KMTT - the Torah Podcast
KMTT - Berachot #11
KMTT - Berachot #11, by Rav Ezra Bick
This is KMTT, today is Wednesday, half Gimmel Tamos, 23rd day of Tamos, and this is Esrubeck, and today is the completion of the first week of what is basically a war. It's amazing how if you're not actively involved, which in the past meant only soldiers, but today means about a third of the population of Israel. If you're not actively involved, so somehow your world and life doesn't change. I'm sitting here in a lunch but Gushit-Zion, and here it's a sale. And Michaela de Terzhal, the teacher's college associated with his Shiba Tarot-Zion, is having its annual Yoonbittanach. This is a huge affair, three days of lectures on Tannach from morning to evening. I think there are 10 parallel lectures and six sessions per day. There are 120 schurm over the three days, and about 2,000 people show up here to spend these days immersed in learning Torah. It's a beautiful, amazing thing. I actually don't participate, I just go out into the hall to watch these masses of people, from one share to another. A very, very good lecture is the best people to speak about different topics in Tannach. But at the same time, it's a beautiful pastoral thing. I don't know if it's a very beautiful place. People are sitting in a learning Torah in every corner of this building, and the next building, and the shul, because one thing of room is for all the different shul that are going on. And 40 miles from here, 50 miles from here, people are sitting in bomb shelters. Because the terrorists in Lebanon have not yet completed emptying out their arsenal, and we haven't managed to destroy the arsenal of deadly missiles. One of the things that I'm still able to do is to continue learning Torah, to continue going about serving Kachbokhel, living their lives, even when under the threat of danger, and the threat of war. And in our hearts, our minds are to fill out. This is with the people who are actually in danger, the civilians, the soldiers, the air force in the infantry, the artillery who are actually fighting the war, because Kachbokhel should be with them. Grand and victory, Grand Amisor victory, Le Mans Schmo, Le Mans and Mishiho. Today's shul, after this I usually length the introduction, today's shul is a shul in Musakah Barahat, Al-Aghadah, and I am the one who is giving this shul. So today's text, taking Gomar in Barahat Dafyud, this is a long Gomar. The first half of the Gomar, I'd like to talk about next week. I want to talk today about the second half of the Gomar. I have to at least discuss what took place in the first half. It's a well known and very puzzling and very interesting story about Isha'yau and Chiscia. Isha'yau is the Navi, and Chiscia is the Melech. And they weren't talking to each other. How the Gomar knows this isn't clear. The Masha'yau explains, if you look in the Sukhim, that come before the suk that's being described here, in Nakhimbat. Parahat, you see that Chiscia'yau, it's a messages to Chiscia'yau and it's a messages to Chiscia'yau. They weren't talking to each other. And so the Gomar says his father, 'Swadhgavamuna, Maidechthiv, Mika Khahram, Umiyudaya, Peshadavang.' What's the second go ahead of it? 'Mika Khadoshba, Ushyudaya, lassad Pesharab, Enshnetsadikim.' Mika Khahram, Uyudaya, Peshadavad, the way Peshar actually means the understanding, the explanation. But here they interpret it from the word of Pesharab, a compromise. So the Khahram is he who knows how to do a compromise. And that was God, who compromised, he learned, he knew how to make a compromise in between Chiscia'yau and Chiscia'yau. Chiscia'yau, Maidechthiv, Chiscia'yau, Gomar, Ushyau, Gomar, Ushyau. Chiscia'yau said, 'Yishay'yau should come to me. I'm not going to go to him, he should come to me, because you see, the 'Yishay'yau went to 'Ahav.' Chiscia'yau, Maidechthiv, Chiscia'yau, Gomar, Ushyau, the king should come to me. 'Tahahhi ashkran v'aram ben 'Ahav, the Azar the Gabe'yau, 'Elicia.' We find that Yhahram ben 'Ahav, nahchut'i sa'il, when he needed, he was sick, and he needed to see the Navi, he went to 'Elicia'a Navi. This is an interesting question in and of itself. You have here a political question of the Navi who represents God, and the king who represents also God. One is political power, one is pure spiritual power, so who should go to whom? It could be a very, very important question. But in any event, Chishpahl worked it after them. Maa sakadosh bahrhuhe v'is suri maqischiyau. God made Chiscia'al sick, made him suffer, he was in anguish. We are now going to Chishpahl, and then we are going to go to Chiscia'al, but not going to go on a mission, which would have been against what you share. What is it? No, no, no, no, go to the mitzvah. And in the meantime, you have to go. Shnamal bahrhu, ma'am, ha'lach iskyau. The mud v'aram, we are going to go to Chishpahl. So when Chishpahl came to Chiscia'al, now, what's explicit in the parrot, parenchaf, amlachim bet, Chishpahl comes to Chiscia'al sick. And he says to him, "You are going to die. You may have co-amarashim, salvele beit tachakim, mate, atabalotir. Take care of your household affairs, salvele beitra, give instructions to your house, for you are going to die and you will not live. Mikey, mate, atabalotir, what does it mean? You go home to die and also not live. Mate, atabalam, as ever, atabalotir, you will die in this world and you will not live in the next world. You are going to really die. You are going to be wiped out in both worlds. Amlalay, Chishpahl says to him, mai kuli hai. What did I do? That was so bad. Even in the next world, amlalay ishayal answers him, mishum de lo asakta bepirya beit rivya. You are decreed for extinction because you have not engaged in reproduction. Khisqahl was not married. Then the flesh will explain how Khazal knew this. Khisqiyyaul's oldest son, the one who succeeded him in Asheh, was 17 when Khisqiyyau died. But Khisqiyyaul was going to be granted in the story we are reading now, 19 years of additional life. So the assumption was that he had no wife at the time of the story. Chishum de lo asakta bepirya beit rivya. This I am leaving for next week. Khisqiyyaul had not engaged, not gotten married, not engaged in reproduction. And that is such a terrible sin that he has been decreed to die and to have no life in the war to come. But Khisqahl had an answer, now we are getting closer to the poem we want to talk about. Khisqiyyaul had an answer to Chishiyyaul, mishum de Khazi bebir rivya kodush de nafki minaybandalomado. So the reason why I think it married was because I saw in rivya kodush. I had a kind of prophecy that any children that I would have would be unworthy. They would be sinners. Because we know Minasha was the worst of all kings in the Davidic line. The Prasuk says in one place that the reason for the destruction of the Beitamiktash was because of the sins of Minasha. He was a murderer and he was an idolator. He was a bad person. And Khisqiyyaul had foreseen this. And therefore did not want to have any children at all. Amal alalalal, Ishayal al-Sattahim, Bahadi kafshid al-Aqmana lama lakh. Ma'id de mifkadat Iba'ilah lakh le mervid, uma de nikha kameid dukutur brihirul lihavid. So Ishayal al-Sattahim was very very important line which will be our main theme next week. He said to him, "In these hidden things of God, you are not to bother yourself. You have to do what you have to do. Ma'id de mifkadat Iba'ilah lakh le mervid, that which you are commanded to do, you should do. And what God wants to do, he will do. You do what you have to do. Certain things are not for us to worry about." Okay, now I begin the point that I want to talk about now. So Khisqiyyaul has gotten this Musa from Ishayal. It's very effective. Musa because it's backed up by the threat of death, which generally speaking helps us to concentrate and to get our attention when giving Musa. So he switches lines completely. He says, "You are 100 percent. I'm going to get married." Ma'alay Khisqiyyaul says to Ishayal, "Hashta, now," since you're the one who gave me this wonderful advice. "Hablach Ba'atach. Let me marry your daughter." I'm assuming Khisqiyyau is serious here. And that, as you might assume, this is a bit of a turning the tables and being a little bit cynical. But, you know, I think he says, he says, "Hablach, talk to me your daughter. Ashta, the grammar, the khutach, the diva, the dakk, the nafki, minai, ba'an, and the ma'al. I'm going to marry your daughter. And maybe between you and me, we're both sadikim, this will correct the creed that I foresaw, that my children will be ashamed. And they will be ma'al, they will be good children. So, you say, "Hablach, tafki, minai?" The decree has been given. I actually explained this decree not to have a rotten son. The decree that you're going to die. If you're going to die, you're not going to be able to marry my daughter. You say, "Hablach, tafki, minai, ba'an," then the vua. He was the bearer of the tidings that you will die and not live. "Hablach, tafki, minai, ba'an, tafki, minai, ba'an." And now Khisqiyyau answers him as follows. "Amalo Benamot," caused by his last name, so to speak. He says, "Benamot, son of Amot, callein de vua travitsay, end your prophecy and leave. Khakhmikubulani mibeta v'aba. I have this tradition from my father's father, means from the vida meadow. Afiloheref Khadamunakhat al-saba rasadam al-imnahat's momina rasamim." Even if the sword is placed, the sharpened sword is placed on the neck of a man, he should not hold himself back from mercy, from asking for mercy. Ithmanamir abiyochenan, verabileza, the amritra vayu. Afiloheref Khadamunakhat al-saba rasadamunakhat al-saba rasadamimshina. Mahayn yaktalaini lo rayachal. Iov had said, "Even if he kills me, I will still hope for him, hope have hope from him, meaning from God." Okay, so here we have, what I would say is a halacha. It's not quoted in Chucharach, but David Amelach's advice passed in down to his children and children's children, passed down from King to King. And the advice that abiyochenan and verabileza learned from Iov is Afiloheref Khadamunakhat al-saba rasadam al-imnahat's momina rasamim. Even when the sword is already touching the skin of your neck, one should not hold oneself back from mercy, from asking for mercy. So I think this is a halacha, a halacha lemise, what I say it's a halacha. It's good advice, why don't you dive in? The language of al-imnahat's momina rasamim, one should not hold oneself back. If it just says, "Even if the sword is on your neck, you should still dive in," I'd say, "Okay, that's halacha, you should always dive in." What does it mean, you should not hold yourself back from asking for mercy? I think there's an implication here that there's a halva meaner, there's a thought which is being denied. That not merely one should be hopeful. And there are people who would not be hopeful. That would be a psychological condition. I think here the statement is against a halacha condition, not a psychological condition. I would have thought that it's improper to dive in. You're not's momina rasamim means you want to dive in, but you hold yourself back. No, no, don't do that. Why would you hold yourself back? If you're depressed, you don't want to dive in, you don't think it does any good, so we should encourage you to dive in. But here, it's ahalim na atzmamina rasamim. You're coming to a person who would really love to dive, but he's restraining himself. Why would he restrain himself from diving in just because the sword is on his neck? I think it's clear that what we have here is an expression of a well-known religious, or even human condition, that admires sees as a "mitzva" the quality of acceptance. At some point, one doesn't object, one doesn't fight, one doesn't attempt to overturn fate. There's an ideal of accepting, accepting fate. How do I know that's the shot? But then, in my reading of the line, I am not so mad atzmamim. You have to remember the original statement here. The argument is between kiskya when you shayao. You shayao knows that kiskya is going to die. It's not that he's depressed. It's not that he's tired of praying and fighting. He knows you shayao is going to die because he's a true prophet. As he had said, nixzera, alecha gizeba, it is fate. It's not that the line is saying it was not to sing as fate. So that I don't understand easily. The Greeks believed in fate. But we choose, we know that everything is the hand of God. So of course you should pray with everything that's in the hand of God. But here you have a situation, there is something called what the Greeks call fate. It's not called fate, it's called the will of God. Here we know it's in the hands of God and we know what God has decided. Because he's told you shayao and he shayao has told kiskya. He made a tabelote rya kfar nixzera alecha gizeba. And to that, kiskya says, you, you shayao are very smart and you are a prophet of God. You are divine wisdom, I am just a king. But I have a tradition that was passed down to me from bait avi ava. From king to son, all the way back to davidamelecha. That even if, what's the expression, hirnev khadamunachatat savarashaladam. It's really there, the sword is there. And he was holding the sword which was seen in a second, is in fact the angel of God. You can still, and you must still seek to change the situation. It's against acceptance at any point. Not because you're making a mistake of it understanding the situation. Because no matter what nixzera gzera gzera gzera gzera gzera gzera gzera gzera gzera gzera gzera. It means not just to say something but to sign it, seal it and send it. The heavenly court has put out the edict, gzera gzera gzera gzera gzera gzera gzera gzera gzera. The mercy of God is always the last word. Why is this come from davina melecha? Well actually explains what's the connection with davina melecha. The vid sheratam alach wa kaboshul fabe ador was subsefishmuh. For lama na atts no mana acha mean. Might we have in sefishmuhul bet pamakaf dalid. With the vid sheratam alach is granted a vision. Khakun into the details. If you look it up, read the parak. With the vid sheratam alach sees the punishment coming. And in a kind of nevua, kind of prophecy. He sees the angel of God with the sword in his hand. That's with the expression Chairif Khadam un achaat alsabaroshadadam. So again it's not a man's misreading of the situation. The vid sheratam alach has seen the angel with the sword in his hand. And the angel is not an angel of mercy. He's an angel of destruction. Malachhecha bala. And yet the vid sheratam alach immediately went and fell down before God. Fell down before God and asked for an asked for mercy. So this is the kabbalah. It's a tradition within the royal family. And Khaskia was saying, "I'm right in your room." I think that's the reason why the kamalah then brings a proof of Yocha and Malaza from a different person. Because you might think it's very nice that Khaskia was said this. And even that he had a tradition from David Amalah who's a wonderful person. But it loses in an argument with his shayah and the vid. I mean how David know which truth. He was an eternal optimist. He went to David even though the sword was already being wielded by the angel in the sky. But he's wrong. So the man says, "No, no, no. You should know that Khazal agree." Wabiyokhan, Malaza, say, "I'll give you not someone a recognition." Namar henyak, te-laini, lo ayakhel. Passuk in, in, in, in, in, in, in eo. That's also the reason, explanation of exactly what Khaskia says to Shayah. Ben Namot's kalaini vu attra vid say. He says, "Don't stop prophesying and go out." In other words, Khaskia was saying, "Not that you're wrong. You're right. You're a prophet. And you are right. And you are right." And Iksavag is a wrong. I'm saying, "Stop prophesying." Rahamim, the mercy of God, trumps. It overcomes the truth of prophesy. You're not making a mistake, but your whole office. The office of prophesy is only adkhan. It's only up to this point. Even true prophesy cannot lead me to lo ayakhel, to not have hope. And therefore, Ben Amot's is from a way of addressing him. It's almost an insult in every dressing him. He's saying, "You know, you're not my friend, you're Shayah." My prospective father-in-law. Ben Amot's kalaini vu attra vid say. Seise your prophesy. Turn off prophesy. That's a chutzpah. I don't want to hear any more prophesy. Because even prophesy cannot change the connection that a Jew has to Rahamim, to the mercy of God. Now, we, of course, are not facing prophesy. But the point is, I think, that it's a calvohomer. That's what the most trying to say. You come to a point where, rationally, you can come to the conclusion that the fate has been sealed. All avenues of change have been closed. So the optimist among us will say, "No, no, no, no. What hasn't gotten to that point?" But I think the optimist say, "No, no. It might be a rational decision." In Yeshayah's case, it was, because he knew. So even though we don't have faffits, but it's not absurd to imagine that one can realize that we've given it our best shot, personally sick, six months, a year, you've gone to the doctors, you've prayed, you've done everything you can do. It's not getting any better. One can perceive the inexorable hand of God. So it appears, the God of nature. The God is running the world. It's not chutzpah. It's not atheism to say that one can perceive God's hand in nature and see that the wheel is turning in a certain direction. Even though we don't have Yishayah, we're explaining to us black-on-white. But it doesn't make a difference. Because even Yishayah, I would say, kalayna buat kavatsay. Therefore, I will say the same thing to the doctors or to the military strategists or to whatever. The person's falling off the bridge. Changing to his death. He has one second of clarity. Al yimna atsmomin ha rachamim. Why? Two reasons. One. It's still possible. It is indeed in God's hand. And God isn't only the God of nature and process, but also the God of rachamim. And two, what I began with, Al yimna atsmomin ha rachamim, don't think for a second that there is any virtue in acceptance. Even if God has said, "You must die," you have no obligation to say amen. This is an important halacha. I stressed the word halacha. It's not that they ought. We don't have to agree to the decree. I think for us it's easier to understand because we don't deal directly with the decrees of God. But I stressed it. The gamara says, "Yes, I'm in the decree of God." But the reason why people will accept what happens in nature. They will accept an illness or poverty or some other problem is because consciously or subconsciously, religiously or under the skies of non-religiously, they see as being the hand of God, called it fate, called it govow, called it decree, called decree of heaven. And then you have this human reaction which masquerades as a virtue that says, "We should accept it. It's wrong to fight against it." Because it's bigger than us. We are religious people. It's the will of God. Who fights against the will of God? It's a wrong thing to do. The gamara says, "Wrong!" I'm not saying that so many rachamim. Because God's will is not single-dimensional. The will of God could be in the case of the scale that he will die, but the will of God, the rachamim will of God, God's will represents his wisdom, his justice. You are a bad person, therefore this decree against you, but it's also the mercy of God, excuse me. It's also the mercy of God. And to accept only half of that equation, to accept the decree of God without turning to mercy, is not merely unwise. You could have gotten out of it if you had prayed you'd be saved. It's also wrong. It's also a diminution in one's relationship with God. It's kind of a desire. You only have half of God. You've heard of the decree of God, and you don't realize that there's always more that can be done because God is more. God is not a machine. He's not fate, that terrible Greek-based word that says that that which will be must be and cannot be changed. Yadut is inherently opposed to the idea that that which will be must be. It's part of the dispute concerning Hanukkah between the Jews and the Greeks and Hanukkah. It's the miracle. If the wheel is turning, can it be turned back? I think if we look, we have a Brahma that we say every day that basically relates to this point. The second Brahma-Shmanessah is called "Gvurot." Mighty deeds, the mightiness of God. Why is it called "Gvurot"? What does it exemplify there? The main point of the Brahma, the end of the Brahma, the beginning of the Brahma, and three times the middle of the Brahma is the resurrection of the dead. Then there are other examples. You support the falling, you cure the sick, you release the imprisoned, and then repeats again, and you resurrect the dead. What's the point here? It doesn't just say that God does mighty things. The mighty deeds of God are where he reverses that which already has been decreed. So it does not God supports those who are standing. He supports those who are falling. He cures those who are already sick, meaning they're sick with a deathly disease. Those who are imprisoned, he breaks out their walls. And of course the ultimate case is to resurrect the dead. The dead are dead. As we know, in nature, life turns to death, but death never turns to life. There's nothing more inexorable, no decree that is more final than after death. In fact, in Shwanessah, we do it even better than the Gomara. In Shwanessah, we say, "Eve tacharyb is very insavero." Because once you're dead, you can't pray. But in fact, even death is not irreversible. Nothing is irreversible because there is no fate. There is no decree. The decree is one side of God's speech, and the other side of God's speech is Rahmim, and Rahmim will always have the ability to trump, to overcome any decree. No decree is final in the presence of Rahmim. I think we say this in the beginning of Shwanessah. The first verse says that, "God is our God." The second verse says, "And what does He do?" The Hazah, when they struck Shwanessah, are saying, "If you don't have this in your mind, you can't have it." You don't dive into God because He can help you. You dive into God because He is absolutely empowered over all processes of nature. And even though we know that the processes of nature come from Him, He is nonetheless greater than that as well. Because you can be appealed to, you can appeal to Rahmim, you can appeal to mercy, and that will always be greater than any other process, even those processes which derive from God Himself. And before we ask for God for anything, all those other things we're going to ask for in Shwanessah, we have to know that. That appealing to God is essential, because it's essentially greater than everything else in the world. We are embedded in the world, but the world itself is embedded in the eternal and infinite mercies of God. So this is what Chiskeyo says to Isha'el. And it's interesting how the prophet can be wrong, I think precisely because he is a prophet, which is why he says to him, "Chiskeyo says to him, stop your prophecy and go out." But say, what does it mean "go out"? He's throwing him out of the room. Why? He was angry at him, he's throwing him out of the room. He's saying, "Go out of your prophecy." You know, get out of yourself, get out of your skin. Because the prophet, because he sees the truth, he sees that the Kri could lose sight of Rahimim. Knowledge, very, very clear vision, can be a bad thing. That's why I repeat, it could be that we're right sometimes when we see that it's all up, it's all over. It's not that you have pessimists and therefore you have illusion. No, no, you can see clearly. Surely, Yishayal can see clearly. But seeing clearly is itself a distortion. Because seeing clearly you see the Kri, you see the truth, but you don't see mercy. Mercy is what's after the truth. Mercy overturns truth. And those of us who see less clearly can see the mercy beyond, as Chiskeyo could see. Those who see clearer, like Yishayal, can see what's beyond. It's like you have one of these one-way mirrors. So when you see a picture very clearly in the mirror, because the light is on your side of the room, you don't see anything on the other side. If there's less light in the room, and therefore you cannot see clearly, but then you see right through the mirror, right through the glass, and you can see what's on the other side. So therefore Chiskeyo actually saw further than Yishayal, because Yishayal saw the truth clearly, and couldn't see something that was, strange expression I'm using now, couldn't see something that was beyond truth. Vahramim is beyond truth. Hence, and I repeat the Halachalah Mysa, Hanyaktillani lo ayachal, literally means even though he, that's God, even though he kills me, not he said he's going to kill me, not he's planning to kill me. Hanyaktillani, even in... Wow, he's killing me! As I'm dying, lo ayachal. There's a contradiction here. Not even as the enemy kills me. I will hope to God. Even as God kills me, I will hope to God. Both things are from God. The decree is indeed the decree of God. And therefore your fromkites has accepted. No. Knowing that it's the decree of God, you still should withhold. You should restrain. You should depress your fromkite. Depress your religiosity. It's the wrong religiosity. Y alimna atzmomerah Vahramim. Even though he is killing me, yiktillani, to him. To the other side. To the side of Vahramim, lo ayachal. That's Halachalah Mysa. For all of us in all positions in life, that our hope and feet are planted in the mercy of God. And we are surrounded by the decrees, laws, enactments of God, of nature, which is in God's hand. But nonetheless, we still hold on to the rope which goes beyond the situation in which we're found. That's connected to the infinite mercies of Avakadoshvoh. That's the end of today's shoe. And now we're going to have the Medrash Hayomi, the Daily Medrash. Okay, we're still in the war with Midyan. It says, "Vais la chotamosheh." Mosheh told the Jews to give a thousand people to each shaver as we saw yesterday. 12,000 soldiers. And Moshe sent them out to war. The Medrash asks, "Amala Khadoshvoh, rudomosheh, nakom nik mat. Veneh Israel. Ataba atzmomerah. Fumushalah, et achirim." When God originally spoke at the Moshe, He said to him, "Mosheh, revenge the revenge of the Jews from Midyan." Moshe then goes to the Jews and says, "Give me 12,000 soldiers." The Medrash says, "God told Mosheh, you should take the revenge." So, I think, obviously, in a shot, we all think that. God speaks to Mosheh Veneh, and says, "Do the following." He's speaking to him as the leader of the people. He should do it through whatever means available, which means to send an army. But the Medrash has been very, very squared off here. God said to Mosheh, "Revenge the revenge of the Jews from Midyan." And in the end, Mosheh doesn't have anything to do with it. He tells other people to go. Perhaps the real crux of the question is the Mosheh Veneh. It doesn't even participate. "Humushalah, et achirim." Because it's a success. Vaishshalah, hotah, Mosheh. Mosheh Veneh, who sent them. He says, "I understand the word Vaishshalah." He sent them away. And it's called, "Humushalah, et achirim." He says, "Other people to do it." So, Mosheh Veneh has nothing to do in the end with the word "self." The Medrash gives a very interesting answer. "Elemip Nation et Gaudel be Erratz Midyan." "Amar aenobedin shani mitza lemisha sabitovah." Mosheh Veneh, as you remember, grew up or spent certain of his years, his early years in the land of Midyan. Midyan was his political asylum when he fled from Paral. And therefore, Mosheh said, "It is not right, aenobedin. It is not right that I should attack. That I should trouble one who was good to me." Amashal Omer, the well-known proverb, says, "Bor sashatita mimeno altiz rokvo evan. Do not throw a stone into the well from which you have drunk." This is a very interesting mussah, backed up by a mussah pavan. It doesn't say that if someone is good to you, you should be good to them. Mosheh Veneh is sending an army to wipe out Midyan. It's not exactly that he's being good to them. They're going to die one way or another. Apparently, the fact that they have been good to him once is not over where the fact that they've been very bad now. And they've attacked the Jews and they've tried to undermine the religiosity. The spiritual status of the Jews and therefore God says they should be destroyed. Mosheh Veneh's sends the army. It's a personal thing. It says, "You should not be the one, a well from which you have drunk. You should not throw a stone into it, even if it's necessary for someone else to throw a stone in." In other words, let's say we decide we have to close up this well. Because we want to build a yeshiva and the well is in the way. So you do it? But the person who drank from the water, he should not be the one to seal the well, to throw the stone into the well. So Mosheh Veneh says, "I am not going to be the one to lead the army against Midyan." That would be improper. Someone else can do it. So what kind of mussah here? It's not the mussah of paying back good in return for good. Not that Mosheh Veneh who owes the Midyan something left where he pays him. He doesn't pay them at all. It has to do with himself. A person who owes something to somebody. He's received good from somebody. So it's wrong for him to strike that person. Even the person needs to be struck. This is an example of HaZal's understanding of complexity sometimes in morality. The fact that something needs to be done doesn't mean that you have to be the one to do it. It's right for someone else to do it and it's wrong for you. Because not that you have to show HaZal, you have to show gratitude. There's no gratitude involved here. You have to show maybe he was better to show HaZal, you have to show recognition of good. And a person who owes a debt to somebody else may not be able to pay it. But he has to recognize it. In recognition the case of Mosheh means not doing. Even as someone else does it. Interestingly enough, the Midyan has another opinion which he continues with. Second opinion said, there's no question here because this Midyan is not the same Midyan that Mosheh fled in Pasad Shmoat. Because the Midyan and Moshe fled to in Shmoat was close to Mitsrayim. It's a place in the Sinai. And this Midyan is close to Moab, further north. Since we know that Moab and Midyan had planned the plan of Pasad Barak together. Why is the Midyan saying this? Apparently it's answered to the same question. Or it's undermining the question. Mosheh and Midyan didn't hold back himself from attacking Midyan because this was Midyan in which he had grown here and grown up there at all. And therefore what? I think, I think that this Midyan is saying that if in fact Mosheh and Midyan had grown up in the same Midyan that he was now facing. Not only would he have not participated, he wouldn't have gone to war at all. He had a problem with God. Then it would have been real. Gratitude, he would have paid them back by saving them. But in fact he didn't know them anything and therefore there's no question. So the second opinion really does simplify the matter. I think the first opinion of the Nakhazal is a beautiful one and a complicated one. It says that I can owe you something, I can't help you. But I myself, not from weakness, not that I can't bear to see. It's wrong, ain't no biden. I will not be the one to punish you. Even as I will not in any way in here, but somebody else will punish you because it's right to punish you. And justice will be done. But I cannot be the one to bear this. It's also the same thing way, way back in the Makkot that Mosheharebein would didn't do. The Makkah, the play connected with water. The Nile. And because I say why, because the Nile had saved him when he was a little baby. So Aaron should hit the Nile and turn into blood, but not Mosheh. In other words, it gets hit anyhow. We're not going to save the Nile from turning into blood, but it's wrong for Mosheharebein who to do it. Here too, it's wrong for Mosheharebein who to strike against Midyan when Midyan had saved him. That's it for today. We're back tomorrow with Poshata Shavua. And you've been listening to KMTT, the Shul-in. The Sakhad-Brahot Ha'lakh-hava Agadah. As well as the daily Midrasht, the Midrashayomi. This has been KMTT. Kimi Chiont et Zetora. With Vahrashmirushalayim. This is as a big question you're called to. The Bukhata Torah meets Chiont. She'll have Chiont the Israel. The Eret Israel. The Amisrael. In your Tfilot. Kishpahr who should do. Justice. And victory. And salvation for Amisrael quickly. At Tfilot should be with the still. Remember, three soldiers were in captivity. One in Azah. And two in Lebanon. Shbokus should bring them home quickly to their families. Vannathata Shalom Ba'aritz. Vateripnitza Chiont is Simhala Khoyoshvah. Kaltov. And we'll be back tomorrow. [BLANK_AUDIO]