Understand the Book of Devarim | Rabbi Neil Winkler | September 18th 2025

All right, I'm going to get started. Um, and before doing so, uh, I've been privileged, I have to say. Um, well, I'm sorry. >> You're on. >> Yeah. Okay. I'm privileged. I am I am very thankful to um Shelley Hersburg and Helen Sher who are sponsoring this um this year that I'm giving in memory of their father his 13th uh yiskar his first thing is first thing I'm sorry um that's in Kafkat El coming up and there's binam ben Israel zev as well as um his brother their uncle Ben Israel. uh and uh we thank them for the sponsorship and we d that uh their nishote should go mara mala higher and higher closer closer to and thank you the sh that we have and uh whether it's one or two shim is one that almost has no beginning and has a beginning but the ending I'm never too sure about because it's an overview of Sepher Varim. The book of Deuteronomy is indeed a unique one um among the SR Tanak and the Sray Torah Sufrey Torah. H it is unique and it is different in a number of ways and we'll start by just giving going through some simple differences but it's the beginning of the the opening of the safer immediately tells you well this is a little different um than the other books and you'll see why of course the beginning of the bookim these are the words dare we are so used to using it's things it doesn't things it means words that's why dbor does not mean things it means speech talking right uh um and right in the very beginning we're suddenly giving an introduction we don't have in any of the other books of the Torah um these are the words that Moshe spoke to um Israel Okay. Um, we don't start, you know, in the beginning of and this is going to be the story of the Exodus, you know, we don't say in the beginning of and now we're going to go through all of the laws of the Corbanote, nor do we ask in nor do we begin with the words that and now we're going to go through the next 38 years, but very quickly, you know, We don't have introductions. And yet here we have an introduction. An introduction that's saying these words that you're going to read now in this book is are words that Mosher Raenu spoke and told Israel. It is the first time we have a complaint of a rabbi speaking for too long. You get a sermon that goes on on and on and on for all of these for the entire safeair. That's break it up. >> That's is Mosha Raenu the only who could stand there and do that. Um not only are we told that it was Moshe who did this and he was the only one who's speaking this but also we're told when it was done because we're given we're given the precisely when it was done. You find it in the beginning. I'll see if I have that here. Um uh you have that uh in the very opening the first um the first s sauce s sauce s sauce s sauce s sauce s one second is this is that okay thank you thank you go doors closed okay good they're inside there now they in the eating part so got to that side so we had to close that door >> okay let's go as long as I don't shoot to too loud we're okay anyway So um and there it says first of all where he said these words. I was of course being facicious and a little uh not re not uh properly um showing the cover to Kamosu when I was kidding around. I said he spoke he didn't speak it at one time he spoke it in different times. Now the simple answer and we'll go through that again. Why is you have to remember again wine? Well, I'm sorry. When when remember right away that the very end of the midbar, they are already standing on the banks of the Jordan. They had uh as we learned and reviewed actually in the last few uh classes there. He they had just conquered Sikhonen Og. The two and a half tribe had basically settled their families in that area and whether that's pro part of the promised land or not is what we spoke about in last two three weeks but very settled and they're ready to cross the Jordan they're ready to go from the eastern to the western part to the bulk of what we call Erit Cananan that would be Israel so it's at that moment just as about they're about to go in that Moshe says he gives us this these speeches is and it's clearly understandable. No, he's not going to be with them. He's giving them warning them what would be and what they should be doing. And these are the mitzvah. We'll get to that in a second. And therefore, as you see in the first um source um um that these are the words that Moshe addressed to all of Israel on the other side of the Jordan. By the way, a hayard is the the side. But there are two sides to you know I told you there are two sides to a river. Uh am I supposed to see little thing that the the other side of the Jordan seems that that's not the real saw? You know that's that's what but I don't think so because that's English a is used in both sides. Anyway, it was on the banks of the Jordan River. In this case, it's the on the eastern side of the Jordan there that he spoke to them. So that's when he s there. But not only there he also spoke these words while they were in and traveling through the desert in the Arava Mo as even as close as long ago as as near Yamsuf the sea of reeds as she probably begins in bane pan toeel. between Pan and Tofel. Pan we know Tofel we're not sure where that is. um villan also another place wrote we know it vidah we don't know the ant the precise areas or places of these uh places say nice things dahav reminds us of the >> zahav meaning when they had the s of the egel zahav um and toe they say tlu they spoke shown harlecting the maybe the sins they didn't Moshe spoke to them after that but a simple shot that these are names of places that at this point we don't know when you consider the fact that they're going through a midbar and very important for us what we think of what we dream of in this 21st century 20th century this is what it must have looked like we are really very very far away from that the truth. I love the story of my u son the older son that I have barak 20 his bar mitzvah 1995 it was the first time he's coming to Israel so the plane came down and he was looking out the window and he looked and turned to my wife and he said where are the tents for him was I was in a tent come on give me a you know So, but that's what a child would think. And that even was what we would think when we were younger because we're not aware of what's you know things change. We have an idea of what it should be and we and when we go through the midbar understand that when they stopped off they didn't stop off said this is a nice sandy place that they undoubtedly like these were certain oases where they stopped. Yes, they had to have Miriam's water to give the proper amount of water and so on and so forth, but they looked at these oases to stop there. They didn't just stop in the middle of nowhere. Um, we know that uh in fact the Torah says especially right at when they first got out of Egypt uh that there alim how many how many how many water holes there were, how many trees were over here, so before they had this So they stopped at these places could very well be that these places were oases or not whatever that's where they stopped and where some of the parts of these speeches or ongoing sharim that Moshu Rabenu had given at these different places which means it wasn't just done right all completely at one time but it and this is very important these were speeches that were given over the years. Um and then it says by the way as how long were these speeches but wait a minute you know I told you there are many of them I am going to suggest you know this you know I I might be wrong I I happen sometimes I'm wrong I remember once I was wrong but I thought I made a mistake anyway it goes and it says in the um 11 it is an 11 days journey from to kadesh bara All right. is another name of what's har so in other words that's when they started when did they start their travel in the desert really they had waited about a year almost two full years at Hari and it was about uh about 23 was it 20 no was it well I'm sorry one year um at Hari uh Um they got there in Nissan and they left in then they got there I'm sorry in the beginning of Civan and they left a week before the the um the end the week before the beginning of SA the next year. Um and anyway, so from that's when they started in earnest to travel through the desert towards what? Towards Israel, right? That was a promise. Immediately Moshe reminds them, you know what it is? It really was a 11-day journey. In other words, it should have taken you what? >> 11 days cuz I'll come and say really when you look through the words in the uh throughout the Torah, you see you figure out how many times this and that. It really they traveled basically for although it wasn't a 11 day journey, God saw to it they could do it in three days. And the next verse says so it was in the 40th year. What do you think most you know the Torah is telling you misug you could have done this whole thing in 11 days why does it take 39 more years 40 years answer you blew it your sins is the only thing that caused you to have to shle along here in the desert and although it doesn't say it with words kazal are very sensitive to this and I think very well pointing out a very important and the thing that whether Moshe would say it or not, he's saying and here we are in the 40th year. >> Generation, >> huh? >> And it's a new generation. And by the way, I'm glad you brought that up because that's very important. It helps us understand as we start to review a lot of the the mitzvah that were given earlier. Well, why? Answer. They weren't in the classroom. they weren't there in when many of the mitzvah may have been given. Now I'm going to try and tell you later on so please forget this so that when I say it later on you'll say oh that's a good idea um that this is these these laws were given constantly. Moshe didn't give them once and then waited and then you know a year and a half later gave a different law and so on and so forth. He taught these but he didn't teach them all at once. He understood they had to be explained and so the new children who grew up were then educated and found out these things. So it wasn't that they were completely un uh aware of any of these mitzvot and suddenly Moshe gave them about a month you know a little more than a month to okay he Mosha dar according to kazal uh it isn't specific in the tan the assumption that he had died in the seventh of Adam is based upon the that that Israel, we know from the the text in Yeshua that Israel um crosses the Jordan on the 10th day of Nissan. And it says before the clu uh cross, God tells him prepare for three days. It says after the death of Mosher Rabenu, God said prepare for three days. Well, fortunately, God had his fingers. He was able to count 10 - 3. Yeah. 7. So we figure that from Yud 33 days before the 10th of Nissan was the 7th of Adar. So that's how Kazal understand that you know is it oh yeah that's what it has to be. Not really because we don't know when uh it was was and when it says that after the death of Moshe doesn't mean right then that he said it after 30 days. We don't know but anyway he does die in the 40th year in the desert that we know for sure and after his brother Aaron had died in and this is you know later. But at any rate um it wasn't just those these days that Moshe says oop I forgot to tell you I got 613 things I got to tell you about and start going through all the mitzvah. This had this has been taught and educated throughout their way shall I say time in uh the desert when one thinks about it we begin to realize that perhaps the punishment and I should put it in but it was a punishment of the sin of the spies was a necessary uh classroom. It was nec was an understanding you couldn't that one could not expect a slave nation to learn all of these laws and within two weeks they can go in and they'll do it all. He understood the attitude and the understanding background of these people and there was a necessity to teach them and to to train them and to educate them and especially to educate the new generation. So that happens. These speeches that Moshu Abenu gives I would submit to you were things that were given over time and they are more than as we will see simple you have to know these know these mitzvah know these mitzvah. It is rather a lot of warning that in effect says, "Yeah, I know you're Jewish and I know you know you're a stubble peeper." You know, even though Moshe was not, you know, probably didn't have a driver's license to get into to drive here in we know that people are somewhat stubborn and you know, uh I was telling somebody as I was driving today. They got they you know they cut it right in front of you and they have see in in most places when you signal that you're going to go into another lane that means I'm hoping everything's clean and I'm look behind you and I can go and be aware I'm going to go in. In Israel it is here I come. I got my blinker on. I can do what I want to do. So it gets a difficulty when you're driving. So Mosenu knew that Israel were and he said God said it. You're a stubborn a stubborn nation and God wanted that. If we weren't a stubborn nation, we wouldn't be around now. It's a braha within the kala. It really is. So he knew they were and he knew it's going to take some time of education and to warn them. You know what I've taught you all of this time? You got to be very careful. You're going to be tempted not to follow. You're going to be tempted by the foreigners who are there. This is why your job once you get in there and you defeat the strong alliances that will stand before you in war um once you get then inside you know I once mentioned it's like the national guard in the United States you know you're going each shape it has its own more little little military and your job is to either have these pagans these idoltors um stop their idol Idolatry didn't have to become Jewish. They had to just stop idolatry and accept certain mitzvot uh so that they do not really uh um look for corrupt I suppose the the community. That was they that's what they had to do. The Israelites had a better idea. The bulk of the tribe says, "Nah, we don't have to do that." And as I pointed out to you more than once, that's the story of the Tanakh. Tanakh should have stopped after Yahosua with a simple ending that says and the and theatim did as God told them and removed all of the idolatry and pagan in and they didn't do that. and everything afterwards. All the things we read about in Shaft, the difficulties of getting a leader and the times that they've been attacked from within and from foreigners from without constantly being it. It was a tough time which I I love to be I love to teach because it's so not known. It's not well known. We'll be getting to that. Don't worry. Please God, God should allow us after we finish the bar. fascinating stories that nobody knows about and it's a wonderful it's it's a terrible thing not to know it because you get to understand that what was to understand what was going on what was the culture at the time what was happening at that that century no and what the what struggles they were they were they were facing so that surf team and then the difficult guilty of finding a king. What was the king's purpose for? Why did they want the king the first time? In order to have someone who would fight their wars. Why? Because they were getting wars. Why? Because they didn't chase away the people they were supposed to. Just like God said was going to happen to them. And God knew this. He must have read it somewhere. He knew this was going to happen. It's unbelievable. And everything. And that's a horrible what happened to the And then even before and the the destruction of the temple, you have all of the books of andyah and believe me, it wasn't recipes for a good honey cake. Those are the the prophets telling them, "You're going to be punished. You're doing the wrong thing. You better change." And also, so you don't get completely depressed, I'll tell you how good it's going to be if you listen to him. If you go new chuva, that's what all of these mem are saying both of those three and the trails are. But basically that what was happening why again because they didn't finish safe for Yoshua the way it should have been finished as it goes on. And and as I've mentioned, it's no coincidence that the Samaritans only consider the first six books of the Tanakh as the important ones, not the other ones. And the Muslims as well, Islam sees the first six books. They believe in Moses. Yeah. So they had that um and that was a challenge that Moshe had to had to face when he's preparing this new generation relatively new. I mean, you know, some of them may have been born um uh after slavery or at least when they were babies when there was slavery and as long as they were less than 20 years old when the sin of the spies took place, they were still going to go in. So, you're going to have 59, 60 year old men who will be going into the land. So, but it wasn't a new generation and they didn't have that, shall we say, that culture of that that slavery culture and mindset and he had to speak to them that so he had to tell them. I mean now this is the in those these few words we're getting more understanding why this is what Moshe said and he he and he's been teach speech uh speaking these things in more than one place in all these different places and he did it at the very end about the 40th year meaning they're about to get into the land and he's rewarning them and even as it goes on after they had defeated ed and took took over the um uh the area. In other words, so the beginning of what should we say? It's the beginning of the redemption. The concept that uh we were redeemed in Egypt was po mostly true but not completely true because the final part of that is the promise was not only the four uh you know cups of wine at the seder you know it's only you have also getting into the lamb is a final part of the so therefore or um that is the the mention of a koto is almost a you see you could do it and God's keeping his promise you did take over the land as he said okay so that's what we find here it's also a different safer varim and in that when Moshe comes and says oh remember you know the the these Mitzv wrote um they aren't exactly the same that we read the first time the mitzvah first of all and this I have said before I don't think I've said to this class understand what they the Greeks called Deuteronomy right Jutto means to Ron means why do they say that because they called Mishnet or which meant a repetition of it and it isn't a repetition. It isn't a repetition of the Torah, at least not of the written Torah. That's very important to know. I've once told you, I may have said it once when you were here and maybe somebody remembered. I usually don't but you know if you would see as oh it's repeating the Torah good there are five books of the of Torah well da is one of them well let's go to the first four books is there anything about the stories of brait found in safer answer is no is there anything about sephmote that's invar yes there are some stories there oh we hear about the slavery of oh No, we don't. Oh, we see about Mosha. Oh, no. We don't do that. Oh, we see about all the plague. Oh, no. The plagues aren't there in either. The first thing we read in that had anything to do with was probably the Yamsa. Oh, no. That's not there either. It's first thing and the and the giving of of judges also which Yro does. After that this after that we do in Mishim have mitzvot and some of them are found in but the last half of is all about the building of the Mishkan and what you do inside there. Not one thing of that is found in the Torah. We have yes the story of the um uh Egelazah that is also from but except for and some of the mitzvot inim none of the rest of is mentioned it's not a repetition of ah so it must be by there's basically not one law of the of the kbanote and anything that we learn about inra that you find in the Yeah, they do have a mention of the you have that as you have there and so you have that and yeah one or two mitzvah that's it. So, so we're we're left with maybe it repeats the stuff in so without going into more detail. No, it doesn't. So the idea the concept that oh is just repeating the Torah is simply not true. Please understand that. So what does it mean a repetition a Deuteronomy a Mishnet Torah? And this is where it comes crucial to understanding and I mentioned this and I learned it as well. It was a repetition of the Torah, the laws that Moshe had been teaching them throughout the 40 years in the desert. He may not have written them all down or at least would not in record them in the Torah, written Torah, but that's the Torah that they had been learning from the time that he received the Torah. This new generation was, as I told you before, going to be educated. They were educated throughout the time in the um uh in the midbar. And Moshe taught them and taught them uh that only the laws, but at time he gave them warnings and reminded them about mitzvot. And that's where it says over here. These are the places where he did these bigger, longer speeches. So that's important to know. It's also important to realize that Moshe is t talking here. God is not. This is to Moshe and know it's so he's quoting what God said. But we'll find and we'll get into it. Stories that he tells does not like the stories that were told in the Torah. I think I pointed it out last week. He talks about never talks about that whole back and forth with the two and a half tribes trying to say can we have this land and so on and so forth and everything doesn't mention it at all like it's not bad when we get to the we're going to say um a little different a little less dramatic than what we read in the it's important to understand Moshe has a a a target he has an idea of what he wants to leave to people that all the details weren't that important for him. And when he tells it, sometimes he'll skip certain things and he will um really emphasize other things because they're going to be an important lesson to teach them for the future. And we'll go through many of these differences, even some mitzvot that are u different. Um let me think of one. um we have a mitzvah right of um that are given to co that were given seemingly to everyone and then in the it's just the you know um again I get to that so things that we're not why something else what do we we learn about yum in the parat just did it actually now if I'm right um invar but before the concept of yum of taking over a widowed uh woman who may not have children and then should be supported is found we in the stories of as I I started this with Abraham taking on Sarah Sarai right and and um Yehuda and Tamar >> and think of that. So this was a seemingly about what one of my teachers said was really a min or I say minhag but toatavote there was a it wasn't you know it wasn't there was nothing and then there was Torah there were customs and proper uh were uh laws that were done hittite laws sometimes other laws that were adopted by uh the Hebrews and we came sometimes with a little tweaks um laws and sometimes and most of them were ignored. But but you have that you have to understand us and see this doesn't just go on and you know it's not just a a cartoon. These are stories of a historical story of a nation that goes through this. So when Moshe goes and sees the stories and mentions them in Dvarim, we're going to find among the other unique things about Dvarim that it ain't exactly the same way that and they're reading for it. Of course, because of the fact here that the bulk of Dvarim at least till the last part we had you never find the famous stories Moshe Moore or Hashem Moshe Moore you never see and God spoke to Moshe no he didn't go Moshe was speaking to the people nothing about that kazal go to the point they claim that since this is only the 40th year he's actually the First time that God finally s spoke to Moshe again since the the sin of the so sane say the words the sin of the Morogi and for that whole last 38 years he was God was so angry he would not communicate directly with Moshe that's a kazali and they they see it in the fact that the first is here in now how how essential that is let's face it we don't know when really when the story of Korak happened and God did speak then we don't know that was after the rock then so they say that you know if those said it was right after you know fine but we don't know for sure we don't know when happened but Korak you know what God spoke to but Korak and even Ezra says for examp you know um so we're not sure but That's because based themselves on that idea. I think the idea is not so much to be literal as much as to be understanding that how God's disappointment was to the point where then he wouldn't even talk to Moshe. Not that Moshe had disappointing him, but there were people were and Moshe stood for the people. Now that was an interesting thing. So we don't see that either. And um there are sometimes linguistically there are different uh some stories for example uh differences in words. I know some uh not necessarily traditional commentaries like to look to the reading of the and words of the Torah of the claiming that ah this had been written much later on. Uh and one of the more not Jewish but one of the traditional ones said uh have you ever seen the writings of uh one who was it poem come on used to have a brain uh of someone who a poet well well known who also wrote the history of Rome did you ever see the com you ever compare the two it's different what same thing here wasn't that it's a different time or era but a different purpose of the book Anyway, um what's very interesting as I pointed out and um is the differences in the Hadib uh and why that it is. I think I had done that before but I will repeat it again. Why the story of what happened at Heni is told by Moshe differently than what we see in Schmo and also um to understand finally let's face it what's Moshe's concern. I'm not going to be here. What am I going to tell you? Imagine this as a a final will but with this time the father and the children in front of him and he's telling them you got to be careful about this ABC D. And that's what Moshe had to do. That's why he remind throughout he will he will remind the people of how they sinned and the result of the sins um and the punishment they might get so that they'll be careful when it goes on. No man, I had wonderful wonderful balabas of mine in Fort Lee who used to come over to me always at the end of Dvarim because and and it says uh I think it's the end of this week's paradi he says I what Mosha says to Israel I know that you're going to sin and you're going to be and it's going to happen you're going to exile and he said why does Moshe do that to Israel they can't help but to sin now if he's telling them or you're going to sin. It was it was a good question. I had to come up with some answer that I hope was good enough. I don't remember the answer, but I remember the question. Um that that that's really true. It's very difficult. And so, but because he knew that was going to happen, he wanted to give them enough warning. Who knows? Perhaps it would have happened earlier were not for these warnings. Who knows? But anyway, he does that and uh the big problem is and the big challenge is you're going into a land that's going to be filled with idolatry. It's a lot easier to make friends make friends with the idolattors and not have to fight and risk your lives in a war and there, you know, we'll be fine. We'll we'll open up kosher pizza stores and hopefully they won't uh put swastikas on the windows. No, there's nothing to it's easier. So Moshe in this forim explains the challenge they're going to have uh living among idolattors and uh and a a corrupt culture. You know, this is the culture remember that that uh would sacrifice their children. Yeah, that's a, you know, so so that's something that he's warning them about. And of course, he does repeat the mitzvah, as I said. So that is an overview of an introduction of um the varim but we will begin and um I'll see if I have if it's time for me to give this out also. Um well maybe I'll see in a second. Depends how long I'm going to talk about. Yeah, about another five 10 minutes maybe. Yeah, a little less. Okay, fine. The first part after the introduction, this was just the introduction and that's what it is. The first five, sixim, right? Then four sukim and then Moshe begins with a history. That's why I have here in the second thing the uh historical background after he said after the Torah whoever it was you know who wrote the the introduction that was written uh that this is when it happened. This is where it happened. Okay. Now Moshe talks to the people and he says Hashem God spoke to us at saying you stayed long enough at this mountain. I told you this is when they begin to now make their journey to um Israel hopefully. It was a an 11-day journey, maybe a little longer because of the cattle and the you know the animals what and all the children whatever it was a journey of 11 days. They left that hari to make their way uh to the land of Israel. Uh and um how does God tell them? God says clearly, I want you to go and toward you know the the hill country. In other words, from where you are to go towards the land of Israel, right? Um because I'm giving you that land that I promised to Abra. So, okay, make your way. Let's go. Okay. Get get started. And just as we think and when we expect and so the people have gone up and they started marching through and they got sand between their toes and they went their way. And that's not what happens because after we've gone through these theukim till the I know these are these are the verses 6 to 8 that God says okay go all of a sudden it stops because the ninth verse instead of telling me that and they moved from here to there and they went as God had sold them and so on and so forth says right I'm sorry he says you know um at that moment Moshe said I told you before we started moving he said you know we can't go on I just can't I can't handle you anymore by myself when does Moshe have a difficulty judging the people and leading the people when did that happen? Did that happen in the Torah at all? >> Atro. Very good. Right. He was sitting there. It says there a whole he was compl he was sitting there trying to judge them and his father-in-law said went over to him and said just can't go on now. It's not it's not real. You know it was a head and a leader of a people. He Moshe was just starting his job. He says you can't do this. you can't do it by yourself. And he ended up setting up a judicial system. So he had more judges. >> Is there any other time that Moshe complains about this? >> Yes. Many times >> about not being able to leave >> when they fall over water. >> Well, yeah. But he but but you're right. You're right. I should I said that. But what did he say? He said, "I can't do this anymore." >> Huh? again >> he fell to his face there but he never said God he said kill me >> he said in perf of and then there we read of the and the people complained there and they and at that point Moshe says I can't do this myself. He said, "If this is what's going to happen to me to continue to drive this hard, these difficult people, kill me." That's it. That's different than when he said hari. Which >> point is that? >> Uh that was there was still they traveled from Harai and they started to complain about everything. Um it was called the miter and then they and then they wrote right it's all per it's a great per and they can make a movie out of that one they complain everywhere it's terrible um and Moses I can't do it anymore I'm only one person and God says I'll choose I'll choose 70 elders meaning leaders so in In fact, we have twice when Moshe couldn't do the leadership. Once as judge and then as sing a singular leader and God answers it by setting up a judicial system. No do and also by choosing uh leaders. Here we find as we'll show you God Moshe is mentioning one of them but in that one he basically includes both times he includes here um >> page >> this is on now the third at the bottom of the first page that's a third source and if you want to turn uh turn uh over and get the rest of the source and the English you'll see what happens there and though we Don't finish it now. You'll see what I mean. Uh it says but first of all he says I can't do this myself. He didn't say that was yetro said to him you can't do this but he only said himself I can't lead anymore. That's in he says that um likewise the idea of choosing leaders from each tribe is also from that's not what happened with the judges. So it says and you all agree with me and therefore I did I very wise men and make them their leaders and then it says and then I told the judges how they're supposed to judge the people. Well wait a minute wait there were no judges over there. When would when did we tell about the judges? That was the story of Yro. So he pushes both in, you know, and and I call it I told you everything you should do. Exactly these words what he tells him uh um uh that uh don't be afraid of anybody as a judge. Uh it's God's jud um judgment. Anything too difficult bring to me. That's what he tells in it. So there are two things here going on. So he puts them both together in a brilliant way of basically saying a simple thing. Even before you left, we had a judicial system. We had a legislative system. You had everything you needed. And that's crucial before the next part. And we'll get to that next time. I wish you not only but please God will have a sha God should say you know enough huh >> working I if yeah you're not going to use it I'm going to use it no later on so you might as well bring it back you can keep it your plan to come back good so um