The Secret to Letting Go of the Past Hidden in the Bible - Rabbi YY Jacobson

One of the challenges in life or I should say one of the opportunities in life is flexing the muscle of experiencing everything that has happened to us with us connected to us in our life and yet learning from them rather than getting stuck by them. We have a cellular memory of almost not almost of every single experience from the moment of conception. And uh how does one move on? How does one move on without stepping away in the sense of I'm naive. I don't remember anything. But how does one in a very integrated and conscious and loving and healthy way have the courage to be able to learn from the past? but not remain stuck there practically, emotionally, psychologically and spiritually. The Tyra, as you know, we always talk about the fact is the blueprint that the creator has given the Jewish people and humanity to navigate the voyage of life. Everybody remembers the days before Google maps and GPS when you were going with your husband somewhere and he did not ask for directions. You remember? And he got lost cuz he knew better than everybody else and you had to stop in one gas station, a second gas station. Nobody will realize how much weighs and Google maps have created. The problem is those who don't even listen to directions when somebody is telling it to them in the car because it's a woman's voice telling him what to do and he has enough listening to one he doesn't want to hear another one. In life we have a GPS called God's positioning system. The voyage of life is complex winding roads. We can end up in traffic jams. We can get lost. We can end up in a ditch. Or we can simply go in the opposite direction. So the real function of Tyra is to be a blueprint. It says in Zar that the word Tyra comes from the word like mor a mor is a teacher an instructor. The job of a teacher is not to give in not only to give information especially in today's day information is available. It's to guide it's to mentor. It's to become a trusting voice and presence. Tyra is not a book of laws only. It has laws of course. It has history. It has stories. But it's a blueprint. It's a guide. The word means instruction, lessons. That means any story in or any mitzvah in if you don't see in it a lesson for your life, we are not touching the core texture of that message. Because if it was just here for history, there's so much that was deleted. If it was just here for laws, so many laws are cryptic and some are not included. Certainly not explicit. The real genre of Tyra is there's history, there's laws, there's stories, there's mitzvah, there's speeches, there's presentations, there's all types of events, but everything is it's a lesson. It's a blueprint for life. And today we'll see how one story in Paris Matis literally a few words that are inserted that don't belong there or something very strange open us up to a grand subplot that it's conveying to us in a very very profound way with tremendous implications and applications for everybody's own journey in life both as individuals each one of us individually and as a collective unit as part of families, communities and of course as part of a nation and as part of a world. The context of the story is known it's midbay which means numbers chapter 22 parish matis and the background of the story is that the Jewish people are now at the cusp of the holy land. It's been a long journey as they say 40 years in the wilderness and now it's ending. This is the last months of their time in the wilderness. The Torah now is finishing up the last stories and then next week already we start which is simply a speech. The last final will and testament of Mishenu that he presented over the last five weeks of his life. That is Mosha speaks over five weeks. The last five weeks of his life. A month later they will enter into the land under the leadership of Joshua Yahua. One of the last stories when they are already at the border, when they're already close to the edge and they're about to go into the holy land is a sudden shift of plans. That's not expected. What happens is two tribes come to Mosha and they say, "We have a dream. We have a dream. I have a dream and our dream is we would like to settle what we call today Trans Jordan. What's Trans Jordan? If you're familiar with a little bit with the geography of the Holy Land, you have the Jordan River. It's called Yard. You have the eastern side of the Jordan, which today is known as Jordan, the country of Jordan. That's on the eastern side of the Jordan. It's called Aarin Misra. That's Trans Jordan. And then you have the western side of the Jordan. Some people might call it the west bank, the west of my west of the Jordan where you have the cities of Urik and so on and so forth where the Jews would enter into it is through the Jordan. Two tribes come and say we don't want to cross the Jordan. We would like to settle in the east Jordan which there was a lot of territory after the wars that the Jews fought against and who came to attack the Jewish people and try to annihilate them and in a defensive war they were victorious. There was a lot of territory. We would like to stick it out here. Mosha's response is to put it mildly very unfavorably. It's the longest and one of the most scathing presentations in the Tyra. Let's see the story inside. I'm going to read it fast and translate of course because I want you to hear the language and then we're going to focus on one detail which becomes very very enigmatic. Okay. Now it's going to be your job to figure out something that it's a serious class. What do you think? Think you graduated by that's it. It's over. Education stops when you're 18. Doesn't work that way. [snorts] [laughter] I want you to listen to the story and you'll see hopefully [laughter] something that is strange. Something is weird. Something happens that doesn't belong to something happens does something that's not expected at the end of the story. We'll get to it at the end. So let's see. This is the context of the story. There's two tribes. The children of Ru, the children of God, they have a tremendous amount of miknah. Mikna means cattle, flock. They have an enormous abundance of whether it's sheep, goats, oxen, livestock, which means very very potent, a very strong army of livestock. And they observe the terrain, the land that's called Yaz, the land that's called Gilot. It's amazing for pasture. It's amazing to graze animals there for animals to graze there and live. So the children of Ruven come to Mosa to Alazar Aaron's son Aaron already has passed on. So this is his son and to the leaders of the community and they say all these territories names of territories This land is a perfect terrain for cattle and we have so much. We have so much cattle. If we found grace in your eyes, give us this territory as an inheritance. Let us settle here on the eastern side of the Jordan. Do not have us cross the Jordan River to the western side where you don't have the same conditions for raising so much flock in abundance and fertility and prosperity. That's the request. Very simple request responds [snorts] unforgettable words. Will your brothers go to war and you will just sit here apathetic? And why will you dissuade discourage the heart of the children of Israel from crossing the Jordan to the land that God has given them? This is exactly what your fathers did when I sent them 40 years ago to go scout the land. They came till the valley of Eshko. They saw the land. They came back and they dissuaded the heart of the Jewish people from coming into the land. They depleted them. They discouraged them. They made them feel that this is a horrible idea. And what happened? God was angry and he made an oath. If anybody over 20 will actually see the land besides and Yeshua, the only two spies who did not go do do this do this act that the other spies did. And Mosher Rabenu continues to describe what happened. And then he continues the last two verses. And now you a new generation are following in their footsteps. You have risen under your fathers creating a culture of transgression so that this wrath should be should be wrought upon us again of turning away from God. And again he will be again he will add more time to stay in the desert wreaking havoc and destruction on this entire people. Sou says to them first of all your brothers are going to war you're going to be here. Second of all this is literally a repeat of what happened 40 years ago in the desert and we know that 40 years later we're still here because of those people and you're literally doing the same thing. Everybody's going to hear about it and the message is somehow that's a cursed country. It's a dangerous country. It's a catastrophic place. Let us all stay here. Let us follow your example. And now will be in the desert who knows how long this time. This is quite a speech forenu. They don't walk away. They don't even stay in one place. They approach him and they say to him love. Now they've been talking to them. They approach and they say, "We're gonna build pens for our flock and cities for our children. And we will march ahead of the Jewish people armed until they each reach their destination. We will go before them and fight their battles until they reach their destination. We will not return home until the last Jew will not receive his or her inheritance init. So this is their condition. You're telling us that we're not going to war. We're apathetic. You're telling us we're like the spies. They say that's not the case. We're going to war. We're going with them. We're going to fight with them. WE'RE GOING TO GO BEFORE THEM. We will actually add encouragement. We will be the mo the we will be the warriors who will march ahead of them. We'll actually increase their motivation. We're going to help them out. We're not just going to be one of them. It's ahead. And then when they are successful, then we're going to go back. Our children are going to remain here obviously with the proper protection. Vayen and Mosher Rabenu listens to this and he acquiesces. He says you're fine. If this is the what you're going to do, it's fine. And the Torah concludes the story. Misha bequeaths, he gives to the children of God, to the children of to half of the tribe of Manasha, the son of Ysef, the kingdom of Sikh and the king of Amayi, who has been annihilated in his war against the Jewish people. the kingdom of the king of Bashan, the entire country, all the cities over there in the borders, he gives it to them to inherit based on this condition. And indeed, he explains what happened to the rest of the Jews. And as we learn in that when you get into they fulfilled their promise exactly as they told Mabenu and this is how history worked out. Okay? Do you see a stark difference between what they requested and what Mosher Rabenu did? Does anybody notice anything? They requested something and then what Mosher Rabenu did. Quite a stark difference. Anybody noticed anything? I'm sorry. What? No. He gave them the places they wanted. He didn't give them different. He gave them the places they wanted. >> Yeah. What? What did he add? >> Yeah. Very good. Very good. Who came to him with the request? Two tribes. Remember there's 12 tribes of Israel. And two tribes came to him. God and they had a lot of cattle and they wanted this place. And that's what it says. They came and they approached Mosha and he responded to who? So this is a conversation between Moshe and two tribes. In reality when he gives them the land something happens you see manasha half of manasha what they never asked for it. And it's interesting if you want to give it to shet manasha for whatever reason why you splitting them up. Benet Gotti didn't split up. Benet Ruveni didn't split up. They're the ones who initiated it. They got it. Manasha never asked for it. And Manasha ends up going to a place that they didn't ask for and getting split up and the just doesn't say any word here. Like what happened? They didn't want it. They didn't ask for it. And Mosha just did it. And it's only half of them. That is the one of the enigmas in this story. The Torah does not make reference to it in the sense of explaining what happened in the language of Gmorash. Whoever mentioned his name he's not part of the story. Where did he come in here? Now some of the Ramban others I mean everybody asked this question. Some say it was such a big territory such a large territory. He realized we need more people. Okay. So what happened? Is it that he said anybody else is interested? That's what some suggest. And then some people of Manasha said, "Okay, looks good." You know, taxes, [laughter] tuition will be cheaper, the mortgages will be cheaper. You know, when new communities go to a new place, you can buy a house instead of for a million and a half. You can buy a house for $220,000 with a garden, with two pools, with a tennis court. Yeah. With a stable for your horses, with a pen for your sheep, with a coupe for your chickens, like Muny in the 1960s, right? >> [laughter] >> Yeah, >> right. Very good. Very good. That's question number two. Bye. At this point, if you don't know where who is the father of theatim, so you got to start over with batious again. It doesn't say ben ben le ben lea, right? Ben God, Benzilpa or Ben Yakov. When it comes to Manasha, suddenly Ben Ysef, by the way, the tribe of Manasha came from Ysef. Yeah, if you learnish, you know that Ysef had two sons, Manasha and Ephraim. But these two words, Ben Ysef, your second question, your question, Ben Ysef, captures the riddle. You know, there's always uh they haved in the mall, Palisades Mall, something called an escape room. You ever take your grandkids there? It's a lot of fun. I went there with my kids one day. You have to figure out, you're like the FBI and they give you a few codes and you have to break a mystery and you have to figure it out. So the is filled with these things. And whenever you see an interesting name, an interesting word, that's usually the key that will open the safe, which will bring you to another key, which will bring you to another riddle, which will bring you to another safe. And at some point you like wow and you go layer layer layer upon layer. The two words here is manasha ben yo manasha the son of ysef even though we all know who manh is and why didn't you say by the other tribes who their father was and the answer is not necessary. We know that god's father was yakov and we know that's father was and if you don't know that then we have a bigger problem than that at this point but manash it says ben. So that's the question, right? Right. Good question. >> Yeah. >> And you see, Mosher Rabenu didn't get upset at them. >> He got upset at them because they're not going to war. And he got upset at them because they are creating panic >> and depression and anxiety in the Jewish people. They're draining their energy. That's what he was upset about. Once that was dealt with, Moshenu said, "I'm fine with it." and he gave it to them and that's where they settled. And not only that, he adds a whole other section of the Jewish people that didn't even ask for it. So there was not even a necessity, wasn't even fulfilling their requests, at least according to the plain reading of the verse. All of this, I want to point out one more thing. I underlined it. I made it bold. You see, it's the fourth paragraph from the top. What does love mean? Gasha, they approached. They approached him and they said, "One second, they're talking to him the whole time." If we're in the middle of a conversation, you're talking to me, I'm talking to you, you're talking to me, I'm talking to you. You ask a question, I answer. I ask, you answer. And then the middle of say I approached you. I didn't approach you. Where? In the beginning, you could say, "I approached you to talk to you." But here, they're having a conversation. In the beginning, it doesn't say they approached him. In the beginning it says they came and they told Mosha vu which makes sense. They came to Moshe wherever he was and they said we got to talk and Mosha said yeah what do you need you want an ice coffee and they said no we want to settle here we don't want to cross the Jordan great Mosha now responds Musha responds in a very very powerful way I would expect they should say and they said they answered they approached him that means they came close to him they came even closer closer. That's very interesting. In the middle of a conversation, what is even if it happened, let's say they moved a little closer. Okay, it happens. Sometimes you get a little closer, but the TA mentions that in the middle of the conversation, that's always a clue [snorts] in the blueprint of Yiddish, in the blueprint of Tyra, how we are to understand this. And the truth is that all these little clues open up a vista to a deeper understanding of this entire story. Beyond the literal reading and meaning of it, which is of course the basic meat and potato of the story, it also alludes to another dimension of the story that is often with the is not stated explicitly, but it becomes a subplot that you discover when you look at the words, when you study the context and you see the particular expressions of the narrative that the terra employs that opens us up to this experience. And here we always have to ask a question. Do we remember a similar story? Of course, not the same story, but a story that has a similar what you would call light motive. When did you hear that word last? >> Huh? >> What? What? Say what? What are you What are you What are you What are you referring to that? What happened? Well, before they reunited, what what what is it reminding you of? >> Yeah. Very good. >> Very good. Yeah. So let's get into it and let's see because this is quite uh fascinating and deeply deeply both troubling and meaningful both and teaches us a lot about transformation of pain and tells teaches us about our own lives for the past for the present and for the future especially when it comes to people who are close to us and I want to thank a I have a I have a friend Rabbi David Foreman from Olive Beta. I met him first in Lori and Sammy Freedelland's home a number of years ago and in his website Alb has a beautiful shir on this one of his students has a beautiful shar on this Rabbi Sber which I listened to and I really enjoyed very much and I'm taking some ideas from there and adding some other ideas but I wanted to acknowledge that there's another familiar story that's in the shadows and it holds the key to understanding of this conversation The first thing he tells them is you cannot do this to your brothers. That's not what brothers do to each other. If your brother goes to war, you shouldn't be sitting on the couch and sipping your iced coffee with apathy, with indifference. We're part of a unit. We share responsibility. That's the first thing. You can't just sit here grazing your sheep in comfort and prosperity. Are you really going to leave the other 10 tribes to fight their own fight? That's a betrayal. That's number one. Then he goes on to express another form of betrayal. One form of betrayal is they're going into such a difficult situation and you're completely detaching. That's number one. Number two, he says, what you're also doing is you're changing, you may change the fate of the people. This is what your fathers did. This is what your parents did 40 years ago with the sin of the spies about to enter the land. A group of people also small group 10 people came back and everybody followed their lead. They went into mass hysteria and panic. They decided they're not going. And that's what says to them that you are now a new culture. You rising up a new culture creating a similar calamity today. That's the second fear of Mosher Rabeno. And that's when they come in and they say, "No, no, no, no, no. We are not sherking responsibility. We're not apathetic. We're not indifferent. We're not grazing our sheep while our brothers go to war. And we're not discouraging them from entering into the land. On the contrary, we will fight side by side. In fact, we will fight go as a vanguard in front of them." Beautiful. When we listen to this conversation, what does it take us back to? There's one more major story in the Torah, not with so many people involved, but it touches on this theme. The theme of brothers betraying brothers. I send my brother to war and I'm like, it's your problem. It's not my problem. And of course, as you said, it's the story of Ysef and his brothers. Let's remember the story. And of course, as always, that story also involves sheep and cattle, right? So, if you take a look in the next source of your source sheet, what do you have? We go back to bacious lammed Zion. We're now in Numbers 22. We go back to Genesis 37. Your brothers are shephering their flock in OR MY FLOCK. I want to send you to them. Go check out. I'm here. I'm ready. Go see the peace of your brothers. In other words, go seek the welfare of your brothers. I want the family connected. I want to know how the flock are doing. A LOT OF FLOCK out there. I want to know how they're doing. And give me back an answer. Come back and give me a report. I want to know how your brothers are doing. I want to know how the sheep are doing. And he sends him from the valley of And that's when Ysef comes to and we all know the continuation of the story. As the brothers see Ysef approaching, they conspired against him. He balakom's bar the dreamer is coming. Let's kill him and throw him into one of the sistns and we'll tell our father that a wild beast has mowled him. But then with the suggestion of Ruven, what happens? Instead of murdering him, they decide on a different course of action. What is the different course of action? Take a look again in the sources. Ru speaks to them and he says, "Do not kill him. Do not pour his bloodbar. Throw him into this in the midbar." Which words are extra here in his sentence. Right? What is he trying to give them? A MAP. WE ALL KNOW IT'S A DESERT. If it's a desert, they knew it's a desert. Throw him into this in the midbar, but do not directly perpetrate harm against him. Don't take your hand and kill him. Love if his real intention was to save him and bring him back to his father by delaying and by delaying and not allowing the murder and he'll be in the sister. So this is suggestion. throw him into the pit in the desert and we'll leave him there. And they say, "You know what? We won't kill him. He'll stay in the desert." Of course, Ruven has an agenda here. We all know what happens. Ysef was sold as a slave and he ended up in Egypt. But 20 years pass and the brothers are forced to come down to Egypt because of a devastating famine. Nobody has food. Nobody can survive. Not they, not their children, not their families, not their animals. By this time, Yisf is the prime minister of Egypt. Pyre has appointed him as voice row. He is in a position of power and he meets his brothers. They rec they don't recognize him. He recognizes them. They go, they take the food. They go back. He asks them if they want to come back a second time. They need to bring Binyamin, his baby brother, his only brother who was a full brother from his mother Ra. And we know the end of that story back in Parishes Mikates where Binyammen comes. Ysef has the person in charge of his home hide his silver ga his goblet in the sack of Binyammen without anybody knowing. And once they are on the way back to the Holy Land with their food, Ysef's officer, the one in charge on his home, his CEO so to speak, pursues them. And what happens? He says, "Why did you steal the prime minister's goblet?" They deny it. Of course, we did not. And that's when this man asks them each to open their sack and they search and they find that in Binyam sack you have the silver goblet of Ysef. And what happens at this moment? Look at the second to the last source. Beracious Meal Yseph's man searched. He started with the oldest son. He ended up with the youngest. They found the goblet in the sack of they all tore their clothes as a sign of grief, of mourning. They each went on their donkey and they go back to Egypt. They can't go back home anymore. The thief was just caught. When they come to Ysef, he says, "Why did you do this? Why did you steal my goblet?" And then Yis says, "The one who stole it will remain my slave shalom and you go back to your father." In other words, 10 of you can go back home with your food. One, the thief, the guy of Binyam, he stays here. This is how Paras Mikates ends. That's the moment Binyammen is about to be taken into captivity. In other words, the second brother is now about to be abandoned. Ysef was abandoned 20 years earlier. He was thrown into a pit and then sold as the brothers went home and now they're not doing it. The prime minister is doing it, but they're about to lose the second brother. What happens the next moment, the next parish? How does it begin? After me, Kates, you remember a love Yehuda? One second. Ysef was talking to the brothers. So why did Yehuda have to approach him? They were in a conversation, right? Yehuda. Yehuda approaches him. What does this mean? He approaches him. He steps up. He gets closer. He looks him into his eyes. And what does he tell him at that moment? He says, "I cannot do this to my father. I cannot do this. My father suffered enough. He's lost his He's lost one boy. If I come back now without their souls are intertwined, how can I come back to my father without his child? Their souls are interconnected. When he sees us without vice, he will never survive this." So what do you want? What's his proposition? His proposition is I will be your slave. I'm older. I'm stronger. I'm more efficient. Let me be the slave instead of and let him go back to his father. That was Yehuda's proposal. At that moment, what happens? Ysef. Ysef can't play the game anymore. Ysef removes the mask. He looks at his brothers and he says, "I am Ysef. Is my father still alive?" And [snorts] they can't answer. They can't answer. And what does Ysef tell them? Get closer to me. Get closer to me. And they get closer to him. And he says, "I am the boy who you sold to the Egyptians." So that's the moment when Yehuda says, "I will take responsibility and become a slave." That turns everything around and the relations between Ysef and his brothers begins to heal. The profound rift and rupture created in the family begins to be mended. Now hundreds of years pass, we come to Paris Matis. A very similar theme is developing. Like Yseph's brothers, the children of God and Ruven, what are they occupied with? Their sheep. Ysef's brothers were busy with their sheep. Yakov said that to them, they're shephering. They have a lot of sheep. Ban not busy with their sheep. Misha tells them that if they stay on the eastern side of the river, they will be betraying their brothers. they too will be abandoning their brothers. It's interesting if you look at Mosha's words to them. I want you to look at Mosha's words to them. I underline this is the third paragraph. I put the four words in bold. You see he says if you do this very interesting word what does this remind you of means he will add again to put them. What's what's Mosha saying? Like everything in there is many layers. This is the name of we hear's name AS IF MOSHA IS saying this is the spies all over again. But you know what else? It's all over again. Which midbar? YOU REMEMBER WHAT RUAIN SAID? PUT HIM IN THE BAR IN THE MIDBAR. YSEF WAS LEFT STRANDED IN A DESERT. THE SPIES KEPT US STRANDED IN THE DESERT AND YOU ARE GOING TO DO THIS AGAIN. THIS TIME IT'S NOT GOING TO be one person. It's going to be the entire nation stranded in the desert. The same midbar that pit that Ruven spoke about. And you know how it's going to end. You're abandoning your brothers in a desert just as Ysef was abandoned in the desert. Just as then they didn't feel responsible for him. You also don't feel responsible. Your brothers ARE AT WAR. WHAT DO I CARE? IT'S not our problem. And just as then they left them in a desert, you might also cause them all to be left in the desert. What happens next? You see love. What's this? They're middle of a conversation. It's the love of Yehuda. It's not physically. Of course, they were talking to him. I love means this was a conversation where you approach somebody else. You see, there's a conversation that's about checks and balances. I come to you and I say something, you know, I'm working for you. This is what I want. And you say, you can't do this. The whole office is going to be destroyed. And we make a deal. We make a condition. We sign a contract. That's one way of negotiating. But there's another way of negotiating. The other way of negotiating is you could call it the masculine way of negotiating and the feminine way of negotiating. This doesn't mean that all women do it one way and all men do it one way. Sometimes it's the opposite. But I'm talking in the in the energy of it. Vikue love means I come close to you mean I want to feel what's bothering you. I'm not just here to sign a contract so that legally you're protected and I'm protected. That's good for lawyers. With all due respect to lawyers who have an important job means I want to be close to you. I want to feel your heartbeaten. You're worried about something very very powerful. You're hearing here the echo of the story of Ysef. But let me tell you this is like the story that way it ended. I love Yehuda. Yehuda came close to Ysef. He looks him in his eyes and he says, "You're also a father. You also know what it means to have a child." Yehuda speaks to Ysef's heart. Not saying, "Oh, Binyammen has issues with thievery. When he sees nice things, he doesn't know how to contain himself. I'm going to take him to therapy. We're going to deal with these issues that he has. When you see a nice silver goblet, you know, you put it in your pocket. We're going to deal with all of the underlying symptoms. love. He goes in, he puts his skin in the game. And this is the words that they use here. They come to me and what do they say? We're loyal to our brothers. We will take full responsibility for the rest of the nation. In fact, we will put our lives on the line for them just like Yehuda did for Binyammen. So, this whole exchange is bringing up this memory. Now you'll say one second is only focusing on the spies. That's what he spoke about. What is he saying? He's saying they're going to end up again in the desert. He's basically saying this is a nation at the cusp of going into their homeland and you're going to change that. They're going to deviate from their course. They're going to again be stranded homelessly in a desert. But one second, let's think about what Moshenu is saying and see immediately the connection. How long has it taken for them to arrive here? 40 years. 40 years. They have been wandering in the desert since they left Egypt. But that's only one part of the picture. How long did it really take for them to arrive here? And the answer is from the day they sold YSF. That's the day when 20 years later they lost their own homeland. So it didn't begin 40 years ago. When did it begin? It began the day that they sold Ysef because that's the day that caused them to end up where in Egypt. So when they sold Ysef, what happens? Over 200 years ago, they lived in their own land. But then when Ysef ended up in Egypt, ultimately they all relocated. When did this begin that they begin living as a landless people? It begins when they sold the first Jew to Egypt as a slave. Before that we all know what was happening. The whole family was living together in their plot of land. Vayesh of Yakov Murit Kanan in the land of Kanan. They were all living together in their ancestral homeland with their father Yakov and their grandfather Yitzk. But the SALE OF YSEF HURLED them into a completely new position where ultimately they end up as refugees in Egypt. In the beginning it was very nice. Ysef took care of them. Par took care of them. But that chapter came to an end and the entire nation for more than 200 years lost their homeland as slaves in Egypt. Now it's about to be over. Now they're coming back into their land. And Moshe turns to them and says, "Isn't this the story of Ysf all over again? We're about to go back into that homeland from where we left. When did we leave? We left at the day that you sold Ysef into slavery and he ended up in Egypt and then everybody came to Egypt. And now YOU'RE LITERALLY GOING BACK HUNDREDS OF years to keep us out of Israel in the DESERT ONCE AGAIN EXACTLY THE WAY IT happened to Ysef when the brothers abandoned the brother. So the clock is going to be set back all the way TO THE FIRST TIME that they betrayed their brother. Of course, Moshe is not only alarmed, but Moshe himself is so pained from this proposition. When Moshe warns them about the devastating consequences of their actions, he's speaking about the present, but he's also speaking about the past. And not just 40 years ago, but he's speaking hundreds of years ago because they were in Mit for 210 years. 210 years they were in Egypt. And this was 20 years after Ysef was in Egypt. So you're talking about around 200 and 30 years together with Ysef plus they were 40 years in the desert. So it's close to 300 years ago and God they got the point. They got it immediately. They understood that Mosha is not just saying you know I don't like this idea. You're discouraging the people. Mosha is bringing up a narrative that shaped the people and what do they do love? They come close to Moshe. They got the point. And they respond to Mosa in what you might say is the best way possible. They will not return to the dark moment when the brothers betrayed Ysef. Instead, they took their cue from Yehuda, the moment when he stood up for his brother and redeemed the betrayal of the past. Mosha sees this. He goes ahead with the plan. But before he seals the contract, he does something. He adds one detail into the mix. And now it becomes very very clear when he announces that these lands will be distributed to the tribes of God. And what does the say Benf? Suddenly the words Ben Ysef [snorts] become so clear because Ysef is really the figure that stands at the subconscious if you wish of this entire story. So we could truly understand this piece of the puzzle says you can have it but you need also mana. What part of manasha? half of Manasha. Why Manasha? Ysef also had two sons, Manasha and Aphria. So for this we remember how Manasha got his name. How did Manasha get his name? Very good. If you look in your third to the last source vious called the name of his oldest son. Why? You know what the word nashani means? Huh? >> They don't use it in today's Hebrew. Nashani. We have a similar word. Ghanosha. You know what that is? >> Huh? >> Forget. Forgetting. Yeah. Yeah. Why did he name him? It's a very interesting name. So ta says God has allowed me to forget all my suffering all my anguish amali is my anguish my misery my anxiety everything that happened in my father's house this is the name he decides to give his first son very interesting now we know names in yiddish and in tanakh are very very significant profoundly significant if this is the name for his first son it means this is what was on y's mind and he felt that this child will embody this sentiment. And what is it? Manasha's name literally means moving on. Hashem gave me a gift that I don't have to be stuck. I could forget. What does forget mean? Forget doesn't mean that I don't remember the facts of the story. That's not what happened. The moment Ysef saw them, he said, "I'm your brother who you sold." You never forget when somebody throws you into a pit and sells you as a slave. It's not something you could forget. He even tells his brothers, "You did not sell me. God sent me." So what does he mean forget? There's two types of forgetting. One is forgetting that I physically erase it out of my memory. But that's sometimes an act of repression or suppression. The difference between repress and suppress is a very interesting difference. One is conscious and one is subconscious. Sometimes we repress things or suppress things. Sometimes it's conscious. I consciously do it. Sometimes I don't even do it consciously. My unconscious self makes me not for not remember certain things. That doesn't mean I dealt with it. On the contrary, it means that now it affects me from undercover with lack of awareness. That's why the things that we suppress unconsciously often have the deepest impact on our lives. We just don't know that they have the deepest impact on our lives. But this is the cause. Why I why do I get angry? Why do I get angry when my spouse says this particular type of thing? Why am I so triggered when my brother, sister, brother-in-law, parents, sibling, nephew, niece, children, child, teenager, child, of course, grandchild, what what what is it? These are clues, but I may not even understand. I may not know the full impact of it. And remember if my psyche understood at a very young age that this information needs to be relegated to the sub subconscious sellers it means that there was a very intelligent part in me that knew the danger from my system to know these facts. Somehow it felt when I was four years old or 6 years old or 10 years old or two years old or maybe even younger that for my brain to have this information is going to be dangerous. It's untenable. It's not something I'll be able to handle. So, I don't even know about this. What we sometimes see in a person's life is, and in many ways, it's so tragic and it's so perplexing and it's also so fascinating and incredible because it shows us the survival instincts that Hashem has put into every single organism that we sometimes cause ourselves not to know about certain realities. Now, of course, we know them, but we don't know that we know them. The soul knows everything. [laughter] Remember in the womb of your mother, you learned the whole in nine months. The soul sees everything, knows everything. But the conscious self is unaware of it. And sometimes people will dedicate their entire lives to make sure that they never know this and they don't even know why. In other words, they invest enormous amounts of resources, skills, ingenuity, and brilliance to keep this undercover. They call it in sometimes firefighters, managers, protectors that when this information is coming close to me, there's an entire mechanism in my brain that knows how to distance it from my consciousness and that way I can just remain in avoidance and there's a reason for it. We have to have compassion because when I was four years old, maybe I couldn't deal with it. I couldn't deal with this information. Maybe when I was 10 years old, I couldn't deal with it. So actually forgetting it was a necessary skill in survival. Now as an adult and I see it's wreaking havoc in my psyche. I see that I'm an angry person. I'm a jealous person. I'm a miserable person. I'm a not content person. I'm triggered. I'm not in flow. It's a gift. It's an opportunity. It's knocking on the door. You remember the verse in the voice of my beloved one is pounding on the door. Open up for me. Open up. What is this pili? You're my sister. You're my spouse. You're my dove. You're my twin. And you know what she answers? The loving groom who's banging on her door in the middle of the night. She says, "I have already removed my tunic. I can't put it on again. I already took a bath tonight. You want me to make my feet dirty? You want me to get out of bed? put on my clothes, make my feet dirty so I can open up the door. I can't do that. Do you understand the psychological depth of this exchange? This is not a physical issue. Just get out of bed and open the door. Shine. If you're really professional, you should have a remote anyway so you can open it from bed as in today's style or just text somebody to open the door. Right? So you say, "Oh, ine there were no text messages yet." But I'll tell you a better answer. It's a psychological exchange. There comes a point in life where ki the voice of love the voice of the inside of you is dy it's pounding on that door it's pounding on that profound profound door peace open it up open it up can you open the door for me and I say I took off my shirt I'm not putting it on again 40 years ago I made a resolution We don't go there. I washed my feet clean. I'm not making them dirty. I'm not opening up that can of worms. I don't even know why, but I'm not. I can't get dirty again. I worked very, very hard not to be a mess. Heaven knows how much energy I expended to keep things together. Heaven knows. Nobody else knows. But God knows what your system did. He knows it even better than you do because we were doing it unconsciously with two hands tied behind our back. You want now me to get my feet dirty? Come on. To get to this place took a lot a lot of sweat, blood, and tears. But do and the beautiful thing is he doesn't stop knocking. If he would love you a little less, he would stop knocking. He would say, "Okay, just go back to sleep. Go back into your psychological coma. DK, I want to read something to you. Let me see if I could find it. If I could find it, I would love to read it to you. It was so moving. Wow. My daughter, Luba. I have a daughter, Luba. God bless her. And she graduated from a school in Florida. It's called Yitzer. Very, very special school. really very very special the way they uh build and nurture the children. So she graduated high school a few weeks ago. So I went with my wife and a few of my children to celebrate the graduation and one of her classmates her name is Naomi Herman and she gave a speech at the graduation. I was sitting in the front seat near my wife. the principal was sitting on the other side and uh I was listening to it and I started to cry from how moving this was and I asked my daughter afterwards for her text and I asked her if I have permission to share some of the words you said with my women's class and she gave me permission. I wasn't planning to use it today but as I'm talking about it I realized this is it. And I want to read you a few words of what this student said at her graduation. Okay, listen to this. And this is 17, 18 year old girl. We all have doors in our minds. The ones we place in order to protect ourselves from what our mind thinks is the enemy, the threat. All past experiences contribute to the collection of lead. the lead which I gathered to build the heaviest doors. But the taller you climb, the harder it is to find your way back down. And the thicker the door, the harder it is to ever leave. Being behind that door can feel like you'll never get out. But then there is a knock at the door and then another. And it's the people showing up when you thought they wouldn't. It's my friends. They came to ask me to be myself. And when I don't answer at first, some might walk away, but some sit and wait at the foot of the door. They keep knocking. Some have been sitting out there for years. The theme of my life has been learning how to take down these doors I took so long to build. To answer the door when somebody knocks, to leave it open and trust that whoever comes through the door was always meant to. >> [snorts] >> So, thank you to the friends who encouraged me to open the door, introducing me to the life of vulnerability, a new found strength. Winnie the Pooh once said, "How lucky I am to have someone to miss. Looking back at these years, I have so many to miss. My friends who turned my worst days upside down." And she continues to thank her friends. And each one of those girls gave a similar speech. Really, really incredible. I was listening to it. I'm like, "Wow." Sometimes it takes people 50, 60 years to realize this. And between you and I, sometimes even 50, 60 years, they don't realize this. And it's all in that one verse in I was truly shocked when I saw those words. My friends were knocking. They came to ask me to be myself. Right? There are those who knock on the door, come out, come out, come out. Right? I need I need this. I need this. But those who knock on the door, they have come to ask me to be myself. They've come to ask me to be myself. Open up. Don't forget you're safe. You can put on a new shirt. You can put on a new way of expressing yourself. You can put on a new garment. You don't have to be stuck in that distancing, the alienation, the fear of vulnerability. You could get your feet wet. You can get off your bed. You could go into connection. But it's not easy. When Ysef Hatadic had his first son, he had to make a profound choice. He could look at the child and always remember the pain. And the child just triggers more pain because this child was born without Yakov, without uncles, without ants. Who was at the Shalom Zak from Manasha? Who? Par. Imagine par eating chickpeas at a shalom zar. Yeah. Chamomile tea. Chamomile tea. How do you have paralom? But there was nobody else. Maybe Pifer came to the Shalom Zar. Aick and the wife of Pifa made the food. You understand? Right? Who was at the brisk of Manasha? Nobody. Who was at the Who was at the Bitzvah? Nobody. Ysef could have been in that state of resentment and every milestone would just remind him of how sick his family is. But when he had that child and he looked at the angelic innocence of the child, it aroused in Y of something very deep. God helps me forget not through suppression and repression. I know everything that happened, but he lets me not remain stuck in the prison of not having the ability to ever love, to be openhearted again, which I needed to do maybe at some point in my life to be safe. I needed it, but I don't need it anymore. Um the adult self can nurture the child self and hold it with tremendous courage but also tremendous compassion and love and tenderness and soften the heart to relationships that now are not threatening me. They will actually enrich my life. But for that I have to be ready to put on a new garment. I'm so used to I'm so used to my old style, my old design. For that I have to be ready to get out of bed and allow my feet to touch the surface. allow my feet to actually feel the pulse of life. So for Ysef, he never forgot. But when his brothers met him 22 years after their sale, he could look at them and say, "You did not sell me. God sent me." As we spoke often, it's the key question in life. Were you sold or were you sent? Things happened. But was I a pingpong ball who was just thrown from one end of the table to the other end of the table by some random force that I ended up with or I was a doesn't take away the pain. It doesn't take away the suffering. It doesn't take away the fact that Ysef went through so much. It doesn't take away the fact that there was hurt. It did give him the ability to soar. It gave him the ability to remain free. He was not anymore captive emotionally by the events of others. He can empower himself and look at it without naivity, without any coverups and say, "Hashem has given me a gift." And that's the gift to use my past experiences as a springboard, as a catalyst, for self-awareness, for empathy, for deep sensitivity, for courage, for strength, and for the ability to know that my mission in this world actually came about through all of those experiences. What happens in true healing is transformation. Every single thing I went through in my life, even if at the time I could not understand it, is responsible for creating the human being I am today. Now, it doesn't mean it's easy and it doesn't mean there's no anger and there's no frustration and there's no resentment and you get angry at God, you get angry at people, you get angry at the world, etc. You get angry at yourself as a good Jew. The self-contempt, self-shame. But the Isf saw in Minasha that that ability, that power. So now hundreds of years later when Mosher Rabenu is standing here and he sees two tribes who in his mind may be recreating the tragedy that got us into exile the first time. Who will he send with them to the other side of the river to be able to represent that my mistakes of the past, our experience of the past don't have to define the future. I could step in into a beautiful relationship or as Miss Herman says, I can open the door. I can allow my friends to come in to allow me to be me. I don't have to repeat the same cycle. When my husband, my wife, my child, my the other person says this, I actually have the choice to hold space for everything that was and is. And I can actually react and respond from a day place of deep presence and choice of knowing my divine infinite power. That's manasha. And he splits manasha in half. Interesting. He splits manasha in half. What does this mean? AT LEAST SEND THEM ALL. SEND THE WHOLE MANASHA ON THIS. There is a unbelievable medish. Again, you could read it at the surface. You can go a little deeper. But now we'll be able to go much deeper. And this is your last source. And here you have to remember all the stories are connected. You remember I read this to you. I don't know if you noticed that detail. Ysef sent somebody in charge on his home to pursue the brothers. And when they found the goblet in Binyam's sack, what did they all do? >> They tore their garments. Says the medishiagasha. Who was the man Ysef sent? His oldest son. So was his assistant. Because he caused them to tear their clothes because of the goblet. His inheritance was also split. It was torn. Half. At surface it seems like just a negative story. Nothing is forgotten. And every every energy creates a reaction. Every action creates a reaction. Everything we put into the world comes back. It goes around. It's true in the negative. It's also true in the positive. That's the power of chuva to make amends. To be able to say, I made a mistake. I want to apologize. I want forgiveness. I want to learn my lessons. Because truth can never be deleted. And it's not a curse. It's actually a gift. It means that your soul is too authentic to make believe that it's inauthentic. You understand? People see it as a curse. It's not a curse. I used to think it's a curse. It's not. Your soul is too authentic to make believe it's inauthentic. It's too authentic. And when you're very authentic, anything that is inauthentic that hits on the canvas of authenticity gets rejected. It's like, "No, we got to deal with that. We got to deal with that. We got to deal with that." In all real healing journeys, there's three things that come up and they're gifts. I never dealt with it. I never looked at it. I repressed it. I suppressed it. So, that's one dimension of the story. But there's a deeper dimension of the story. Why did Manasha want them to tear their clothes? What really happened when they tore their clothes? What was really happening? Was the family becoming fragmented at that moment or something else was happening? The tearing of the clothes was the tearing of a garment into two. It was separation. That's what ka is. But what was really happening beneath the surface? It was allowing them to reclaim their loyalty to each other. Why did they tear their clothes? THEY COULD HAVE SAID, "BINYAMMEN, AANV, WE have black sheep in the family. Ysef was BLACK SHEEP NUMBER ONE. BEYAMMEN IS BLACK SHEEP NUMBER TWO. YSEF IS BUSY WITH HIS HAIRDOSS ALL DAY AND BEY IS BUSY STEALING. This is not our family. Sorry. We're not a bunch of gunman. We pay taxes and we're honest. You pay taxes. Yeah. Yeah, you do. You do. I know you do. Huh? >> What? >> Oh, >> it goes back to the right now. Remember when [snorts] it says inashidam, I removed my garment. How can I put it on again? They removed Ysef's garment. They took it off. That royal garment that represented his connection to his father, they got rid of that. That's when they could throw him into the bar. What they were really saying has a beautiful lesson. What they were really saying to Ysef is you're not a real king. You're a makebelieve king. You're the king who puts on fancy clothes and walks around and says, "Hey, I'm a king." You know people who have their father's money and they think they're rich. You know what I mean? Sometimes you have your own money. You have an inner royalty. Sometimes just living off other people's bank accounts. Who died and made you king? Your sinus pass is fake. You walk around. Yeah. I find tunic beautiful. Yeah. Primadana, Miss America, whatever it is. But really strip the kinus pim and you're a slave. And what of course happens amidst his slavery he becomes the leader of the world. Ysef is not a king based on his garment. He's a king based on his soul. In the pit he was a king by pif. He was a king in prison. He was a king in his dreams. He was a king. I have A DREAM. THAT'S WHAT THE BROTHER. THIS IS NOT IT doesn't begin with the clothes. So the PERSON I TOOK OFF MY clothes you want me to put on the garment of royalty. It says in medish the is big malus after the we removed our garments of priestliness and our GARMENTS OF MAL. I CAN'T put it on again. I'm not a king. I'm a victim. I'm a slave. I'm a bitter person. I'm not royal. I'm not a cen. I don't have big de malus. I can't put it on again. And that's going to REQUIRE PARADOXICALLY TO MAKE MY feet dirty. I'm not going to do that. BETTER TO BE WITHOUT MY ROYALTY. BUT MY FEET will remain protected in my bed cozy big blanket with my novel and I don't even have to look out of my blanket for three weeks. You remember when you were 18 and you got sick for three weeks under that blanket and you're safe from the world. Even your mother doesn't know where you are. or at least you think she didn't know where you were. He saw this element. So when Manasha had them tear their clothes, what was really happening? They realized our family is torn. The tearing of the clothes was paying tribute to the mistake that happened and it will not happen again. And that's the moment they all go back and they're saying we're not leaving without Albany. Binyammen is our brother. That tearing of the garment is what allowed the healing of a fragmented family. Paradoxically, sometimes acknowledging the tear, the pain, the fragmentation is the prerequisite to be able to sew it up again. Because if I don't acknowledge that there was a tear, I don't have to sew anything up. You know, when we walk around my family, perfect family. Anybody else has a perfect family here? Raise your hand. You besides you. Yeah. Right. Yeah. Perfect. Ask thehat all the in my even in Burough Park. This is the perfect family. Whatever it is, for my little experience, the only perfect families I know are the families I don't know. [laughter] Families I don't know are perfect. But as a great Jewish singer once said, I think it was Leonard Cohen, he said, "When I was young, I used to worship perfection. Today, I search for everything that has a crack in it. It's the cracks that allow the light to come in. It's the tearing of the clothes that creates a crack." Nishbar says the balatanya doesn't mean a broken heart. It means a cracked open heart. When there's a wall, the light can't come in. Open it up so that the light can come in. A broken heart doesn't mean I'm broken and shattered and angry. A broken heart means a cracked open heart. A heart that can be vulnerable to the pain of life and vulnerable enough to long for real attachment with truth and Hashem. And therefore, a heart that can also experience the flow of love that pulsates through life and pain that pulsates through life. When I shut the water in my house because there's a leak and I did that, I also can't take a shower or take water from the sink. The moment we shut our emotions down, we don't feel any emotions. Maybe we won't cry anymore, but we also won't be able to laugh. Even at our children's wedding, we will smile for the pictures, but deep down there's an anxiety. There's a void. Only the eyes that know how to cry are the eyes that can giggle. Only the eyes and the person that takes down the doors opens up the door piskily allows for that relationship for something to touch me. I'm not afraid anymore. If you touch me, I don't have to be afraid of that touch whether it's physical, emotional, psychological, spiritual, that connection. Manasha embodied that in the deepest way. He is the one who caused them to tear their garments. So Mosher Rabenu says half of Manasha will remain in the holy land. half of manasha will remain in the other side because manasha has the ability to realize that just because half are there half are there it does not mean that we're fragmented we're torn split at the surface you're here I'm there on a deeper level there's a oneness that connects us sometimes when I insist that everybody has to be together it's because it's a superficial oneness when you're really one there can be differences you can be here I can be here. It's psychologically as well. Good relationships allow for people to be individuals. We don't always have to be doing the same thing, agreeing on everything to be one when everything has to be superficially. Uh my uh my son, I'm talking about my kids schools. My son goes to a school for Morayell Nadav called Yoda Torah. Can I mention somebody else who's in that school? One of the common denominators between me and Mrs. Klein is she has a grandson in that school and I have a son in that school and if you need a school that is specially especially nurturing to the individual identity of the child that can't always be done or is not yet done in all of the conventional schools. It's a very very special place. So why am I telling this to you? Oh, I just forgot. >> Oh. Oh yeah. Yeah. So the principal and the founder of the school is is Mora Ayelit Nadav. So she once told uh she once told I remember she once told my wife and I my son has been there for quite a few years and it's been a blessing a blessing the first of my children who wakes up in the morning and looks forward to go to school because the Jacobsons are not good in the system. We just don't do well in the system. It has to do with I don't know some rebellious genes. So this was like the first school he wakes up in the morning and I'm like wow Estie it's a miracle. It's a miracle. Deno Deno. He likes school. So, uh, what am I telling you? Oh, so I remember it's called all over the place. They call it in English all over the place. You want to know why I didn't take my ADHD uh medicine today? [snorts] [laughter] I like my ADHD. I don't want to get rid of it. It helps me. It helps other people too sometimes. [snorts] So we come come in once and she said something very profound. She said you know sometimes you come into a classroom and everything looks perfect but under the surface you know the internal life of the child may not be addressed. We learn obedience. We learn to do the right thing and everybody's following order and it's nice and there's something very comfortable about it. I'm not knocking it at all. You know if you're running an army you got to have the march and the uniform march. He says, "Here," she said to me, "Here, you're going to sometimes see what looks like chaos, but it's not. It's not chaos. There's a deep rhythm, but it's a rhythm that comes from the fact that children can express themselves." Now, it needs it needs an understanding because this doesn't just mean you come into a classroom and just, you know, create chaos and that's individuality. They don't always work together. Not every chaotic scene is about expression of individual strength. Sometimes it's just pure chaos, right? Nobody knows what they're doing. But it was a very profound truth because sometimes, you know, you walk into a house, you walk into a family, nobody's really expressing themselves. So everything looks perfect. You go to a Shabas table, you know, everybody's doing the exact right thing because nobody's expressing themselves. Sometimes when people express themselves, there's a lot of energy. And if it's people who have deep souls and deep emotions, sometimes it can be very, very, very potent, very, very intense. So when I put on a sweet face and I always say the right thing with the right tone, it's nice and sometimes if it controls me and allows me to avoid outbursts, it's much better than the other way. But sometimes there's a danger in that because my self is being amputated. I'm not expressing myself. Manasha had that ability to understand that the two parts can be in two different sides, but they're one. They're connected. That's that what happened to him in first Manasha. Manasha grew up the first Jew to grow up not in a Jewish environment not init right grew up in Arit Israel. He was exiled. Manasha was the first Jew to be born where in Galos and that's why on his deathbed Yakov told Ysef he says your two boys who WERE BORN HERE BEFORE I came because they will set the paradigm. What is it to be a Jew? In exile. And that's manasha. So now when there's going TO BE JEWS OUTSIDE OF ISRAEL, WHO IS THE master of having them hold on to their true identity? This is manasha. Number one, we don't have to go back to old grudges. Number two, we can maintain our identity and there's going to be half here and half here because the two halves don't mean they're not connected. Sometimes they bring out a deeper connection. in a very practical way. Manasha had to travel back and forth there were I don't know how they got the message if they had WhatsApp then but whatever the WhatsApp was you have been in the eastern Jordan on the western Jordan with barbecue manasha was the one who travels back and forth to be able to maintain that level of identity that level of unity that level of cohesiveness And now take a look at the name Manasha. The name Manasha, somebody shared this with me, the name of Rabbi Akiva Tats. I don't know the ex if it's his own or from another source, but a very very beautiful idea. The word manasha represents connection between two things that can tear us apart. The word manasha first of all has within it the first three letters she oil. Oil is that which fuses the fire and the wick. If you would just ignite a wick, after 40 seconds, the wick would be burnt up and that's it. It's the oil that allows the wick to burn an entire night. If you put in more oil, you replenish the oil can burn for eight days. And if it's you don't even have to replenish the oil. If it's not, you got to put in a little more oil. Oil has that unique ability. The fire on its own, the wick on its own, they're beautiful, but they're not going to be remain connected. The fire will destroy the wick and that's the end of it shalom. It's the she nun she the oil that fuses the oil the fire and the wick. So now you have a beautiful flame glowing on the wick. The wick is not being destroyed. The wick is fueling the flame rather than being destroyed by the flame. Take a look at the word manasha. The same letters like Mishna mesh nun. If you know what the Mishna is, the Mishna is the link between and the entire Gomorrah. Mishna is that link the bridge between Tanakh and the entire literature of Shabi. What else is the letters me? And what does the nishama do? Nisha is the consciousness that fuses together all the parts of the body. We have 70 trillion cells in our body. Think about that. Not 70 million, not 70 billion, 70 TRILLION CELLS. If anybody ever asks you, did you meet 70 trillion people? Yes. Right now, there's 70 trillion people inside of you. And each one has a different opinion. That's why life is complicated. One cell says this, another cell says this. What brings them all together? Nishama. Manasha. The letters nama brings it all together. And when Ysef needed an interpreter between him and his brothers, a malitz, who was it? Manasha. It wasn't just cuz he knew both languages. It's because he had that ability to fuse to connect the Yeshu on the eastern side of the Jordan and on the western side of the Jordan. And something else happens here. And that is Moshe has been begging Hashem to go into Isisel. Hashem said no. But as a result of this, where is Moshe buried? Mosha is buried not init but he's buried in semiareritis Israel in the territory of Beng and Benu. So Mosha himself is now reconnected with the people. He's not completely outside of Israel. So in every detail here of the story we see Manasha representing a new paradigm where healing can happen where I could remember all the facts but never ever remain stuck in it. and in that begin a new beginning of a much deeper and more powerful unity. Have a wonderful week. This class [music] is brought to you by the yeshiva.net. Please help us continue the classes. Make even a small [music] contribution at ww.theshiva.net/donate.