Parshat Tetzaveh: Moshe's Absence by Rabbi Yossi Goldin

okay B BTO everybody good morning yes and once again uh our learning today should be Morel who unfortunately um was injured a number of weeks ago uh in from fighting in Gaza and um and and passed away this morning or last night um his funeral is actually I think uh very soon yes I think at 12:00 at har her so for those who would like to to join after um a couple of other technical announcements you may those of you were here a couple of weeks ago may be wondering why I am still here and my why my father has not yet returned um so I apologize on my father's behalf that he has he had to stay in America for for an extra few weeks uh for some for some medical testing so uh he should hopefully be back don't know exactly when um next week There's no class anyway as we mentioned so either in two weeks we'll probably either he either he'll be here back in two weeks or I'll be here probably for my last time um before my father returns he apologizes um and I apologize that last week I wasn't able to uh to cover but I understand that R sure was here and I'm sure he was able to uh very ay uh fill fill this lot um so looking forward to having the opportunity to to learn with you uh again today and most importantly the main reason why I had to come back for those of you who were here two weeks ago when we we covered a very very important topic uh regarding uh oral tradition and rinic law I opened up last week with a story two weeks ago with a story and I forgot to share with you the end of the story so I'm sure you've all been sitting there losing sleep when wondering when I was going to come back to share with you the end of the story so I'll just very briefly uh share the beginning of the story and then uh share the end of the story as a as a nice way to summarize a little bit of what we saw two weeks ago when we discussed the history of the oral law and rinic tradition the story that I opened up with was a story that actually happened to my father my father was the rabbi before he was the rabbi in Anglewood New Jersey he was the rabbi in pic Maryland and um one of the things he was able to accomplish in pic was to build an A and as part of his job his job was to make sure the AEV was set to check the A on a consistent basis and make sure that the a was up so that the people of the community could could could carry on on chabis and there was one point where he and and he had an assistant from the community who was helping him and the way that the a of needed to be done without getting into all the technical details was that they had to line up a pole a wooden Pole what called a Le uh together with a with a string that was that was that was that was uh you know above it in order to create what's called a which is part of what's needed uh for the for the Arab and and it was a particularly challenging angle and took them some time to really line up this piece of wood line up this Lei with the with the string that was above and after about 40 minutes of just this one back and forth and trying to figure it out the congregant turns to my father and says Rabbi I don't want to bother you while you're in the middle of this but but I have a question does God really care I love that does God really care whether or not this wood this Le is one inch over right under the string right above the string right near the doesn't really matter and and and and I opened up with that with that story because you know as those of you who are here a couple weeks ago may remember we we discussed the the concept of oral tradition the concept of oral law the history of the oral law rinic tradition and and and the and the and the way thatat created this incredibly complex but Everlasting and eternal system that is rooted at arini and yet continues to apply for generations and generations without without getting into too much I opened up with that and I said I was I told you I was going to share with you my father's response at the end of the class and my father's response which I think was very very I I think you one of those moments where like he had a certain uh you know burst of inspiration my father responded with the following comment he looked at the congregate and he said I'll tell you the truth I really don't know I don't know if God cares but I believe that God cares that we care and I think that in in in one Mo in one line that really summarizes the whole concept of Hal and the development of H over the over the generations which is that on some level gave is the written Torah and the or and handed it to the rabbis of each generation to be able to apply it in a meaning way and in the end of the day whether wants us to care because that is how we show our dedication to him that is how we become a part of the Jewish people by being a part of the Miss and by being part of everything that that that that as we mentioned is eternal and is rooted at Haria continues to apply to all of the generations and so I as I mentioned I know many of you were probably having trouble sleeping the past two weeks because you were wondering what that response from my father was to the congregant so now you can sleep well tonight um and with that we're going to move on to uh to this this week's to this week's para so this week's para is para and I wanted to cover a or discuss a topic that one of the the baturin points out is is something that many of us are are familiar with and is a little bit of a phenomenon and that is what I what I call here at the at the beginning on the at the title moshe's excuse me moshe's absence interestingly enough since the birth of Moshe in parat shim moshe's name appears in every single para in the Torah until the end of the Torah from shim all the way until the end of the Torah with the exception of one paraa this week's paraa and a number of M try to understand why that is why is it that moshu who is the central figure of the Jewish people obviously from the time that he was born all the way through the end of the Torah he's the author of the Torah or I mean author together with of the Tor so why is it that all of a sudden M's name is not mentioned to take this even a step further as we're going to see a little bit later when we when we when we really delve into some of theim in the Torah much of this week's para does actually involve Moshe Moshe is involved in many steps in the process much of the initiation of Arun a into becoming a Cohen is done through Moshe and who talks to Moshe consistently throughout this week's and you should speak or you should command to is talks to Moshe and yet moshe's name is not mentioned what what is typically done when a talks to Moshe is that usually the partial will begin with v Hashem El M and that's missing in this week's para why why is the opening different we have a paral where mosha is actually intimately involved in much of what happens and yet for whatever reason for some reason his name is entirely absent and the question is why so I'd like to start um to understand this to explore this start with the commentary of the balat the bat is a commentary on the Torah itself written by the author of the tour who is a uh an early late Reon early Akon and he makes this comment and he notes he brings two suggestions that I'd like us to kind of explore in detail we'll start with Source number one we'll read it inside I'll translate for you says the bat in Source number one M's name is not mentioned at all in this week's Para which is something that is an anomaly from the rest of the Torah from the time that from the time Moshe is born there is no para where he is not mentioned what's the reason so the T the Tor mentions two reasons briefly and I'd like us to explore them a little bit more what's the reason there was a moment where MOS says to erase me from the and when gives a curse or declares something even if in the end it's not going to come true entirely a piece of it has to come true so that's answer number one again we're going to we're going to explore this more but that's just answer number one answer number two says the T this focused on the initiation and the decoration and the clothing of the Moshe says the B was initially meant to be the Cohen and this is a parti all about the K and he was Moshe was supposed to be the Cohen in addition to the leader and he lost it and therefore because he lost it therefore his name is not mentioned in this week's para okay so the is giving us two drastically different reasons both very very important and what I'd like to do first before we Explore More is really understand these two reasons and and get some back much needed background to understand that yes he lost it because of why sorry he lost it because of oh why did he lose it sorry I didn't explain that he lost it when he refused when he when he argued with a when he refused to go down to MIT to be that when he when he continuously argued with with with we'll see it we'll see it in more detail so let's go back to sort to the to answer number one in order to answer number one we have to get some background look at source number two Source number two were is is in after after the sin of the golden calf and Moshe goes back up to Har and tries to achieve kapar atonement for for Israel and Moshe says to hasem he says to hasm please I know the nation has sinned horribly and he has done and they did for themselves in a golden calf a golden god they they they sinned however now if you're willing to Bear their sin IE forgive them then great and if you won't I want you to erase me from the book that you have written okay so mosha is playing almost hard ball with God he's turning to and he's saying look I agree they did something wrong I wish they had it but they did however please forgive them and if you don't then I want out also then erase me from everything what says to says to MOS no no no no it doesn't work that way whoever sin they're the ones who I'm going to erase I'm not going to erase you you didn't sin the ones who sin they're going to be erased okay now now the first question we have to ask when we see this is what safeer are they referring to what what what book is mosha referring to and what book is God is God is God referring to what meaning there there was no book that we know of okay so there actually is a debate in in in in in kazal if you look at source number uh sorry well before that I didn't bring this Source but the gar Rashana the gar rashash actually suggests that the safer that's referring to is not we typically think which is the saer of the Torah is actually referring to the that are open rash that it's referring to the books we know that around rash time during during y the books of life and the books of death are open to a and what mosu was basically saying to Hashem was if you're going to if you're going to to u to forgive them great and if not I basically I want you to kill me I want you to erase me from The Book of Life and just and you might as well just kill me because I am their leader and if they're not going to get forgiven it's just not worth it for me responds and says no that's not how it works those who sin they get punished and those who don't sin don't get punished so that's one interpretation the other interpretation the more standard interpretation that brings over here in Source number three excuse me it refers to the Torah refers to our to the to the Torah itself what is Moshe basically saying m is basically saying to if you're going to forgive them great but if you're not going to forgive them I want no part of this whole Torah thing I want my name mentioned in the Torah I don't want to give the Torah to the Jewish people I don't want it either you forgive them or or that's it excuse me and obviously as we know says doesn't that's not how it works I'm not going to take you out of the Torah those who get those who sinned need to get punished and those who don't don't need to get punished however says how do we know this concept that that any time a says a curse or says something on condition or or suggest something it has to come true that even though when MOS said it it was if you don't forgive them I want you to remove me from the Torah and ultimately who does forgive them nevertheless because he made thaty on some level it needed to come true and instead of removing moshe's name from the entire Torah removed it from one par and took it out of par okay so according to this understanding Moshe approached God and said please forgive them if you don't erase me from the Torah in the end forgives them but because Moshe had declared this this condition of being erased from the Torah it had to be had it had to come true on some level and therefore he is erased from par any questions about that yes so in between each safer in other words there is there are spaces correct and and between par as well except for meaning yes between parot there are spaces as well not always uh not always as much space but there are spaces between parot as well par is an exception and there's a whole discussion why I think what you're asking is what how much of this is is is based on Miss so if I if I understood correctly the pario are part of our oral tradition the praim that we know where it's peric Al per I think that comes from something outside of Jewish tradition if I if I remember correctly um but the parot themselves is is is is is because I was just thinking maybe maybe the the parote were you know constructed such that this para itself artifici also also a question yes so I think I think the parot themselves is part of is part of part of the tradition but it's more the the that are that are not but what what other question could we be asking about this robbi yes I mean I'm not sure this is a part of the curriculum today but although the Moses made the mosha made a petition God didn't allow he entered to the promised land Israel at the same time sorry but I have to say this part I forgot the a limit 2121 all of them who saw the miracle but leg of face got allow them dying in the midbar only younger generation who never see the miracle in the midbar allowed to enter conquer the land and were their descendants so how dealing with the sin part well I yeah you are correct that that's not really connected to I don't I don't want to spend too much time it's a very good question as to as to as to as to as to how that developed and and the whole decision of motion not entering and the second generation entering it's a very very good question and I think it's really just a little bit different so I I don't want to spend too much time on it it's very but but it's a very good question but there's something specific about about this about this this yes the word you still calling somebody something good you're saying you should be even though Mo's name is a mentioning you good good point good point but I want to say yes when was the Torah written how could I mean mha says take my name out but it wasn't the Torah written ah so that's that's a good question that there's different now again this is a very very good question and we all know that there's a famous Zar that says that looked into the Torah and created the world and and and I don't know exactly what that means and how much of that's me meant to be taken literally but there there are and the mearan by the way debate when different parts of the Torah were written some people suggest some suggest that at at har was given up until the time everything up until what happened up until the Torah and the L the rest of it was written at the end of the Torah at the end meaning at the end Z so it's all very good question and I think you're raising a very good point but the another way of saying this is why okay let's assume that decides you know what I need to take moshe's name out of something but why if it's all based on seemingly this idea that Moshe said I want to come out of I I erased my name why not only that it sounds almost funny but according to certain understandings was happened before it happened right comes before so some of will actually suggest well no that's the point it was the last partial that had been written right before this whole this whole event happened so who went and erased moshe's name out of it okay but the real question is is it just random was it just oh it happened to be the last partial or is there something more significant going on here and I think for that we need to connect to the second suggestion that the batur made the second suggestion connects this idea not just to an event where mosha says erase me but connects it to the content of par and what is the concept of and that is the in the inauguration and the initiation of of the Cohen so let's look at source number four this is a gamar inim where the gamar has a whole has actually three opinions regarding moshe's status in relation to the K in relation to being to being the Cohen thear in Source number four says the following hasem gets this is just just to give just to give you just to set the stage this is this is referring to the conversation that has with Moshe at the burning bush Moshe God talks to Moshe the bur says Moshe it's time for you to go down to M to to take my people out Moshe say who am I I'm not the right person says don't worry I'll be with you AR will be with you I I'll help you mosha says I can't do it I can't talk hem says don't worry who do you think gave speech I'll take care of you and and then and then mosha finally says basically says just not me says the T got upset at Moshe so says so says the gets MOS every time that the Torah talks about getting upset there usually is some kind of practical result from that anger and yet says here there was nothing nothing meaning mosha never got punished for this nothing ever happened to mosha as a result of this anger that's one opinion argues says no there was a lasting effect of hashem's anger even here why cuz the PK says the PK says Aon your brother the Ley is coming towards you why why does the Torah call him a Ley Aron is not not just a Ley he's actually going to be a Coen says the G this is what it means to say initially says he's teaching MOS he's saying mosha initially you were going to be the coim and Aon was just going to be a Ley and now as a result of this of your refusal to go and you're arguing with me he's going to be the Coen and you're going to be the Ley so according to this tradition Moshe lost the ACC according to rash mosha was meant to be the cohain and he loses the opportunity to be the cohain at the burning bush argue argue and they say no the truth was mosha was never meant to be the Cohen mosha only was meant to serve as the cohain during the inauguration of Aaron's Kahuna when Aon becomes inaugurated as the Coen there needs to be somebody who's going to inaugurate him to act in place of the Coen in order to initiate him and do everything that needs to get done and that was Moshe so Moshe was always only intended to be a Coen for seven days to initiate Aaron which actually takes place in we'll get to that soon and that was all that was meant to be that's opinion number two the third op the third opinion the third opinion says Not only was Moshe meant to be the cohain he remains the cohain Moshe and Aaron were actually both kohanim throughout their lives the only difference between Moshe and Aaron was that Aaron passed that kunun onto his children and mosha did not okay Moshe the only thing that happened was Moshe remained a cohain and he and Aon were the Cohen together but Aon passed that down to his children and his progeny for Generations whereas mosha was a Coen just for that just for that generation Okay so comes out is and it's fascinating is three a whole range of opinions regarding moshe's relationship with the Kahuna one opinion says Moshe was never meant to be the Cohen it was never part of the plan he only needed to do it technically in order to initiate Aron that was that was the the second opinion says Not only was he meant to be the cohain but he actually was the cohain and was a cohain throughout his life he just didn't pass it it on and the third opinion which is the first one quoted in the gamarra isn't in between he was meant to be the cohain and he lost it and says the balat based on what we had seen before that was the reason why moshe's name is left out of because since the kunun which is the subject of this week's paraa was what Moshe had at least according to rimai and lost in order to signify or to symbolize that Moshe lost that opportunity his name was was taken out of of the of par of par okay so just to sumarize what we've seen so far the question we asked was why is it that moshe's name is not found in par two reasons were mentioned by by the balat and we kind of gave some background to understand them answer number one was because because Moshe um forgive me I'm I'm blanking oh oh right because because Moshe requested to have his name to have his name erased from the Torah and and therefore took it out of one paraa and in that question we said okay but why this paraa and I think if we combine it with the second answer it makes more sense because this was the one thing that Moshe had had and actually lost um because of that Moshe was uh was commanded to uh therefore his name was taken out um and therefore his name is not is not is not mentioned in the in the in this week's paraa and it would be an embarrassment to what do you mean because we're talking about the Kahuna and to have motion's name included in this para so you're saying he was actually done out right one one way to look at it is was almost to to highlight the the punishment and what you're suggesting is actually was done out of which is interesting to highlight the fact that this was something would just just have him be in the background kind of exactly very nice yeah Fair I'd like to share with you a third opinion a third approach which is my father's approach uh can be found in his uh in his book unlocking the Torah text I think adds another layer to this whole to this whole picture look at source number five as intriguing as the midic explanations for moshe's absence in par of M A much simpler yet equally powerful Pat explanation can be offered par a is aon's para the section of biblical text which introduces the Glorious role that Aon and his descendants will assume across the ages in recognition of the fact that sorry one second just that this is his brother's moment mosha is forced to take a step back out of the Limelight mosha is certainly present playing an essent an essential role in the proceedings Aron however is Center Stage even Moshe the greatest leader our people has known must at times step aside to allow others to shine so I think a very very simple but yet very important suggestion my father makes which is that our mosa specifically almost takes himself takes him out in order to let to let Aron shine in order to enable AR this is Aron's para this is what he is and a leader needs to be able to know when he should be in the Limelight and when he needs to step back this is obviously a very very practical and very very relevant thing for all of us and I'm not talking about any specific leader in general at all at all and I mean that in serious but unfortunately in today's world we deal with many leaders who all they care about is the Limelight um I want I I remember listening to a political commentator who pointed out that it used to be a person went into government and I'm you can America Israel wherever it is you go into government to serve the people now people go into government in order to get in order to get a stage and then ultimately to use that stage for something else unfortunately unfortunately that's not what politics has become um and and I think it's across the board but a real leader a real leader is somebody who knows when he's supposed to take CER stage and when he needs to step back and allow somebody else to shine and I'd like to take this a step further because I think my father's my father's suggestion is is important but I think we need to take it is there a question I want to take this further yes please just listening to these different not the good one excellent I think you're 100% right I think this I think I think what you're pointing at is a method methodological point that is true in all learning of Torah and we saw it even a couple weeks ago we were talking about you know learning and we talked about how could it be how could both if one opinion says M and one opinion says us how could they both be the will of God and the answer is it's not as much about the conclusion as much as it is about the process and about loyalty to the process I think you're 100% correct whenever you're dealing with midashim okay we quoted mimar whenever you're dealing with medish or a godess this is something my father is fond of talking about some people used to learn used to be when we some people do and and and we happen to think that's mistaken I've learned that from my father and from many of my teachers which is that medish especially aoic stories are not necessarily meant to be taken literally rather they are there to convey a message and therefore when we're talking about a two different should give two different answers then which one is it the answer is we may never know cuz we don't know why KES who chose chose to to uh to leave moshe's name out the question is what are the messages that we can gain from him and that and I and I think I think you're correct and that's also based on the concept of sh which is that there are different messages and different ways that things that we could learn some MIM are did happen we don't necessarily know so for example a classic what my father used to used to talk about used to bring it as an example example was the uh the one about the Sun and the Moon and we know that the sun and the moon were the same size and then right cu the PK says that there were twoot and then one became small one became big and we many of us are familiar with with the with the magress that says because the because the moon complained and said you can't have two kings and therefore the moon meant small now could there be that that happened it could be that happened or it could be it's meant to convey a message and a lesson that we're supposed to take So midashim at their core are meant to convey important messages that kazal wanteded to relay and they use the stories from to from the Torah to to shape that message 100% yes has to do with so or great great question or law may include does include medish and and a for example the gamar the gamar itself is oral law is is the main Canon of oral law and it includes and it includes a yet when we learn Hal is when we learn a we always have to recognize that a is open to interpretation because AA is not necessarily meant to always be taken be taken literally there are so many stories in the Torah that many of us grow up assuming that they were in the Torah and then we grew up and we realize hey you know what that's not actually Torah okay what another classic example how many of us have heard the story or you know the story of aam and the idols breaking the idols not in the Torah or aam in the burning and being thrown into the furnace now does that mean it never happened we don't know it may have happened it may not have happened or it may just simp or a finding discovering God the Torah is is very very deliberately vague on how a discovered and discovered in that whole process that doesn't mean it didn't happen but we don't know whether it happened or whether it's just simply meant to teach us a lesson and that is again this isn't the class on on on on on I'm not I'm no expert on midash but you are correct in that the beauty of midash is that it can it gives different interpretations and sometimes the message isn't always which actually happened we may never know but simply what are the messages that we learn from the different interpretations Rashi and the r and the sorno and they're constantly arguing about about about many different aspects of the of the Torah and it doesn't and we may never know which one is true but the messages and the lessons that we can learn are certainly extremely extremely valuable okay so what I'd like to suggest is that I think we need to take my father's idea a step further my father suggested that Moshe was was enabling Aon to take the spotlight but I think it's I think it's even greater than that because if we take a look and we explore the beginning of this week's partial we see that Moshe is actually incredibly active not only is he incredibly active but I would argue to suggest that par tave is probably the one par where Moshe is the most active maybe even in the Torah and let's follow along I'm just I I brought you just a few as an example I brought you about 20 Pim for us to read through together and I want to highlight to see how ironic it is that moshe's name is not mentioned in this paraa but yet his presence is very much there look at look at the the beginning of the par says the says the beginning of this week's para Source number six Source number six should be the last Source I believe and you you should command you should take they should you should command to to bring you the oil and everything in order to light the the manura you should make sure that out that in the old is going to prepare the and light it so who's commanded who's is saying to Moshe you got to make sure that this happens right after that right after that the next in the next right after that meaning the next few you should bring to you you should bring and his sons and you should make the did MOS actually make them no look at the next you should make you should speak to those people who are talented enough and know how to make the big day kuna and they should make the big day kuna so mosha is in charge of making sure the that the that the man is lit mosha is in charge of making sure that the big of the Kun are all being built are being are being made excuse me and then I skipped a little bit just for uh Clarity sake we have the end the mo majority after after the Torah describes each of the Biga in detail the Torah then describes the initiation of Aaron and his sons into the Kahuna and who is the one who runs this initiation Moshe he's extremely active so again I'll read through it and I'll translate just to understand it we skipped a couple of a couple of and this is what you should do for them in order to initiate them in order to say ify them you should take you should take a you should take all of these different things you should then put them put all these breads into a basket you should bring them into the basket you should bring his sons you should wash them with water you should take all the you should get and his sons dressed and you should put on the big day you should continue to put On's head you should put the on top of the and you should take the oil that's going to be anointing them and you should take that oil and put it on the in order to anoint him then you should get Aron Sons dressed again putting on all of these different garments and you should bring the that's going to be the they're going to do this but you should bring it and you should you should take from the blood and sprinkle it on the with your finger and the rest of it you should you should spill on the bottom take all the different inerts from this animal and everything and and again it goes on and on and on Moshe is incredibly active in this week's paraa what's who what's Moshe basically functioning as the Coen Moshe is functioning as the Cohen whereas normally you have the Coen and you have What's called the owner the BAL of of the of the of the animal and the cooh does much of the work and the bahal does the SM and he's the one who really achieves the kapar here you have Aon as the owner as the B and Moshe functioning get a Coen so the irony here is that not only is this the paraa where moshe's name is not mentioned but it actually is the paraa where Moshe is in my opinion probably the most active he is at any other part in the Torah so what could be the message here why would you have a situation remot is being left out explicitly being deliberately I should say being left out but yet at the at the same time we see that he is functioning and doing everything that the co needs to do yes should be involved in help so I think it's a beautiful J and I want to take it a step further I think it's I think it's basically what my father was suggesting by taking a step further Moshe didn't just need to step back and let Aon have the Limelight Moshe needed to support and enable Aaron to take that Limelight meaning moshe's job wasn't to just be like okay well I'm not involved in this I'm just going to go back and do my thing and you and you do what you need to do was saying to MOS you know what a leader is a leader is somebody who knows that when he needs to take a step back he's not just going to say well I'm not doing it so it's not me I'm not going to no a leader is somebody who supports cultivates helps creates the next generation of leaders and so mosha your name is not going to be mentioned because this is our own's time but you need to be everpresent in the background you need to be the one doing all the you need to do one doing all the stuff that needs to get done aon's going to do this this is for this is aon's day this is his inauguration he's going to and you know what what's going ironically what's going to happen is Aron is going to play this role for generations to come for all of Amy Israel because they're going to bring the corbon and they're going to achieve the kapar and Aron's job is going to be to support them from the side to do what needs to get done and Moshe this is your moment your moment is sometimes the leader needs to not just step back but needs to support from the from behind sometimes leaders need to know when to lead from in front and sometimes leaders need to know when to lead from behind and moshe's job at this point was to leave from behind was to give Moos was to give Aon that support to be there to do all the little things to be there be active he's the he's the guy in the background running and doing and being there and doing everything but letting Aron be front and center I just want to uh add one thing one I I want sort of quote I don't know if I'm quoting it entirely correctly but it's the idea is very much the same I heard this in from by Dr Jonathan sax I read it from him he said good leaders create students but great leaders create new leaders and that's exactly what a leader is meant to do a leader is somebody who doesn't just lead but also make sure to cultivate the next generation of leaders as what was teaching Moshe was you're the leader and there's going to be a leader here who's going to compliment you and we're going to see in a minute how complex this may have been for mosh raenu we'll get to that in the second but your job Moshe is to is to help Aron become Center do all the things that need to get done lead from behind take care of all the details but let mosha have his moment and that perhaps is the Aon sorry let Aon have his moment thank you that perhaps might be that perhaps might be the message of of this week's par yes well in the past mosha was the pedon he was our own and to the Future Generations after yes I I believe that as well I don't think I don't I don't think it takes away don't that's a complete step back I don't think it I don't so it's a great what you're raising is a great question um and and it's and it's a good point and I don't think it necessarily goes against what we've been saying how does MO meaning the way that Moshe did what he did was by showing you know what you're 100% right it's almost as if because his name's not me doesn't mean we don't know it was him because you you you you well to you correct correct correct mosha did do it another way of saying it might be by the way that the Kahuna according to the opinion that says that mosha lost it and he was only there he was only the coin for seven days maybe the Kun on some level I'm going to say something that sounds a little bit like almost uh metaphysical maybe it passed through mosha on the way to being Aron mosha was the model for those seven days he was the guy and then he gave that and gave it to Aron as it as it were which which could be it could be everything you're saying in you're right meaning who was the first person to show Aon what needs to get done but as a teacher as a teer as the pedagogue that was another one of his function mean that his name had to be correct correct but I think the lesson is is that sometimes people understand I think you're 100% right that this might have been his role now I understand what you're saying I think better which is that this was very much a part of his role as a teacher and as a and a well in order to teach your child how to modeling modeling is the best way beautiful to model it beautiful show beautiful but but the only challenge and I think you're 100% right but I think that sometimes people's vision of what a leader and a teacher is is that they always need to be they need be and I think the message here is something deeper I think you're right I think I think practically what Moshe was doing was he was show demonstrating what a teacher and a leader are exactly sometimes you have to demonstrate in order to exactly and sometimes you can put in all the work but not get the name but not get not not not not get the name and that's I think what's Happening Here anyone who's Discerning and reads the paraa knows how present Moshe was but if you but but at the same time it's also known as the one par where Mosa's name isn't mentioned so what that shows us is that mosha was willing to put in the work mosha was was willing to help be active supportive whatever you want to call it but he wasn't but he was willing to not have that name because that's what a leader needs to be sometimes sometimes the leader needs to be there you need to be the face you need to step up you need to be the person to take the whatever either the credit or the hit whatever it's going to be that's part of being a leader but there are moments when a leader needs to also know that in order to cultivate a Next Generation or a co-leader which is really what Aron was on some level you need to be able to step back help support push be there but not be the one whose name is mentioned in order to enable Aon to take his credit and and and and just just one other point that I that that I want to add which is that think about this you know again as we mentioned there were different opinions as to whether or not mosha lost the kuna he wasn't supposed to have the kuna but think about it from mha's perspective remember these were human beings okay as much as great as they were and perhaps because of the fact that they're human beings we were able to learn as much as we do from them how complicated this might have been for mosha on two levels number one if lost the kuuna maybe on some level this was difficult for him as a reminder of something he could have had and no long and lost and now not only is he giving it to his brother Aon but he's going to be very very involved in passing it along to Aron now again there's all indications that all indications are that Moshe did this with with with Grace just like Aon allowed mosha to be the leader in mitan with with tremendous Grace there's no indication that there was a problem but that doesn't take away from the potential complications that may have been going on but one other piece which is very very important mosha wasn't just involved in inaugurating Aon who else was mosha involved in inaugurating his children our own Sons now why might that be particularly difficult for Moshe because it's a reminder of the fact that Moshe renu and there's many M that point to this that point to this that Moser renu's own sons are not going to succeed him in the and what kind of things might have been going on in his head where here he is he's inaugurating his brother for something that at least According to some opinions he was meant to have and he lost okay or according to another opinion he was going to maintain and have but his children were not going to follow him in that path and now he was about to inaugurate Aon and his children for perpetuity but yet his own children were not going to succeed him now why do his own children not succeed him is a totally separate question and a big discussion and in the end of the day we don't really know why it was just what aesu decided you know picked other people to succeed mosu but imagine from a from from a from a certain perspective how difficult that may have been for Moshe and yet as we see Moshe and Aon somehow managed to break that mold of of of of of sibling rivalry that had been shaping generation generations of Jews all the way down to MIM and that all of a sudden now meaning all starting from starting from from from Y and isma to yob and asov to the to the 12 to to to to jakob's 12 sons all of a sudden we have Moshe and Aon leaving them out of Egypt with a certain incredible partnership where aon's not jealous of Moshe that mosha is going to be the leader of the Jewish people initi even though Aon is the oldest and yet Moshe is willing to step aside and do what needs to get done to help Aon and his children become the kohanim at even though that might be a painful thing for him given his own challenges with his children so again just food for thought none of the things that I said is you know as we say but some things maybe to think about yes question or comment just just a comment just a comment mosha already had the model Abu had the ultimate test of of of the so I'm suggesting the idea that this was a painful moment for was it a painful moment for abam we don't know but obviously obviously mosha who was who had the understanding of what what the commands were from on high knew very well that this was this was this is what it was supposed to be so so so the par is all about modeling and I and and this is the this to me is the big druss of the of the of the para that we each generation has to Model Behavior the Next Generation absolutely and that's and that's the big that's the big thread you mean you you really rounded everything out from the beginning of the end of of your whole presentation and it's the modeling aspect and how it is that we have to have to model to our children to our children correct our children so that our children model their children absolutely and and absolutely absolutely the only thing that I would say and I think you're right about now regarding a and the challenge that aam had versus the challenge that mosha had it's an excellent excellent question and it's a big debate about no no no no but I think I I I I don't take as a question I think you're raising a very important point which is there are some who will choose to look at the AOS and will say that they were on a certain level and therefore these things weren't as much of a challenge there are MIM that do point and seem to indicate that a did struggle with but that's the point because of that struggle and yet he was still able to do it now again each person can take M but the measures that describes there's a famous measure that describes that Mo a was going and there was a big river and he he couldn't get past that the Satan kept trying to do all these different things to stop a from getting to to to the mountain to to to to in order to do now it could be that literal but this could be a classic example of a midash that might be trying to give us a picture of the of of of what aam had to overcome internally regarding this question and therefore the question of did Aram struggle it's a great question did mosha struggle I don't know there's no indication that mosha did but I think it's worth raising that point given the Dynamics to see whether or not he did now in the end of the day whether he struggled or he didn't he obviously you know passed with flying colors um but it's worth I think raising ra the question absolutely and his brother who the youngest all the focus was on him absolutely so as the says hasem says to Moshe at the burning bush you're going to meet your brother he's going to see you and he's going to be happy why does it why why does the Tor have to say that so Rashi says I think it's even the M it says in case you're nervous that he's not going to be happy and and you're 100% right and that's the beauty of his that Moshe and Aon each were able to do this it was a mutually uh loving relationship supportive relationship where Aon wasn't upset that mosha was picked and mosha was also new able to as the leader as the person who was involved in everything until now to step aside and help Aron be achieve that as well when the time came for that for that to happen and that there was a mutual Mutual you know admiration and respect that they had for each other just there was a question here and then we have a couple more minutes I'm happy to take the question our father he's dealing with two children he has to know to get to let each one develop we never know as parents parents which of our two children in the same business in the same role you have any siblings father taught you both whether one became a this and one became one became higher and lower but and and then I tell my children when they when is went out they went out in 12 different that each of our children is different and we have to respect that and Mo and AR were able to behave as siblings who loved one another respecting that each one was different 100% but it but it's important to note that until Moshe and Aon we weren't able to do it oh except for maybe a Minas might have been a model for that as well but notice how in Jewish history especially you know in the early in part safer braan as much as we knew it still very hard to to to deal with yes yes say quickly two two questions and demonstrates V yes that motion AR there was to exactly exactly thank you yes final comment or question MOS ised given Theon being who could do it that this is maybe a a symbol or one of those instances where he displays that anava in a in a very very real way okay wonderful thank you all uh wishing everyone a wonderful day reminder that next week there is no class on Tuesdays because of election day so either myself or my father will be here in in two weeks beatm