Parsha Perspectives for Today (Shemos)

good morning Boer to welcome back to our paraa perspectives for today our weekly review of the paraa of the week with an emphasis on trying to extract perspectives and insights inspiration for today I want to thank our generous uh sheer sponsors series for the year our dear friends Becky and aiats and family in loving memory of Becky's Father David David Gman David Ben manes thank you so much for your generosity and For Your sponsorship this week we have the privilege of beginning together the book of shos the second book of the Torah if the first book of the Tor represents the journey from a dysfunctional family to a family one and the debate uh exists we spoke about a little bit last week whether in fact last week's paraa ended with a functional family did yose forgive his brothers did he maintain the resentment and the animosity doesn't continue forth until today this in fact was a debate and is debatable but we move now from the formation of a family and the story of a family into the formation of a nation and of a people a desparate group 70 who descended to Egypt who emerged and came out as a nation as a complete Nation so I want to begin even before we enter the first pk per Al I want to begin with an introduction and it's not my introduction it's the introduction of the ran rosha the Great ramban and the ramban in his introduction mentions the following if you have a m ran feel free to follow inside I always love to be able to learn together in the primary source directly so the ran writes the following the uh Torah concluded the book of Braes Genesis the first book of the Torah which is the story of it's the story of creation it's the story of formation it is the completion of the story of the creation of the world the six days of creation Genesis and all that's in it all that will be created if you have to summarize says what the essence of the book of Braes the first book of the Torah is about it's about creation creation of the world creation of the Seas and the oceans of the Skies the constellations creation of the animal world and creation of Humanity on the sixth day the culmination the climax of creation creation of rest in the seventh day which is not just the abstaining from work it's not passive but the active creation of rest but ultimately the ran continues the creation of our matriarchs and Patriarchs as the progenitors of the first family is also a continuity of the Act of Creation it too is part of creation it's not creation of a new biological entity it's not creation of a new species physically but it represents the creation of a new species spiritually Theos they are it is as if a new existence a new entity a new formation for their progeny for us that line alone is worth unpacking we don't have the time but for the ran the idea that our sacred or sacred matriarchs and Patriarchs are not simply human beings like any other but they have a distinction they are the progenitors of us of a nation of a people of a covenantal community of a people who have a mission and who are driven they are they are a new entity a brand new [Music] formation and they were an archetype they were a paradigm they were foretelling and forboding all that would happen to us after and after they were completed a second book the new book the book that's called shos our rabbis refer to it asph the book of red we translate in the Latin as The Exodus so we went from the formation of the first family who embedded the DNA spiritually in each and every one of us the DNA of of aob the DNA of EMS and of of Torah it's all embedded inside us it created a continuity of a new entity of a new species called the Jewish people the IIM and sa for and now we move over to a nation and the story of how we became a nation of how we were charged as how we were emerged from the killing of Egypt as if this oven we come out baked cooked and ready where did that happen in the gullas in the Exile in the harshness of the Exile the first Exile of Egypt and it is the story of the Redemption from there so the ran is actually answering a question right we know that Rashid the ran and early medieval commentaries they didn't formulate their commentary as question answer question answer as we would be accustomed to today instead they offer a commentary and they challenge us what was the question that was bothering me what were they addressing what were they trying to answer so ran is bothered by if you were to read the Torah in succession don't read it as separate volumes this is the volume of of shos it's a whole new book a whole new volume but read it in this volume which is the all five books in one and you end braus braus Ends by listing and delineating all the names of those who went down who descended to Egypt and then shos begins with what listing and delineating the names of all those who descended to Egypt hello we were just there we just saw that we just read that what's new why don't you teach me something I don't know wonders the ran and his answer is because that list of name plays two roles it is the closure of the book of braus it is the end of the story of the formation of the first family but it's also the introduction it's also the very beginning of the story of our nation of how we were in servitude and how we emerge with because their descent to Egypt was the beginning of a state of Exile and the book of sh says raan in this introduction is an entire story of gas to G the whole theme the essence the energy what we are to learn from this book from beginning to end 40 chapters is the story of gas of Exile of Darkness of distance to Gula to Redemption to light to coming into the light and to being redeemed it was from that descent that it was launched that it began so if you'll ask that before we even continue in the discusses this and I've heard him say it many many times how can you describe that shos is the story of Gus to G gas I what are we going to start with right after we're reintroduced to all the names of the people who descend then we get there was a new king who arose and he's threatened by the Jewish people the question of their loyalty he feels that they're going to grow in magnitude they're going to outnumber him they're going to rebel and therefore he questions their loyalty and he persecutes and oppresses them the fact that the book begins with Galas I got you don't have to be a scholar to read the beginning of shos and see it beginning with the theme with the story of galus but Gula where's the Gula where's the Redemption you get to the end of the book of shos and where are the Jewish people where do we emerge the first half is all about the story of being in Egypt suffering Hashem magnificent Miracles that redeemed us the Emancipation The Liberation from Egypt we then get to ouri we get to the the laws Mish civil and and uh and uh uh criminal and all kinds of laws from the Torah and then we get to the story of the mishkan and where do we end up at the end of the book of at the end of the book of shos we're in the desert we're wandering in the desert we're still lost if Gula is arriv Ral in Israel if is is if G is Israel how is the end of the book ofos The Story of go to G where's the G so the himself answers really the G is a full closure its real conclusion is only when we come home to our homeland to Israel and we come back to the status of the distinction of our matriarchs and Patriarchs and when we emerg from Egypt even though we were no longer under bondage even though we no longer had task M who were task Masters who were oppressing us that's still not yet we were in a foreign land wandering in the desert you know what G was when we stood at har when we stood at the base of Sinai and that m in that in that unparalleled unprecedented experience of Revelation when Hashem said here is my vision my mission the blueprint for this world now go do now go and do now go and live now go and find meaning now go and repair and mold that world in my image when we stood at our SII and God revealed himself in unprecedented and unparal Revelation and we had the greatest contact human beings have had to him when we experienced the as a sh the God's intense countenance the root of the word is sh as a neighbor we experienced him palpably as if tangibly we had no doubt no uncertainty we knew that he was there we were back to where were when we wandered in a desert we didn't know if he existed when we were suffering in the bondage of Egypt we wondered where is God but when we stood at her seene and then says the ran when we built a mishan which is the reenactment and the continuity of our SII the mishan the Tabernacle the B on mikash the mikash called is an effort to keep going back to SII we have continued to try to go back to Cai over and over ever since we walked away because we're trying to experience a Gula a Redemption a Redemption of our soul freed from the bondage of the addiction the trappings the compulsions of this world and that's why the end of the book ofos is the building of the Mish a permanent dwelling place for God a place to go when you craved contact with SH when you want to know that God is not some esoteric abstract Theory God is not someone you read about in a book but God is somebody that you have a relationship with that you're in love with that loves you that you can lean on and rely and confide in and that he's involved intimately in every aspect of your life when you wanted to know the is your that he's your neighbor and that you have contact and connection with him and that you have the same level of certainty and confidence that we had when we stood at our SII where did you go to the mishan the place of so says thean says thean the book of shos is the story of Galos to G so story of Exile to Redemption I where at the end of the book are we redeemed we're not yet in Israel that's not the definition of redemption the definition of redemption is not geographically being in Israel the definition of redemption is having a relationship with God of knowing there's something bigger than ourselves and that says thean is why the book is called we were liberated from the bondage of Egypt but that didn't mean anything so the ran is saying such a critically important point that for us Liberation Redemption emancipation is not just what we're freed from it's not just getting out from under the oppression it's not just what we want to have end but it's where are you going with it when you're given the gift of life and the gift of love F when you're given that second chance or third chance when you are redeemed from whatever is your bondage MIM means Egypt a geographic place and a nation but the root of the word MIT is matar it means from the constraints from The Straits it means when the world feels like it's caving in and you want out when you have to when you have to quarantine and when you have to socially distanced and when you have to not see or kiss your grandchildren or hug your child or share shabas meals with friends and you feel I'm in a I am I'm in a m i want to get out then it's two parts the Gus is being there the G is getting out but that's not Gula Gula is not only getting out Gula is where do you go from there where do you go from there there ban writes the story of this book the theme the essence of this book and we're spending so much time on this overview because we can only understand the transition of the chapters of the paros we can only understand the narrative and the story and its deeper meaning and purpose and its relevance for us today if we understand that this is the story the story is not just getting out from slavery because there have been unfortunately and tragically and what an indictment of humanity there have been countless Nations countless persecuted people countless genocides countless slavery and yet they didn't all become God's chosen people they didn't all become a covenantal community God didn't include them all in a book divinely written why is the Jewish story different because not only was it our freedom from but I'll quote to you Eric Fram Eric Fram was a philos phos opher who lived in the 20th century 1900 1980 and he coined an expression which I find so powerful he distinguishes between what he calls freedom from and freedom to freedom from and freedom to freedom from is a negative Freedom it it lets you out of restrictions like social conventions that are placed by others it's a kind of Freedom that um that has has binded you or or bonded you or put you in bondage but it's a freedom from what do you do with it is the question of freedom to Judaism is not as focused on freedom from as we are on freedom to now of course freedom to presupposes a freedom from but if all you think about his freedom from then what then what where do you go from there what do you do with that new found Freedom how does that mold and shape who you are how does it give you meaning or purpose what does it even mean what does it even mean he writes in the process of becoming freed from Authority we're left with feelings of hopelessness that will not Abate until we see our freedom too and develop some form of replacement of the old order so we need not just freedom from which is passive but freedom to and I love that formulation I think it's exactly what the ramban is writing that the story of Galas to Gula is not just the Gula that we got out of Egypt but rather closing the loop the real definition of the Gula that we experienced was coming to our SII was standing at SII and Bec charged with a mission with being a covenantal community with having a life that matters with making a difference that's not just a freedom from the oppression of Egypt that is the freedom to who were meant to be who we want to be and to become the best version of ourselves freedom from freedom to gas to G that is the essence of this that is the essence of this book and I think that we should consider and we ought to consider as the vaccinations have begun and many of you have them many of you are waiting in line and please God we should all be Z to get them quickly and to return to some sense of normaly it's time to think about not just what we want to be liberated from I don't want to be isolated I don't want to be quarantined I don't want to be distanced but what will you do with that and how will your life be different when you can reconvene and when Community can congregate and when you can come together with children with grandchildren socially with friends what will that look like will we resume exactly what was the same or are we different is our world different is our mission different will those experiences be different not just freedom from what this year has given us what Corona virus and pandemic has imposed on us not just freedom from not just getting out of gas but G whereas our freedom to is what will Define us for it is a more inspired living and lifestyle not just freedom from but a sense of Freedom too okay without that we can begin the it is on page 292 these are the names of the Jewish people who are coming to Egypt again we saw the ran gives his reason why are we starting all over again why are we stating all over again the names the 70 who they were how they got there because we used it at the end of said the ran it's the end of that story we use it to introduce it's the beginning of this story of gas to G Rashi however says even though they were all counted with their name in their lives the almighty Theon the goes back and he counts again after their death to teach hasem has an affection he has a unquenchable love for we his children for the Jewish people and he counts us like some count the Stars some who love astrology astronomy they look at the stars and that's this star and that's that star some love their stocks and they're constantly looking at their stocks and they're constantly see where they're at some love their sports figures what are their RBIs and how many points per game and how many triple doubles how many completed passes what we count and what we review reflects what we love and what we cherish and some some can't stop looking at the pictures of of their children and grandchildren what we count and what we review and what we look at insatiably reflects what we love so you know what Hashem loves you know what he cherishes you know what he can't stop counting us he can't stop counting us he loves us and that's the we say it in our doing as well in second counts us Likens us to Stars why are we compared to Stars why can't Rashi just tell us that Hashem counts us because he loves us it's affection it's love he cherishes that so he just keeps counting us why do we have to be liken to Stars what is the metaphor of the star and there are many many answers but I want to share with you from R our first ruk of the day h doesn't appear many have asked because as we learn his together many have wanted to get them for themselves I so admire that you want to learn it and continue to see other pieces we don't quote so it's hard safer to get and it's not yet translated but he says here the love the affection of the Jewish people is likened to the metaphor of the love and the affection for Star but we have to understand that why the Jewish people liken to Stars they're both cherished and beloved to God they are inanimate objects the stars are acts of creation human beings are animated weim isn't it somewhat degrading isn't it somewhat insulting to a certain degree to liken us to compare us to simple Stars so perhaps one can suggest an answer Stars themselves illuminate right now it's daytime outside if you look out the window in batone Florida 9:50 a.m. as we record as we stream live it is daytime and if you look up at the sky if you look up at the heavens you will not see stars or at night even at night if there are clouds that are blocking the Stars if it is an overcast evening you're not going to see if the stars are incredibly far away and you don't have a telescope you cannot see them or study them but our view and our exposure to them our ability and capacity to see has nothing to do with whether in fact they continue to illuminate even when we can't perceive them even when we cannot see them because they're far away or they're covered by clouds nevertheless they're always there and they're always Illuminating so to the Jewish people says when a person is living in a stage of their life that they feel like I'm covered by a cloud how does somebody who's depressed somebody who's down and out somebody who's desponding somebody who's going through a hard time very often describes it as I'm in a I'm just in a haze I'm in a cloud I'm such a dark place and dark period and I'm living in a cloud I can't see I'm cloaked in darkness I'm cloaked in a cloud sometimes we are that star are covered in a cloud a person is living in a spiritual Darkness even we're living in a state of spiritual Exile of being distanced of doubt and uncertainty that is only external it's only surface it's only superficial sometimes a person's going through a phase a stage sometimes they've made mistakes sometimes they've been hurt by others where they feel I'm not Illuminating I'm not on fire I'm not adding light to the world all I am is Darkness all I am is depression despondency all I am is I've made mistakes and they're irreversible and and irrevocable person needs to know says who loves us like a star and that star whatever it looks like on the outside from here on Earth whether you can see it or you can't see it whether you can study it or you can't study it whether you can benefit from its light or you don't even know it's shining but we know the star is up there we need to know inside every one of us is a star inside every one of us is a shining star in allar and Superstar and even when we don't feel like it and even when on the surface you can't see it and even when others don't perceive it and even when we don't believe it know that as long as you have aim inside you as long as God ISU choosing to breathe through you as long as you woke up this morning with breath in your lungs there is a superstar and an allar inside you and even if others can't see it and you don't believe it or see it there is a shining star a superstar an all star as long as there a tellim and that's what it means the same way Hashem loves the stars and continues to count them he loves us whether we are acting like a superstar or not whether it is perceivable who we can be or not inside us is that Salim is that Superstar he believes in us we have to believe in usin writes that there are two mitzvas ofun there's the amuna we have inem and there's the Amun we have to have faith that Hashem believes in us which of the faiths is harder sometimes it's harder to think sometimes it's harder to believe that hem believes in us than that we believe in him but a person needs to know you gave me back my with kindness your amuna God is great in whom is God's amuna his amuna is in US person has to know there is that superstar that shining star inside us we got to bring it out we got to work hard we got to make it come into existence we got to make it so others can see it but that there is a superstar inside us next the para the second book of the Torah we're going to try to get past the opening POS today but it begins these are the names of the Jewish people should be bothered what by what what does it say these are the names of the people what should it say what do you mean what a bizarre formulation says the what are you talking about we're reading the story thousands of years later they're not arriving in Egypt today we are reading a piece of History it's a story from the past so it should say that came to Egypt not that are coming it's been a long time it's been a very long time since they came as long as was alive ysf bore the burden as long as yosf was alive we were well and good when ysf died that's when it all went down that's when they had to Bear the burden and the bondage and it's as if that day they came to Egypt so even though the jewi je people had descended to Egypt long before the bondage began Yakov came down Yakov lived there 17 years before he died and the brothers and Yosef lived there a long time after so they had been in Egypt already a long time before the book of shos begins so it should begin a they came here a while ago and now there's a newro who's going to persecute why does it make it sound says the mean because as long as ysf was alive they had cover but when ysf died that's when the bondage began and therefore it was as if that's when immediately they came down to Egypt Associated and correlated with when he died says give a different answer I want to offer my own answer why does the Torah formulated as this is the story of the Jewish people who are coming to Egypt not who came in past tense because says ruk the Torah wants us to know that the Jewish people never fully settled in Egypt we never arrived we never unpacked we never came we never settled like it says at the end of an immigrant a stranger not a and we extrapolate in the it's not the interesting part it's not the eating part and it's not the Tor part so you may not remember it but we dwell there as a g he didn't come permanently he didn't move his he didn't notify all the a change of mailing address he was just there temporarily we have to know that we are strangers we are immigrants we are foreigners we have to know there is only one place for us to be and to return to and therefore we are in a state not of we are in a state perpetually of not we didn't come down and we're here we're not in America or or the diaspora permanently we are strangers we're foreigners we're here temporarily We Are Forever in a state of Hab never having fully settled we were always in a state in the status of coming not having arrived and that's also a lesson for us in our gullas in our diaspora to understand as comfortable as some may be to always have a mind about where we belong and not if but when we are returning to our homeland my good friend R Josh Fest told me that the numbers of neish bfish applicants has skyrocketed and even if only a fraction of the people follow through when this is over it'll be a multiple of how many usually go annually but every one of us should be struggling not with if but when it's our time to go home we are we are still yet only coming here and we're here temporarily not permanently and perhaps that's why the Torah formulates it in this way continuing has a whole other interpretation of and how long do you have to be there to be a citizen to give it up and this is he relates it to parro parro persecuted us because he questioned our loyalty had we ever fully arrived had we ever fully unpacked how could we be loyal to our home to our home to our home country if in fact we were only um we were only there temporarily you could see RAB Sal's interpretation But continuing so the Torah tells us that yose died and that whole generation and the Jewish people we prated proliferated we had a lot of children we spread the land was filled with them sounds like something our enemies would say and the land was filled with them the Jewish people only the Torah is saying it about us the land was filled with us there was a new king who didn't know Y how is that possible what does that mean we know the two interpretations of Rashi was it the same King but he forgot what ysf had done or was it a new king who had no uh sense of history no sense of appreciation of what Yosef had done in fact we're not going to read it but has a whole piece that what precipitated the persecution was the lack of HOV the evil of MIT was an extension of of an ingratitude they failed to appreciate that Yosef our forefather had saved the economy had saved the country had saved their people and they should have perpetually preserved that gratitude but they didn't they let it slip and that's the beginning of wickedness how can you persecute when you're ungrateful how can you persecute when you don't see the humanity and you don't see the good that others have done for you or are capable of doing for you that is the beginning or the prerequisite to a sense of persecution said what are we going to do what if they outnumber us what if they rise up and rebel against us what do we do so they said you know what let's oppress them and if we oppress them and distract them we overwhelm them and they have no margin no Serenity no peace of mind no sense of self they'll never be in a position to organize and to be able to rebel against us they made her bitter with back breaking labor we've talked all about this in previous year so tempted to tell you the great Torah we shared then but alas we have to do new topics each year because believe it or not there's some people who listen to more than one a week and they tell me I repeated myself so new topics so what does he do what is his strategy how is he going to stop in the tracks any potential for the Jewish people organizing and rebelling he summons summons these Jewish midwives one of them their name is shif and the other their name is PU page 294 Rashi tells us they are the midwives midy they are the ones who help the women deliver their children sh is really the name shra is an illusion really to was none other than and is when a woman is in labor you have to do two things she needs to be physically treated and you need to reduce and relieve her pain physically I'm not going to make fun of anyone because then I will not have anywhere to sleep or eat but it's possible that somebody I know asks for the Ural as soon as they get the second line back on the pregnancy test when the pregnancy comes back with the second line can I have the epidural I'm ready and I made fun of but I don't know that pain I got my own curse from God had her curse but it's very painful so one of The Midwives jobs is relieve the pain release the pain whether naturally or whether with a epidural but the other is PU is to appease is to comfort is to communicate is to support is to coach verbally so who are these who are this sh and they are none over than none other than and says says changed their names why did par change their names from it sounds like they Chang their names because their role as midwives but the vision is assuming that the par is the one who changed their names not and but why says the because he had one goal we know that a person is affected and impacted by their name a parent is given Divine wisdom when they choose a name tell us that a parent has some level of Prophecy when they bestow a name Upon a Child because a name is not just a random word so we all know who we're talking talking about a name is a description and when parents choose their name they're describing the destiny of that child the Jewish name of course we're talking about the name causes the name describes the name predicts who the person will be so therefore parro understood if they use their Jewish name and that will impact who they are it will give them the courage to resist and if they use their Jewish names they won't have the wherewithal to be cruel and to kill their own kind therefore he gave them writes he gave them non-jewish names so you see how important it is and we know one of the three reasons for which the Jewish people were redeemed from Egypt is because we maintained our names our names are clothing our language a Jewish aish aish name a Jewish name reminds us who we are right a principal in high school that only called everyone by their Hebrew name to this day and it's now not only a few years later he sees me and he says how are you he knows everybody's Hebrew name he uses the Hebrew name he wanted to remind us wherever we go in life and however we interact in life ultimately our identity is intertwined with our Jewish name not our secular name a Chua not for now about using secular names and he points out that am raaid we have countless examples of am in the gar itself we have balatos and we have rishonim the rambam's father was m a non-jewish name and says while it's preferable to use a Jewish name Why was it that it's attributed we were redeemed because we preserved our Jewish names that was K Tor before we had a lifestyle of Torah mitzvos to reinforce and promote and protect our Jewish identity and continuity then the name and the dress and the language did it but ever since we got the Torah says Moshe a name is important and it's preferable and everyone should be aware of their Jewish name but but Hally you're allowed to use a non-jewish name and we do we have what we think of as Jewish names that are of non-jewish origin anyone know you you know named sender you know you get excited o sender what a h a name sender sender is short for Alexander Alexander is Alexander the Great the Jewish people named their children after Alexander the Great in gratitude to him so Jewish children you know today named sender are named after an Alexander who are all named after Alexander the Great not exactly a yish and nevertheless they've morphed and transformed into being Jewish named themselves so mosha has that fascinating KES that there's a difference when it comes to Jewish and non-jewish names before Matan Torah before we receive the Torah and after we receive the Torah but you see how important it is you see how important it is I got an email yesterday from a cemetery I did a funeral for somebody may remember I wrote a story about him who was a waiter in one of our local restaurants who was a Mitzvah he died and there was no one there to bury him and we collected the funds and we gave him a funeral Mark with the see remember the story so they need to put up a gravestone a tombstone ask me if I know his Hebrew name I don't his own family members don't know his Hebrew name so he left this world and didn't leave us with what his Hebrew name was and nobody knows it a Jew should know their Hebrew name you see how fearful par was of allowing them to use their Hebrew names andam and instead gave them other names to try to get them to overcome whatever courage they might have had per Al the says so they resisted they rebelled against parro's wishes and they enabled Jewish boys to continue to be born and and it it was God was very grateful what does the P say God benefited the midwives and the people increased and they became very strong and and when the midwives they were God-fearing they had they had a great sense of a of God what was their reward for their resistance for the Rebellion against parro for helping create the continuity of the Jewish people their reward was B God rewarded them for their devotion says the Rashi what do you mean V he gave them so says rash what was the good he gave them a good what was the good give him a stop T stock tip told him who was going to win the Super Bowl gave him a a gift certificate to nean Marcus what was the gift that he gave them thank you for the continuity thank you for keeping alive my children my my wonderful CLA Isel here's the gift rash says that's why the Torah says he gave them homes that the homes of the priesthood and Le and Jewish kingship would descend from them gave birth to MOS and Aon which is and the malus descends from Miram so why was this specifically the reward why didn't Hashem give them a gift certificate to NE and Marcus why didn't he give them a gift certificate to eat out one night why instead what was the good he gave them he gave them these homes namely they were the progenitors of what is the reward what is the correlation between the two says there should be a correlation between the Merit and the reward what is the connection between saving the Jewish people and being rewarded with this they saved the total Jewish people didn't just save those destined to be they saved all the Jewish children so therefore they should have dka received something something which is much more communal much more Collective why specifically did they receive reward for this listen to what he says he quotes from the Grizz the truth is the did not save whoa what do you mean these midwives andam they didn't save CLA Isel what does that mean of course they did did the P just tell us that they did so listen to the brisar R's Insight no because power go parro only said the Jewish males should be murdered not the Jewish females the K so if Jewish girls and daughters were destined to be born they could have married Gentiles even if God forbid circumstances would have meant that the only way they could have continuity was to marry non-js the children would have been Jewish the G tell us matrinal descent we follow the mother so as long as the Jewish girls were allowed to live no matter whom they would have married you would have had Jewish continuity so when we say them andam saved the Jewish people it's inaccurate it's a distortion they didn't save the whole Jewish people they only saved who who not all the Jewish people as long as girls were born they could have continue to have Jewish children but what is determined by the father Judaism is determined by the mother but tribe status is determined by the father if you're a CO or King so if would have succeeded in eliminating the boys true you would have had Jewish children but they all would have had non-jewish fathers so you'd have no Kim no levim no Kings so therefore they were rewarded dose what was the reward commensurate with the Merit and what was the Merit not saving the whole Jewish people the Merit was saving specifically the the boys which would have been the continuity of the K and malas and that's why it's correlated with that fascinating by the brisar very very interesting Insight Sal the brar's nephew we know him as the r has a different answer a different perspective we're still and running out of time says the that we gave them B why because houses represent leadership God turned the leadership of Israel over to these midwives the authority to lead and teach B was transferred to them K indicate the midwives yam the M tells us that am the godor the leader of Ben is when par issued the decree to kill every Jewish baby boy am divorced his wife Y in despair arguing that there's no use to having children all males would die anyway Miriam rebuked amam he said you're description is worse than parro parro decreed only male infants Must Die you're decreeing death to both male and female with the birth of Moshe Miriam prophesized he would become the Redeemer of Israel when Moshe was placed in the Nile amra became enraged with Miriam my daughter my daughter what happened with your prophecy why did you give me such advice in fact amam was completely wrong and Miriam's optimistic approach was born out immediately after the splitting of the Red Sea after moshe's song the Torah records Miriam's song as well confirming the critical role she played inim when Ben left Egypt their leader was Moshe earlier when Moshe was in midan the ruler was Miriam she earned this position because she was ready to sacrifice her life for the survival of the Jewish people so B Salva gives a different interpretation what does it mean leuna this is the homes this is the center the capital of leadership these women displayed the ultimate leadership the ultimate Vision the ultimate optimism and because of that leadership they were rewarded with being the progenitors of the Jewish people's Future Leaders that was their that was their reward okay continuing so tells the whole nation and he says the boys have to be killed and the girls can survive says Rashi who was he telling it to what do you mean his people the answer is yeah Gaz he even ordained this upon his people why did he ordain this upon his people Mo because the day that Moshe was born the day that Moshe came into this world par astrologers parro's horoscope readers told him that the Jewish savior is going to redeem them from you was just born but we don't know where we haven't honed in our intelligence tells us that their savior was born but we haven't identified him and we don't know if he's going to come if he's going to emerge from the Egyptians or from the Jews we're going to see that he's going to ultimately be in the water that's why the says every male needs to be killed not only Jewish but even non-jewish parro even persecuted his own people that's how paranoid he was because his because his prophets predicted that the the Savior was born that day he took them all out the Mahar the of prag and his gur wonders if the if the saw that the one who was going to save the Jewish people was born that day why couldn't they see that last missing piece what was confusing them wonders the Mahar these astrologers who had the capacity to see into the Future these astrologist who had access to this intelligence information that the Savior was born that day why were they Limited in what they knew why did they only know he was born that way that day but what prevented them from knowing whether in fact he was emerging from the Egyptians or from the Jews so listen to what the Mahar says he says here was the source of their confusion and I think this is a very very beautiful beautiful Insight the source of their confusion was the biological parent of Moshe are Y and Miram but who raises Moshe basar the daughter of parro raises him when she discovers and rescues him floating in the Nile and the gamar says why there in the end of sorry in the beginning of why there does it identify Moshe as a descendant of the daughter of parro after all moshe's mother is none other than y says the anyone who raises an orphan in their home anyone who adopts another is as if they gave birth and that says the Mah is where they got confused said we're looking into our crystal ball over here we're checking out the horoscope over here and we're confused we know the Savior was born but we can't figure out is he Egyptian or Jewish we can't identify we can't narrow in we can't close in on where he's coming from what confused them cuz biologic is the mother but the one who raised him and therefore also has a status of a mother is none other than the daughter of parro what you see from this is when the gamar says that if you raise an orphan if you adopt a child if you educate you shower love you're generous and sponsor a child it's not only kuu the word kuu means as if but as if doesn't mean as if because if it only meant as if the astrologers wouldn't have been confused they were confused because theu means not justu it means it's your son Moshe had two mothers he had a mother and he he had a mother B the daughter of parro not not as if she were his mother but he had two mothers and the says from here says he the PO debate let's say a person doesn't have biological children of their own or let's say they have children of their own a person has 10 of their own children and yet they have an endless heart that has so much love to give so they nevertheless adopt can you fulfill puru they have 10 boys and they don't have a girl yet so they adopt a girl they have no children they adopt a boy and a girl can you fulfill the Mitzvah puru the Mitzvah to promate the Mitzvah to have children can you fulfill the Mitzvah by adopting so the from this and from this confusion of the astrologers that you see that a person who raises a child not not as if they are the parent and therefore maybe their the says so the the pre when it says kilu does it mean literally or is the kilu only as as if but Dr brings another R and I don't know if the person who asked me this question is listening right now but a few weeks ago when we learned earlier in saer braus one of our listeners sent me an email with a wonderful question we said that at the end of the story that what was the dream that Yosef had that alienated his brothers the dream he had was that the stars were all bowing down to him Sun and the Moon and Rashi there tells us that the dream meant that not only were his brothers bowing down to him but his father yakob and his mother Rael and that these ran said that those dreams came true when everyone descends to Egypt and they uh rely on him to live they are K bowing down to him so one of our wonderful ASO listeners emailed me the question I was hoping at the time nobody would ask and said what do you mean the dreams came true where was RA his dream included his mother and his father son of the Moon bowing down but where was raal raal had already died she never came down to Egypt so how could how could the ran interpret it that way so I didn't know then but let me share with you now listen to what R Dr answers the and his father yelled at him even that yakob was bothered by what are you dreaming and Rashi said that it was his father and his mother and it was RA even though she died so what does it mean so listen to what he answers he says who is the one who raised him Ro died it's referring to his mother had died but who raised him B raised him when yob dreamed of the son of the Moon it wasn't his mother ra it was B who raised him and here's another example of the same principle that the one who raises is not as if they're the mother they're the mother so when he saw the son of the Moon it wasn't yob and ra it was yob and b i bah B is not his mother bah is his mother ra is his mother but when she died and bah took over and raised him bill was his mother that is proof number two proof number three says it says marries the daughter of saysa is the mother of who was alive even though this girl who ysf married is the daughter of Dina it's his niece nevertheless identified with a because that's the one who raised her that's the one who raised her and he has all these examples and he concludes her of Dr the section if you have AAR if you have a legal document and you write about someone who adopt you that they're your father or about the child that they're your son the document is binding why because the one who adopts the one who raises a child is the father and therefore it's not MF it's not counterfeit it's legit it happens to be inba today if somebody adopted a child we write Ben so and so God who raised them but strictly speaking the ra writes or in the context of other legal documents then it would not be M it would not be counterfeit because taka in fact that is considered binding that is how the that is how the Rasin Ang says my mother told me what do you mean your mother you're an orphan your mother died whom was he talking about he was talking about the one who raised him because the one who raised him he called her mom it's a very powerful lesson particularly for those who don't have children that if you if you adopt and if you nurture and if you provide and if you support a child it's not as if they are your child Hally they are your child says maybe you could be the writes you can say that they're you could write that they are your child in legal documents not as if but they are they have the status of being your children we'll come back to let's do this next piece this is an important piece how much time do we have o not a lot this piece do we have time for so many great pieces here um yeah let's do this piece peric B P skipping ahead peric B P appears in the art Stone on page 296 I was going to tell you a great Revol you'll have to come back next year why doesn't it say their names why is that Anonymous as if we haven't already met them a man went from the house of Ley and took a woman from the house of Ley we're about to tell us your name so why not tell us the name then and these of course is the union of of and they give birth to and they give birth to Moshe so anyway they put him in the in the in the Nile and he's floating the door of goes down to bathe in the Nile and she's with her made servants and they see this Arc floating and she extends her hand and miraculously it stretches and she's able to retrieve the the basket with baby Moshe Rashi tells us that she goes to the Nile to rash says why are we calling her she rebelled against the the idolatry of her father of par the door of went down to wash at the Nile M says theim what does it mean that she went down to the Nile to wash she went down to the Nile to wash the idolatry of her father off of her that's how the gamar mill understands so on this on this P we have a lot of questions number one why does it say to wash on the Nile what should it say where do you wash in the Nile not on the Nile number one and many ask Rashi writes the had Steps From The Palace had to go down and that's why it right so Rashid RA are both bothered by this question and they each give their own answer why does it say she goes down to wash on the N why doesn't it say she goes to wash in the Nile they each give their own answer but moreover you could ask why does it say she goes to wash from the Gil the idolatry of her father don't say she went to wash from the idolatry of her father say she went to wash from idolatry she went to go wash from aara why she went to wash from the idolatry of her father number two number three number three what happened when she went there she is raised saturated marinated in the in the contamination of Egypt she grew up in the Palace of her father he is the source of the poison our whole life is paganism and ID Tre from where did she in that moment draw the strength where did she draw the strength I'm leaving I'm abandoning I'm rejecting everything my father stands for all of his Pagan idolatry I'm washing it off of me at Deni where'd she get that strength from a magnificent interpretation why wonders does the Torah introduce this whole section this whole part of the narrative by telling us that a new king arose everybody knew that y saved the economy y saved the economy that was for that period but why did the economy continue to grow and why did the economy continue to thrive where did that come from so listen to this inside of the S Yakov you remember gave a br to parro and what was the BR yov gave to parro that the Nile should always be high the Nile should always rise the Nile should always nourish and feed the land there should be great parosa great income and so the Egyptian people looked and they said to themselves first y saved the economy and then his father yob gave a blessing through which our economy continues to thrive and is at Old Time highs why because the Nile is at this tremendous high level all of the prosperity and all of the success it's because of the blessing of the father of the Jewish people Yakov and where was that blessing specifically the blessing was on the stock market and what was the stock market of Egypt the Nile River so the Nile its success its blessing its Prosperity was all identified and connected specifically to yov who had blessed it so now says we can understand the there was a new king who arose who said you know what the success of the Nile is nothing to do with that old man he had forgotten the whole story he forgot the story of Yosef the Eon saving the economy he forgot the story of Yakov blessing the Nile and he said the Nile is mine I made it I'm responsible for it I've raised it the economy I've raised the Nile this has nothing to do with the blessing of yob like yose said I am the I am God and it's because of me that's the so sayuk were running out of time but you can imagine the rest of this magnificent peace what happens the daughter of parro she didn't decide it suddenly and out of nowhere and why is she washing off specifically the idolatry of her father what happened was she's studying history and she remembers that there was a yosf who saved the economy and she remembers there's a yakob who blessed the Nile and she says to herself though her father's arrogant and her father's trying to take credit and her father sees himself as a de or a God she says something's wrong that that's not how it happened that's not where this comes from so she goes down to wash off the Nile what is she washing off to wash off the idolatry she's washing off the Gil AIA the idolatry of her father Alor about the Nile what a shot she's washing off her father's idolatry about the Nile a person could succeed in the stock market and say wow that's all God will it he gave me the idea he gave me the investment advice it's all hasm or a person could say it's all me she's washing off her father's idolatry worshiping herself about the Nile River what a it was worth tuning in today just for that even though there's so much more I don't have time to tell you oh so much more so many more gavala pieces there was another of Dr which was so important to tell you about is I'll mention it tomorrow in theun tune in tomorrow morning 8:45 theun because what a message about in our when Moshe is introduced as is when he saves the girls at the well in midan and he says it's not they and they come back and Report there's an is who saved us why do they call mosha is it's a very powerful important point we'll talk about it tomorrow in the Amun 845 8:15 1 is the 10 minutes of meeting of 9:00 tomorrow night we go behind the beima until then stay happy stay healthy stay holy we barely covered anything in the paraa forgive me but it's such an amazing para you'll come back next year and we will cover more if you're watching watching on YouTube please subscribe to our Channel even if you're not please do have a phenomenal fantastic day