Snapshots: Climactic Moments| Rabbi Shmuel Goldin

we're going to instead of focusing on one specific section we're going to take a look at a series of sections because what's happening now is we're reaching the climactic moments of jat M and as we reach the climactic moments there the Torah speaks in tato fashion really a lot of things happen at once so we're going to look at some of those issues some of those uh texts and understand what what exactly we're being told we'll start however with uh point that a lot of people don't recognize and that is we're setting the stage here parro offers a series of potential compromises as the plagues continue Moshe refuses them all but each one of them has something to teach us so let's take a look at the first the first on your page is a worship in place by the way I have different page numbers than you do because this is the teacher's guide so so therefore I just I'll have to tell you where we are based on the text itself all right so we're starting with Worship in place what you're asking for is an opportunity to go three days away to worship God why do you have to go away worship right here right here I'll give you an opportunity you can you can go worship Moshe says it is not appropriate for us to do this because we are going I'll use the English here we we'll fine tune it in a moment we are going to sacrifice that which is Untouchable or an Abomination to the Egyptians before their very eyes will they not Stone us it's dangerous we can't do it here so F parro turns and says absolutely not and I'm going to I'm going to S not let you out now why does Moshe couch the refusal in those terms why doesn't mosha simply say no we won't do it here we we're asking for a three-day Journey let us go why does he couch it in terms of potential danger for the Jews turns to the phrase and he says you can understand that phrase in two ways either you can understand it that it is that what is discussed it is discussing to the Egyptians that we should sacrifice their gods which is the animals that were sacrificing or it is disgusting to us that they do those sacrific IES that they they they actually use those animals as Gods whether or not in any case whether or not we express it he goes on to say that what we're doing is we're turning to parro and we're saying what you consider holy we don't and the lesson if I could take Rim ref's lesson a bit further perhaps what Moshe is saying is not only that what you sacrifice is an Abomination Egypt is antithetical to our worship we we can't for example some of you may remember we we learned about L and sadome and how L was pulled into sadome basically St is not a place where you can be Jewish Egypt is not a place for the birth of our nation and in a sense that's what he's saying he's saying we can't do it here now he goes on to say it's dangerous as well but I believe that the Eternal message of that he is we can't start here we have to be out of here rejecting your all the things that you've tried to teach us all the things that you've foed on us we're rejecting all of Egypt we have to go out next the next one is even more dramatic and question that that it raises immediately is is is obvious I'm taking a look at B whom are we talking about so what happens at this point is a parro the Servants of parro turn to parro and say what are you doing to us laav like the gazin might be turning to Kamas if they were smart and say what are you doing to us right in other words you're we're dying here will we please do what they want so Moshe is called back in and parro turns to mosha and says go worship your God who's going to go tell me who you're who you're taking with you to which Moshe responds with a very famous response we're going to go with our old and our young and our sons and our daughters that with our sheep and with our cattles now because it's a holiday for God for us let's deal with both question and answer why how can parro turn to Moshe at this point and say who's going to go isn't parro aware by now that what mosha is asking for is the total Exodus of his Nation for three days at least right we we'll talk about that later so why is he asking me secondly Moshe and we've noted before that one of moshe's traits was that he was not very diplomatic unlike his brother Aaron right unlike Aron but the lack of diplomacy here is startling why doesn't he just say we're all going to go right pyro we're all going to go that's that's the answer what has been on like throwing it in the face of parro why is he doing that so you have to understand that much more is happening here than that simple dialogue between the king and and Mos this is in a nutshell a conflict between two very powerful ideas one idea is is the idea of Egypt which is religion is relegated through a select few right we have our priests they they're dealing with religion they'll take care of it and and all sorts of superstitions etc etc but real religious worship is taken care of by a few and therefore Haro is saying to Moshe if you're really telling the truth who's going to go are gonna go who's going to go tell me but I I'll let I'll let that handful of people go out to which Moshe responds you don't understand a new world is a borning a new a new a new Vista What's Happening Here is a a religion is being born that will require its young and its old its men and its women every Everybody everyone is involved because this is what we're talking about is a celebration to God for us that means everybody and basically he's saying the new way our new way is distinct from yours you will relegate religion to a select few and we will say it's totally open to all and not only totally open to all if one is missing then we are we're we're that's demerit for us that's that's a loss for us everyone has to be there any anyone that's not there it's it's a loss not just for that person it's a loss for the community okay so that that's the second compromise pyro says go but he says who's going to go the third compromise yes please okay there is a there is a debate there is a debate there is a debate between those who say that parro continues to feel that it's a three-day journey and those who say that by this time or by at least by The Exodus par has come to the conclusion that they're going for good and we don't know that we we we'll take take a look at that debate and where it leads us in a little in a little while you're assuming parro got it all right you're asking wasn't wasn't parro affected by Mosa's answer theat threatened yeah and my the answer to your question I believe is he's not going to let them go even for three days why because forget about this statement if you allow your slaves a glimmer of Freedom they're going to change completely all right and that that's why tyrants throughout the world and remember it took a lot of things to to subjugate the Jews we said it didn't happen all at once step by step give them a array of hope they either they won't come back or they'll come back a different people but they won't stand stand for so that's that's that's why as I said tyrants throughout the ages have subjugated people to the point where they won't even allow a glimmer to come out because they're afraid of it they're afraid that it will blossom into much more I don't know whether parro got it but we have to get it the message that mosha was giving here and know right in other words what what we learn from this section is is exactly what we need to know which is that our religion is different from ancient religions because we believe that everyone is involved yes right that's a very interesting point is this the first place parro says okay I hear you argument just take the men and is this the first place in in the Torah where it's indicated that the women have a role to play in the nation the answer probably is yes and other what do I mean by that everything before this in terms of our history was prehistory it was the patriarchal era but it was the patriarchal and matriarchal era let's let's remember that in fact at least in two occasions it's because of the late the women that the process continued right in other words with Abraham when he was told by SAR to kick out ismile and by yov when he was told to deceive his father without going into to uh all the details there so that clearly the the model from the patriarchal era is that the women are not only involved but they're essential now that the nation is being born this may be the first place that it's spelled out as part of the nationhood right in other words now that the nation is being born the Moshe is saying we are a different Nation we're different and we involve everybody yes one last comment yes okay all right yes the they they say they the Torah talks about 600,000 men but there weren't Millions there cou first of all he never says he'll bring it back all right that's that's why some people say there's no outright lie there he says well go for three days what well the answer is the plagues look what's happening I mean has he comes to a point where he has to agree right he has no choice you know I Doos the debate that's taking place now is it the right deal is it the wrong deal many feel that netan had no choice by the time that deal came on the table that Trump trump was forcing him others were for I don't know the truth and I don't and I also I'm torn about the deal because I I celebrate the reunion of those families and I mourn the release of the terrorist so I don't know what the the answer is but the point that I'm saying I don't want to get political at all what I'm saying is that parro is by the time you get to makas boros by the time you get to that last plague Paro has no choice that's it he he's he's moved to the point where he's got to let them go all right one final potential compromise and this one's a little rough parro turns to Moshe and he says live go all of you can go only your sheep and your cattle leave behind wow that that sounds like a good deal right doesn't it you know it sounds like a like a reasonable deal well we're we're going for three days we'll come back right that's true however what does Moshe say and moshe's answer is very strange he says you are going to give us animals to service to who's in our service for God and also our cattle will go with us now it seems to me that that's backwards right shouldn't he say our cattle will go with us and not only that but you're going to give us animals too right that's doesn't that sound right in other words not only this but this it's backwards not only will we use our own we'll use yours so what he's saying clearly is we are making up the decisions we are independent you're you don't want us to take our cattle not only because you want to hold that over us for us to come back but because you want to control the the the under the uh unveiling Cog you want to have you you don't want us to have Independence and use our own things to worship God you want want us to use yours and therefore I'm telling you yes we'll use yours you're going to give us you're going to give us wealth but at the same time we are an independent people and we will not rely on your benevolence to give us to give us things to to use for for our worship again not to get political but one what one of the things that we're learning in in Israel now apparently is that we can't depend in the long run on anybody else that we have to create our own and and and and and and without that then we're always a bit in danger all right all right so those are the three potential compromises the next thing I want to look at is a very interesting mystery and that is there are particular points in the plagues when the Torah says Goen and the Hebrews the Israelites were spared but it only says it at certain times there is no mention of Separation by D by the blood right Fara by the uh frogs and by the king and by the lice so what does that mean in other words if the Torah is telling me that the other plagues spared the Jews excuse me that the other plagues spared the Jews then I mean that the that these place where it says specifically the Jews were spared right why why doesn't say it here what does it mean if you're if you're specifying that it didn't happen by those other plagues then by deduction I would say that the Jews were not spared so there is a a and I a very fascinating debate between the ramban and the Ezra all right I'm section Roman numeral 2 play by a mystery the ezzar comes along and says listen listen there are those who say that the first MAA you know spared that they the Israelites didn't have Dom that they could have water no one else did but they did no says the ezrael when the Torah does not say distinctly that the Israelites were spared they were afflicted by the plague as well wow Right Along Comes the ran and the ramban says wa one second no I'm wrong I oh that's right that what I just told you was was the what I just told you was the Ezra but the Ezra is the second one rather than the first on your she right the ramban says no the ramban says all the plagues did not touch one Israelite why does it say it by specific plagues because those are plagues that are spreading naturally and I would have thought that they would affect the Israelites so the Torah has to tell me that they won't but I want to look at the Ezra for just a moment not rejecting the ramban perhaps he's right it may be that all Israel was spared all of the plagues why would according to the Ezra why would God afflict the Israelites as well and I'm going to offer two possible answers I don't know if they're right but two potentials and both of them are important the first one is we've learned and this is a hard thing to say and and I'm not blaming the victim but that we've learned that the Israelites were somewhat culpable please the seat use the seat okay oh yeah yeah oh okay that's fine no no problem at all no problem at all Okay so we've learned that the Israelites had a hand in their own enslavement didn't we we learned that they broke out of Goen and they went and they began to assimilate into Egyptian culture so perhaps a who is reminding them you have a you have you have to feel have some pain here too because you played a role in your own enslaver that's one possibility the second possibility which I think is equally powerful is Hashem says the following by afflicting the Israelites you cannot be surrounded by pain and remain unaffected you have to be you have to be a nation that if those around you are in pain even if they're not Jewish you feel they're even feel their pain and therefore to spare you from all of the plagues be giving you the wrong message it would allow you to see that pain and remain unafflicted yes so the answer to that is that it does this Evan Ezra's saying that those plagues the Egyptians could have said look it's affecting them as well but all the others didn't all the others didn't touch the Jews so yes it's it's creating some of a buffer right and potential misunderstanding but when you take them all in all in total clearly clearly the Jews the the the plagues were work miracles okay yes I'm sorry one last yeah right that's one of that's that's one of the places I didn't say it did I that's one of the places where the darkness it says so the Jews were not affected by darks so there interesting medish it's not P shot clearly he's asking about just for the audience outside he's asking what about the medish that said that the Israelites died during kosek and the answer is it would seem that for those according to the medish who deserve to have kosek were affected yeah but the whole idea of them oh that oh that's a good Point excellent maybe she's saying the Egyptians didn't see them die because they were in kosek and that was the point so that's a good answer too all right excellent that's a better answer actually all right so now let's go to the to the real climactic moments before us and and this is appropriate for us also because it's par we're talking now about so parro lets the Jews out the Israelites not Jews let's the Israelites out right and then God does something strange D I'm looking at said all roads lead to the Sea setting the Stage B mdam tell the Jews the Israelites to go back not to keep going forward to stop and to take some steps back why why is he telling them to do that and then and he tells you the reason and parro will come to the conclusion that you don't know where you're going we'll come back to that then the Torah says the following after Harden his heart he's going to come after you the last underlined [Music] section literally and it was told to parro that the nation fled hold on he was told to parro that the nation fled parro was the one who in the middle of the night said get out of here go so what is V God Farrow that the nation fled so what answer is that because of return turning backs somewhat parro comes to the conclusion that the god of Israel is not leading them anymore that somehow he they're now vulnerable because if the God was leading them they wouldn't turn around and come back they're obviously lost in the desert they're confused so therefore now is a good time for me to go the other possibility is brought by the medish brought by brought by Rashi turn to the next page well my next page I think it may be on your same page Rashi okay what what page is that four okay good thank you octo on the fourth day and the fifth day he starts going what is what's this medra saying this medra says that parro put spies in with the Israelites and they came back to report at the end of three days hey parrow they're not coming back you thought they were coming back right they're not coming back and therefore parro says if they're not coming back I'm going to go and I'm going to absolutely go after them now both of these approaches the second one in a in a very powerful way indicate that the scene at the Sea The Parting of yamu was inevitable and God orchestrates the pursuit of the Egyptians towards the Israelites right in other words the first one says he has them go back now pyro comes to the conclusion they're confused and he's chasing them the second one though goes even further the second one says that concept of three days which was given to Moshe at the snet already before The Exodus Story begins and those three days are carried Through The Exodus story was all a set up was all a set up God is setting up circumstances where you tell him three days just keep going and he'll chase you and he has to chase you and what has to happen is the Egyptian Army has to be decimated and destroyed and you have to see that destruction because it will never be free unless you unless you witness that so but but it does it creates the medich creates a a a little discomfort doesn't it that that we would be setting up the pursuit only to destroy them where God would set up the pursuit only to destroy them so there there are a lot of a potential answers and by by the way rashim says after the 10 plagues parro sent the people away with full idea of they're not returning so that's the the the debate does parro still think even at the end of the 10 plagues that the Israelites are coming back or does pyro come to the conclusion that no they ain't coming back and then he hears there they are confused and then he pursues them in spite of the fact that they we're continuing to go so there are a couple of answers as to what why we would be more comfortable with this possibility of God setting up this this deceit one is especially if parro continues to believe it right one is all faar and Love and War right uh when you're fighting when you're fighting an enemy we don't we deceive enemies when we fight them sure we do we send spies we do all sorts of things things we play tricks we try we try to do this we try to do that what beepers very good very good right so so this this is this is all in line with that concept that you can do it if you're fighting a difficult enemy and you're fighting the those who enslaved you it's fair to deceive them and sent this up by the way there is a interesting illustration in the townwood talwood doesn't usually illust does not illustrate right but there's a drawing which shows that what based on the text in terms of where they stopped after yamu that the Israelites went into yamu see but didn't get to the other side they turned in a semicircle and came back to the same side which means that the chicken crossed the road to get to the other side right no we did not cross the road to get to the other side we crossed the road only to destroy the Egyptians and that's again the idea being that and and I believe I believe that that Hashem knows that it really is essential for them to see the total decimation of Egyptian power if they have any chance of being free and we know as I said before that this generation a doesn't make it inite of all the things that God gives them yes okay right there are insisted all right I'll I'll say that so everyone can hear it's very good there there are those who take all of the 10 plagues actually and divide them and show that they are measure for measure but this one's really clear you threw our kids into the Nile Egyptian Army will drown in yamu so therefore yes Egyptians I no I don't think so I don't think so in other words they were they were in I according to that interpretation that they came back to the same side obviously you can't have the Egyptians standing at the same side they would then just turn around EXA going into the sea so the answer seems to be according to that position that the the the Israelites went in they were still in when the when the disaster hit the Egyptians and that's what it seems all right but according to that position all right yes right okay so the answer the answer for those that are watching on the tape perhaps so nobody heard you um you're suggesting or you said that Rabbi sax suggests that naturally naturally the Reed SE potentially splits or Retreats and the Miracle wasn't that it happened the miracle was that it happened now and the answer to that I think is God works within the world sometimes it could be it doesn't have to be right I don't no I wasn't there but if it happens naturally it certainly is not something that would shake my belief we're going to come to in the Torah text after this we come to a place called Mara and in Mara the bitter the bitter Waters what does God tell Moshe to do take a tree a wood and throw it into the water say some of the commentaries that was a natural Miracle it so happens that that particular tree sweetens water so what God told him to do was well within the bounds of so so it's possible I don't know it's POS doesn't have to be though that's the key does not have to be that it could happen naturally because we believe that it would have happened supernaturally if if it needed to okay so yeah right okay they answer okay still my she's suggesting that we need to recognize that everything is from Hashem I happen to think that that's the message of Mora in other words I happen to think that after this splitting of the sea which may or may not have been miroculus in terms of the actual split this was definitely not according to some this was natural and Hashem is saying look at the world around you I created everything and look at the Wonders within that world here's a tree that sweetens water Etc all right correct we don't know why things happen right okay good good all right let me go on I'll take questions at the end okay the next fear and response section B is chasing them they they come to them they catch up to them a six six at the top okay they they come and they they catch up to Israel by the Sea Etc and then it says the following far grew near Israelites lifted their eyes and they saw they saw Egypt traveling behind them by and they great fear now the P shot of that PK is harro Drew near with everybody and they saw everybody but the Malin does not accept P sh and it's very interesting because I think that it speaks to our own experience in a very real way and that is what happened parro hick parro Drew near with his chariots and his people this Army and according to malim they weren't that afraid the Israelites because it was a small number of people they could perhaps fight Etc but then behind parrow and the Army was a horde of regular Egyptians a crowd following the following parro in the Army and that that he says read the text parro parro look Egypt is is Pursuit and no may be not only following us but following par that's it's a fascinating thought it's fascinating thought and I know I I knew this interpretation many years but I I don't think it really hit home until I saw those horrific horrific scenes of the other the early some of the earlier hostage releases when you saw what it means for a mob and and the comments that have come back from the hostages which have said everyone hates us everyone there they're all terrorists kids are growing up terrorists they're all so this is this is what that were afraid of what they were afraid of was that mob that that hate that that that we can't live with that we can't defeat that we're that we're struck G to have to we don't know what we're going that's right well said well said correct correct all right that's pointed out that unfortunately what that's what happened on October 7th as well well that initially the the ones who were trained or whatever came and then the population followed and did did did horrible things horrible things okay all right so so therefore now we're standing at at yamu we're looking we're seeing if the Malin is correct not only parro and his army but we're seeing Egypt following us and the Torah tells us what happens and look at I'm looking now at it's on mine is seven but I think it's probably six on yours seven okay okay so what happens the Israelites turn on Moshe and they say what the heck did you do to us weren't enough graves in Egypt right we we could have stay there and die we had to come here to die to which Moshe responds don't be frightened stand strong and see the Salvation Redemption of God a that God will do for you today next p and he ends God will fight for you and you just just be quiet all right now let's stop there for a minute the rabbis ex say that based on moshe's response and this is a medish it's not in the text that the Israelites divided themselves into four groups he told not Fallen not consciously but they were divided by their by what they wanted to do one said let's go forward into the sea God will say oh maybe God will save us we don't know one said let's go back to Egypt one said let's fight them and one said we'll just scream we'll just to to God and God will help us now Moshe responds say the rabbis to each of these groups when he when he when he responds to those he said let us fall the sea Moshe said stay firm and witness what's about to happen to those who said let us return to Egypt he says for who are see as you are seeing Egypt today he says as you're seeing this this country and these people today never see them again then those who said well let fight mosha says God is g to fight for you and for those who said let's scream and yell and cry all right Bosa says at we be quiet so what the rabbis do is they divide up moshe's response now why are they saying this why so what one indic one answer again what do we learn from a medish medish again doesn't have to be historically accurate but it teaches us a powerful thing and that is that we tend to argue with each other right and from and from the rabis from the the rabbis position what they're saying is at this critical moment we acted in kind we were this is what we do unfortunately and we weren't one people now it's understandable then because they weren't even a nation what's not understandable is that it continues in our own day about things that are not important and I my one of my first I don't know if I told you this one of my first experiences in the rabet was I was Ren pic Maryland before I became the r in in Anglewood and I went to what was called a steering committee meeting because the SCH didn't have a board because was a branch of another SCH and the steering committee was having a meeting what I'm a witness to that to that event the had enough money to buy chairs or tables it did not have enough money to buy chairs and tables there were two factions there was the chair faction and the table I I kid you not and the table faction and they were going at each other as if you know everything dep you're you're crazy you don't know we need the chairs no we need the tables Wonder tables will have chairs back and forth and then one person who was in one of the factions I don't know which one let's say the chair went to the T decided to and he was a traitor was a trador all right and and I'm looking at this and I'm saying my God what what have I stepped into here right this is this is this is my career people like this and rabbis will tell you but what what do I think was better irrelevant irrelevant to our right correct all right so so therefore all right so what's happening what's what we're saying is that you know we we tend to argue too much and it's it's it's a problem it's a problem and that's why the rabbis say that what happened at yam was that we argued because they knew that's what we do that they argue in the yes they do that's correct sometimes the argument can be good you can walk into a Bas medish by the way and witness the learning there and sometimes in certain they are screaming at each other right but it's okay that that's that's an AR argument sh sh right that's for the sake of of Heaven all right I'll take take it e okay go ahead that's correct the first thing they did was attack mosha correct and that's telling as well correct correct all right which means which which is why I was afraid when I saw the chairs and the tables what what's going to happen if uh if they turn turn on me right yes that's correct correct he's answering he's patient with according to the medra it's okay that they have the four groups maybe because he realizes that they're just beginning hopefully they won't be this way all the time all right right hope he wasn't he wasn't right okay and I mean I could tell you other stories about board meeting I never I rarely attended the board meetings after that in any show I was in let who W I don't remember DNA is this where it became part of our DNA I don't know it seems to have been in BO all right let's go we got two more two more things I think we need to look at there's another thing that happens in that paragraph which is very very powerful and that is Mos turns right God is going to fight for you and you just be silent what is the next person uh God says hey hey wait a minute why are you standing there calling out to me what you've got to go and you've got to take that first step and there are very many med rashing about how that first step was perhaps is the most is most famous but others say certain tribes it's etc etc but what Hashem is saying and the rabbis take it further the rabbis say but also sha at the bottom of the page Moshe was prolonging his prayer what was Moshe doing he was Ding and God turns to him and says my beloved ones are drowning in the sea when you prolong your prayer you got to you got to do something you got to move and this is a an indication that throughout our history we can't just depend on a cter barrow we depend on him we depend on we know he's in charge but he's depending on us he's depending on us to take the first step he's depending on us to do things yes right okay very nice very nice what okay so she St for those who didn't hear she's defending I was a prosecutor and she was the defense attorney she said that it's amazing that if we take nakon benov as the first to enter he is the ancestor of Boaz Boaz and Ruth I'll take it further Boaz and Ruth created the lineage from which D comes so it's very nice and that and she said it suggested that it is in our DNA to to move to meet the challenge yeah not everyone's okay not okay all right let's go on two more two more things the last two paragraphs we're going to look at right the Israel went into the dry land in the midst of the Sea and the water was for them a wall to the right and to the left so the rabbis look at that particular language and they paint a very different picture of Camu that you and I are accustomed to we're accustomed to sea splits and we run in as a nation say the rabbis the split in the sea was a sh what's a sh a narrow path a narrow path and in fact some Med rushim say they were 12 narrow paths for each a but one way or the other a narrow path and they say the word b carries you to bhe at Hari going he goes into the midst of the cloud so this is the same it's small path now I I I've wondered for years whether or not what the Cal are saying perhaps they are perhaps they're not is that for each Jew who had the courage to step into that sea it was a narrow path right at that moment at that moment even if you're surrounded by everyone else you're taking a risk right so it's not that we all went in triumphantly it's that some of us hesitated some of us didn't we because sh what's a sh a is a narrow path you're going in and and you're frightened you're frightened so that's a possibility what they're painting and maybe our vision is correct and they're just saying it in terms of how they felt and finally the last paragraph I'm going to look at okay after jamsu how do how do the Israelites react what sing right they sing and they dance correct but then after the Nations sings and dances all of a sudden we hear Miriam takes the symbol on her hand and she brings out all of the women they continue and they dance as well so why what what's going on here did they dance when the others danced as well or they waited for them to finish what and why is it why is she called Miriam Han at this particular moment she knew to take the instrument all right what say again she knew to take the inst right right she knew to take the instruments all right or and she KN may but but what does she say and this is this is my own you'd like it or not what what right she's only our own sister because when she saved Moshe she was our own sister at that point that's one one answer there are other answers as well but that's really an issue in the sentence too but look at the text look at the text she says sh sing to God sing to God for he is great Chariot and Rider has drowned in the city now what's the question question is that's similar not exactly the same as the first sukim of oosi so does that mean that she sang the whole song and she just began with this I'm going to suggest no I'm going to suggest that Mir Miriam is the smartest one there Miriam and and I can see it you know in time in terms of wives giving their husbands advice Miriam turns to Moshe and to Aron and says what are you singing about you're saying someday the Nations will tremble this will happen that will happen the only thing that's happened so far is that's worth celebrating but then you got to move on other words it's limited basically we are we God saved us this time but don't sing and dance for the future and it's proof that I may be right the Torah in the next p and you don't have the Dots here had says something very interesting it's the only place I I think that this verb is used it says made the Israelites leave yamu right in other words they were they if we if he had made us leave we would be still dancing and singing at yamu right in other words the point being that it it you can take you can take that suggestion on that pral loone or you could take it as I did as a response to right and therefore what she's saying to them is be realistic see what's happened celebrate what what you're celebrating but stop with these visions of the future nothing will happen unless you move on that's I was going to I going to say that and I didn't correct very well said but that in Miriam says Shem sing to God which is in the present and air is couched as then we will sing right and that sets the stage for what follows which is the song contains prophetic visions of things that are going to come which Miriam may be saying won't come unless you start moving right so that's that's the possibility yes interesting all right that she that okay could be could be it it's not push a sh but it's an interesting interpretation that the women started the singing and the dancing and the proof of that is or the support comes from the phrase vatan which is in the masculine right or the speaking of the and therefore perhaps they responded to her singing okay we're going to stop there um I thank you very much have a good day