does the whole math for you and the Torah here is not written in its proper sequence which is pretty funny because thean essentially agreed kind of sort of maybe give me a couple seconds and that's already the second year according to the approach that was before the Torah was given he arrived by the way we just now jumped to the the end of per and for midbar hold it is that the same conversation is this the same thing is that I mean talking about out of sequence is that part of what's taking place over here so that's another name for him so I hope that now you sufficiently not necessarily confused Rashi just now gave you a really cogent argument as to whyat this continuation is much later the only question was how much later this is it couldn't have been before mosha comes down from her from Hari now how much time do we have we have a couple of minutes and even though Rashi was really forceful that it couldn't have been before I'm not convin completely convinced and I want to point out something else Rashi just took us to Yum Kipper Yumer is very much of a day of if you look at source it's a day of standing before God but Hashem right because it's a day of RA day of forgiveness okay good um second thing about y as we know from the we know from noted at the end this is why we go around before and we ask people for why because y doesn't forgive us for sins between people okay now why am I bringing this up the next chapter we we we we've been essentially in the whole time rival of remember I told you then they get to midar notice the plural notice the plural they arrive midmar notice the plural and then notice the in the singular right so it's in plural the whole thing is in the plural and then the singular right plural plural the plural in the singular now there was total unity and I have a really simple question for you what created the unity now you could tell me and I'll even 80 95% accept it but this is still going to be the 5% what the unity so you can say the anticipation of receiving the Torah by the way you can also tell me the war that just now took place against a Malik Wars tend to bring people together so they had a war against amalik and now they're unified and now they're standing out of CI and now they're ready to receive it as one person but there's a problem because in order for there to be Unity we actually need there to be law because with law because without law there's going to be Anarchy because people will have disagreement ments and each person's going to make their own arguments and essentially it'll be the survival of the fittest and you're going to have uh cultural and social Darwinism because with with the absence of law you don't protect the weak rather the mighty win and that's what happen so how exactly do they have I told you 95% you can convince me but it's still this 5% we we could again if we have a disagreement and then say hold it I think it's mine I think it's mine we open up the book and says oh this is the case ah so one of then is going to hopefully back down or we go to somebody else you know which one of us is Right based on what could we make peace if we don't have any kind of a legal structure so I'm going to say it again when we first read this oh yeah they're completely unified so how they get unified now you know I would not ask this question unless I have an answer and of course I have an answer because if you look at source if you if you look at source number 19 again back in last week's paral again a Water Crisis there they were given so hold it what does that mean and he continues right what's the opposite of no right everyone does what they think is right no you do what God says so this is really interesting because there is some kind of introduction of law it actually used the word it used the word Mish it used the word Tor it used the word Mitzvah moreover if you look at skipping 20 if you look at source 21 the rambam in H sanin right it's a and why do you need them all over the place what's the answer because if you don't have this you're going to have Anarchy because people are not you're not going to be able to implement law if you look at s 22 the r here is in and he says he gives us what we call the one of them which is EMB bolded on having law by the way the exact same words almost that the ram had when he talked in regarding Jews he says non-jews also need to have a legal system so now I'll go back to our uh to yro yro is he a judge or is he religious leader and it could be both is he following the is he not that becomes a much more interesting question he has this heightened sensitivity to Elohim maybe even as maybe he is a again as a leader maybe he is a judge what laws is he implementing I'd love to believe it's mitzvot but as a judge he then turns to mosha essentially as one professional to the other and says well you know this is NE to do it and the fact that he brought that Corban to Elohim could be that that is the aspect that he is relating to the most now Rashi or should I say even Rashi in Source 24 sh Rashi 24 he gave them some of the sections of Torah he gave them laws which means my question before is how can they make up with one another by the way Rashi is much stronger than that in Source 25 in when it says what did M teach the people that mosha at this point again reiterates the which they already received at again Rashi is right there later on it says that Moshe writes things down going back to what happened over there which means this isn't should I say this again rash is quite consistent that we received law at marah and when Rashi said before I'm asking a question I'm not answering this today when Rashi said before it's impossible to say that they uh that mosu was judging them based on law before y because what law is he going to be basing them on what do you mean what law is he basing them on Rashi himself knows that that he could have done this based upon what was taught by marah if by marah where that place yeah by the bit of water if you look at the from the and by the way this is not just the a whole bunch of the would say the same thing rashi's just trying to be consistent with a different point Rashi says that arrived after there's a whole argument what did he hear did he hear about did he hear about the splitting of the sea did he hear about the war gun did he hear against about mat so Rashi is insisting he arrived afterwards so once he arrived afterwards so then you essentially then then you go in One Direction Mo which means of course all of this which means everything flipped around I think if you go back to thean that we may not have understood before and the ran was in yeah the ran was in Source number 12 if we'll if we'll try it again let's go that last third of the ran right that part we saw and again that was a problem which we're told everybody asks but now you see the ran could be everybody so I think we can te again the R's not as clear as the but I could be we can tease out of this ran as well that y's orientation was towards judgment and therefore the people leared this again this is part of what's interesting the people leared these laws beforehand I just want to put the whole thing together just to make sure everything is clear the people learned the laws of interpersonal relationships beforehand that's what creates the peace when they at her SII because you can't have peace unless you have law because otherwise you're just going to end up again with the even with people who are good nature and so on if there're no law there's no rules There's No Boundaries that how do I avoid stepping on somebody else or taking somebody else's possessions when it's not clear exactly where the boundaries are so therefore to take all those laws that were taught beforehand and again the one shift over here is that it's been pointed out now that Rashi is being consistent that yro comes later and he's pushing the whole story to later and he's not troubled by the m so therefore the yro section is be is before and and again I I I want to be clear on this because you can then ask me if it doesn't happen now why is it placed now why don't we just put the whole yro story in B where comes goes and put the whole story over there it could be because we just now had a Malik we had we had MIM and we had a mik and you can come to sorry if anybody's going to hear anything political here you can hear what you want that you can come to the conclusion that then all the non-jews are have to kill us and then we have one non-jew comes and says one non-jew comes and says well look at the wonderful thing that God did for you and it could be that after having again that's what he hears about a mullik and he has to come and say no I support you and I'm with you and I want to uh I I I want to pray for you and I want to uh recognize your God and I want to recognize who you are and that's what you'd end up having to say according to Rashi course according to rash it doesn't happen here wonderful so why is it here it doesn't happen here why is it here skip go straight to peric dad cuz the whole thing becomes awkward so according to Rashi you're going to end up having to ask that question and I think give an answer along those lines you want an you want to Nuance it's in a different way that's up you know do whatever you want but I'm saying otherwise it doesn't belong here there's no reason for it to be here on the other hand when I get to the beginning of pericet and I have Unity so where that Unity come from well look at the unity look mosha is sitting and he's judging and and creating peace between the people well what happens when mosha creates the peace between the people so Rashi says oh no that has to be afterwards yeah according to Rashi it's afterwards but I don't have to say it's afterwards even according to Rashi don't again other than that other point of Rashi I have to say it's after according to Rashi course according to Rashi they did receive law at Mara they were taught about interpersonal laws for mosha then to adjudicate and what does adjudication do it creates peace between people that then becomes the introduction to Har and that that becomes a very natural thing yro comes yro hears yro is Happy yro may even convert again that that's if you want to stay with the ran now and what's fascinating about bound yro hears yro converts this is before it could be that part of this actually happens afterwards but it puts the yro narrative together but even someone I still have to answer why is it here's whole orientation is towards judgment towards Elohim and the Corban is elim because he doesn't really understand theology but the other on the other hand he does understand something else and what does he understand he understands judgment and therefore he's there to give advice in terms of judgment and it's the Judgment which ultimately creates the peace and then we're ready to be unified as one person and to accept the toorah