KMTT - the Torah Podcast
Erev Shabbat - Parashat Shemot
Erev Shabbat program, for parashat Shemot
This is KMTT, kimitsu-on-te-te-tor-a, broadcasting from Gushat-yun and this is Asubic and today we have the Eriv Shabbat plugin for Pashachnod. As a change of pace we will begin with the Halahayomit. We've got in up to Sukhaidizimah. Sukhaidizimah is not mentioned explicitly in the Gomara at all. The source is found by combining two different Mahat, pulling now from the riff in Bakhalt who does that work for us. The Gomara in Bakhalt states, the riff quotes it. The Mahat in the fifth paragraph of Bakhalt says, the Olam, the Rashrabi Simla'i, the Olam Yastir Adamish Vahoshan Makon Vahakah Khidpada. The person should always arrange the praise of God and only afterwards, pray, only afterwards Daven, Yitpala'am. Mein alan, from where we know this, Mein Mosheh. Tchdiv, Hashem alokim, Atta ihilota, Ego Mein, Bakhtiv Batrei, Ebran Nava Ere. We learn from Hashem Abing in the beginning of Pashat Vatranan, where Mosheh before he actually asked for what he wished to ask, they should be allowed to cross the Jordan, had a whole sentence where he said that God you've done one this verse and you've shown us your great hand, he engaged in the praise of God. So we learn that this is the proper way, the proper arrangement to Daven, you don't just burst in and say what you want, but first you arrange the praise of God and afterwards, and afterwards you pray. Now this statement could have been interpreted to refer to Shmanessi itself because the structure of Shmanessi is to be Bakhalt of praise, the middle Bakhalt are our requests, followed by Bakhalt, which are called thanks or gratitude, although they're not exactly that, but that's the name which is given to them. So perhaps, even though it says here, "Ahrakahit Palel," it means he should request things, as Mosheh Abbeinu made his request. But that's not what the verse is going to say. The verse then continues and quotes a Gmara from the first part of Bakhalt, "Amarubil al-Azabbar Avinah" called her "Omar" "Thiral-David" "Bakhal-Yom-Shal-Shapamimu" "Takhal-Shbaral-Namabah" The Gmara says, doesn't say you have to do this, it's what he says, "Anyone who says Thiral-David," the chapter from Thirim, which we collashway, but ashway is an introductory process. Let's take it from elsewhere, begins Thiral-David-Aramimha-Kai, etc. He who says Thiral-David three times a day, is guaranteed that he will merit Allah number, the world to come. Then we've got Thiral-David-Aramimha-Kai, "Amarubil al-Yom-Shal-David-Aramimha-Yom-Shapamimu" He also said, "I hope to be included in those who finish Halleluh every day." It's also to read Halleluh every day. He who says Halleluh, a song of praise, in the case of special exaltation, special reaction, you say it every day, you're making fun of it. "Halleluh, halleluh, gadef," you're blaspheming. So how could he say he wants to finish Halleluh every day? So the more answers he didn't mean Halleluh, what we call Halleluh. He meant, he looked in, he meant praise. What do you mean? "Kikha ami bibsucade vizimra," here's where the phrase comes from. When he said, "I wish that my portion should be among those who complete praise, who complete Halleluh," every day, he meant "the saying of Sukkaytizimra." What is that? Well, my new, "miti la de David ad kola nishamata al al al ka." It's five prakim into him, till he la de David, and the next five prakim, which begin Halleluh ka, until kola nishamata al al al ka al al al al al ka. The riff understands, he doesn't even say another word, he understands the combination of these three sayings in Hazal, implied that one should say Sukkaytizimra every day before davening. In other words, we also said it's a good thing to say Sukkaytizimra every day. The gamma is said what that meant, till other David and the next five prakim, and the different gamma is said that once you have praise before with davens, put the two and two together, and you have the saying of Sukkaytizimra before one davens. Then the riff adds to that, with the king, Rabbanan le mein wa brahami kamayu, the brahah, ba ukshamal, any shtabakh, which are the two ends of Sukkaytizimra, I haven't mentioned anywhere. They simply found in the sibun, including the state of the riff, including all the sibun that got on him. So the riff says apparently the Baban once they were saying Sukkaytizimra, they also instituted a bakhah before and a bakhah afterwards. Uma'iniyu, barukshamal, ba ukshamal, bi shtabakh. So we've now constructed an entire element in in the daily davening, a general statement of khasal that it would be a good thing to recite praises, and that it's important to have phase before one actually plays. From this we get to at least at this moment, at this point, six particular pakim. And once they said it so, they added a bakhah before and a bakhah afterwards, and since that's the construction, the riff dephodra's al-akhic conclusion. He'll catch me by the name of the law, 'dish tawoori, bi shimat, qil ba ukshamal, adem asayim, riyutrat.' Therefore the riff says, once you begin, ba ukshamal, you're not allowed to interrupt. Yeah, I can have any half-sake until after shmoora se. How did he do that? He did a shortcut. He is saying that since you have a structure of ba ukshamal, followed by a shtabakh, and they are the bakhat on sukadizimra, you can't interrupt, you can't ever have sake in the middle of sukadizimra, because then you, if it was just pakim of tea then it would make a difference, but since there's a structure that's constructed by a bakhah before and a bakhah afterwards, you should not separate those two bakhat by anything other than the thing to which they relate, namely sukadizimra. So therefore you can't be shmoora se, you can't be mafsake, because when nada ha laha, that says you have to have smhut gulalit phila, you have to combine, together, bakhat gulisayimra, and in shmoora se, of course you can't be mafsake. So putting all these things together, once you begin, ba ukshamal, you can't be mafsake until after shmoora se, it's interesting that the rambam, who is very careful when he calls a laha to define it exactly correctly, this a laha, he is totally loyal to its source in shabat, the rambam in hu kot qirah pakzain al qayyud bed, doesn't say one has to say sukadizimra, he says, vishiv ruhu kachamim, the mishikum raised me lot in seper tiri makhoriyam, miti lal david al safasipa, kachazal, kachamim, traced, he who, besides songs from seper tiri limb every day, from tiri rahu david till the end of the book, the five hala lukas which found on tiri rahu david, the gammah in shaavas says, that ba bhiyansi said, "I would like my portion to be among these people. I would like myself to be a person who says sukadizimra every single, every single day." It's clear from the gammahra that most Jews didn't do it, it's clear even Bhiyansi did it necessarily do it, he hoped to do it, so the rambam says that means that harzal have traced, we see in the gammahra a pray for someone who does that, the kraam nahagulik wrote sukiim thnihamu laka rehem, the tiknu brachadiz nahazmirot, the Hebrew lukshamah, ubrachadah rehem buishtabakh, this is the praise, and the minigas to do it, the kraam nahagul, all Israel, all the Jews have a minag too, in fact say those for kim as well as sukiim thnihamu laka miham, we have hodu and racham, different sukiimra are added, and also afterwards there's some extra sukiim, and there's also a brachad beforehand and a brachad afterwards, so I'm just very, very careful, there is a minag to say sukadizimra with its brachad every single day, this derives from the praise, from the the affirmation, found in the gammahra to the to the idea of beginning one's day with praise before it actually gets to dahvik, the halakh nafkamina is what the wifsah, that there's an esa hefsek because the brachad were instituted, therefore one is not permitted, one should not be much sick in the middle of, in the middle of sukiim thnihamu, because you interfere, you cause a hefsek between ba lukshamah, which is connected to yishtabakh, yishtabakh at the end, it's quite clear from these sources that to what does yishtabakh belong, yishtabakh is the closing brachad of sukiim thnihamu, not the opening brachad of what comes afterwards, the minag is that if a khasen is beginning, sometimes a certain person is a kriyiv to dahvin, but he's come a little bit late, but he'll make sure to start at yishtabakh, but in fact, I'm sure he doesn't begin at yishtabakh, if you love it, seebur begins after yishtabakh, in fact the mamban says that explicitly, mamban in parek kretabakh, alab says, ehh, it's firatat seebur in shmata mid, and then afterwards, all right, turn the pages, the ram says what is firatat seebur, parek tat, firatat seebur kahi, bashar kha kala amyoshpim, yishtabakh, you're right if nayate, vahve, you're made by emsa, amomat kugomayar kaddish, and then he says bahro, if you love it, seebur begins when the shirat seebur goes and says kaddish, and then bahro, so yishtabakh is connected to bahrok shama, and it's okay to zimah, which in between, which is why one should not be master in between those two things. Second halacha, which would fall off in this, suppose you didn't say sukkad is even on the morning, you came late to show, that alacha is, that in order to be davening with the seebur, it's more important than sukkad is ima, so if you've come late and they're very up to yishtabakh, they're very up to bahrok, so one skips sukkad is ima, one skips, parek sukkad is ima, but even even all of sukkad is ima, and one starts a daven with the seebur, from bahrok, bahrok kuyachma, and shmana, can one say it afterwards, since the whole idea of sukkad is ima, not merely the bahrok in shabakh, it's a good idea to do it every day, and not merely the bahrok in the first bahrok bahrok, which said, it's very important to say ashree three times a day, but the bahrok in the fifth bahrok bahrok, which said that one should have trays and only then daven, so sukkad is ima is only before davening. So there's a makhloket, dispute among the post game if one can say sukkad is ima after davening, in other words, could one achieve what is stated in the word in shabat, and perhaps to learn the first bahrok bahrok, and ignore that which is mentioned in the fifth bahrok bahrok. Alokhanama isa, we pass, and you can't do it, meaning you can surely say takim from Thi Lam, but you can't say the bahrok, because if it's not the real bahrok is ima, then the bahrok bahrok bahrok, so if one has not said sukkad is ima, it's possible, and it's probably advisable to say it afterwards, that's what's put down in the post game, but without saying either bahrok shama or yishtaba. In kabbalistic sources, based on the avi, the avi was very, very, very much insistent on saying sukkad is ima and saying it exactly as it's written, these particular bahrokim, and no skipping. People influenced by the kabbalistic sources will not skip, even if they come late, they will say sukkad is ima, and basically lose out on Thi Lam, that's against the post game, there are people who follow the kabbalah in this matter. For the same reason, the avi said, once you're not said sukkad is ima, even without the bahrok, afterwards, you have to say it in its proper place, you shouldn't change things around, so if you're having said sukkad is ima, you should not say this bahrokim after shman sj. Again, it's also against the post game that the skim recommends, same skays ima, but without the bahrok shamal or yishtabakh. That is Thirays al-Akhayomit, today is Khaftevat, the Khaftevat is the youth site, it's the yomazikalon of the vambam, it's the eight hundred and first year, since the vambam died, since the vambam was niftah, im Khaftevat, eight hundred and one years ago, last year was the eight hundred year to the vambam's death, and there were a number of conventions, special meetings, special conferences devoted to it, so now we're starting the eight hundred and first year to the vambam's death. It's hard to overemphasize the importance of the vambam, of course there are different attitudes of the vambam, depending on whether one is primarily interested in the vambam as a philosopher, the author of the men of Khim, well the vambam as the author of the arachazaka, in either case he's the greatest figure of the kind in the middle ages and then after the middle ages, just to give one small indication, one never gives a share, I teach a share in a shiva, it's almost impossible that there should be a share in which I won't mention the vambam, in fact, if the vambam doesn't say anything about the topic I'm talking about, that's also a topic. The vambam is so central, he's so clearly involved in every single discussion, that the vambam doesn't appear to say anything about the topic, then we'll discuss why he didn't, that's just once more indication of at least an halacha and tan lud, the importance of centrality of this figure, a man who indeed died eight hundred and one years ago, but it's possible to say that he literally is alive, and his thought, his halacha, his scavim, are as much present in the room, in my classroom, in my learning room, in the room I'm sitting in now, which is a room in the library in Shiva Tarotion, as though he had been born only 40, only 40 years ago. Since today is the vambam on the outside, we'll give him precedence, while I want to say the first thing about the phascha, the beginning of the phaschaat smot, you have stories about the early life of Masha Obein, there are basically three incidents, one is when he comes out and he sees the Mitzvih, hitting the Jew, second story is when he sees two Jews fighting, and he rebukes them, and the third story, a little bit later after he flees to Midyan, when he saves the daughters of Yitra from the shepherds of Midyan. I think most of us should understand these stories, as showing us the personality of Masha that he was caring, that he was responsible, and that he had the qualities for leadership, it's connected to Moshe's role as a leader, as a king, as he who will take the Jews out of Egypt. The vambam explains the stories differently. The vambam in his discussion of Nivua, of papacy, says that the first level of papacy, he has ten levels of papacy, the first level of papacy is what we would call inspiration. It's called in many places in Tanakh, the spirit of God. The spirit of God fills someone to do great acts, to help others, to save people, to change the world, beyond what his normal amount of strength and perseverance would allow. When you suddenly have this this inspiration and you're filled with strength and courage and determination, that's called Ruach Hashem, the spirit of God. The vambam says that's the first level of papacy, and then he goes on to give us an example, and his first example is the young life of Moshe-Rabeno, you see how Moshe-Rabeno took a walk in the street, he saw an Egyptian hitting a Jew, and he was just suddenly moved and inspired to interfere and to kill, to kill the Egyptian, showing strength that undoubtedly he didn't know that he had till then. Afterwards the second story, and suddenly the third story, the vambam gives these as examples of the first level of papacy, and apparently I believe the vambam is trying to say that that's the purpose of the stories as well, understanding Moshe-Rabeno not primarily as the political leader of the Jews, time of the excess, but Moshe-Rabeno, Moshe-Rabeno, Moshe-R our teacher, Moshe-R, who is Adon Hanaviim, the master of all the prophets, he who brought the Torah down, and the earliest stories of Moshe's life illustrate the first level of his papacy, and the second level is in the next chapter, when he meets the burning bush, the snare, and God already speaks to him, a higher level of papacy, the vambam has an interest in Sean the Moshe-Rabeno grows in papacy all the time, according to the drash, the Moshe-Rabeno was a Tyrone Vindevua, he was a novice, Tyrone, he was in Mount Heba as well, it's a Greek word meaning novice, the Moshe-Rabeno was in his early life, even when he was very a perfect, but he was a novice in papacy, he was opposed to his later years when he kicked, grow more and more, and the vambam extends that one step backwards, even before he was what we would call the prophet, hearing the voice of God, but he was filled with the spirit of God, and that's the purpose of the first three pashiyat, the first three stories in the beginning of the Seifah Shmoop, the beginning of Pashat Shmoop. Also connected to the beginning of the pasha, I once heard a name of the Frank Shmulebitz, one of his sichottumusa, the medrich says that when parol decided to enslave the Jews because he was worried about them, the medrich says three advisors, three sages were involved in the decision, who were these three sages? Three sages were Yitrau, Billam and Eov, Yitrau and Billam, we know that they were living more or less at this time, Yitrau is in the pasha, and Billam is at the height of his powers some 40 years later. Yitrau we don't know when he lived, he has no date in the book of Yavin, Kazal being made different opinions as to when he lived, if he was in fact in the stark of figure at all. This medrich assumes that he lived in the time of Yitrau and he was part of the the council to whom parol went of wise men to consult before enacting the decrees against the Jews. The medrich says his father's, that Yitrau ran away, didn't want to be involved. Billam told parol what to do, he gave advice against the Jews and Eov was silent, he didn't leave, he didn't say yes, he didn't say no, sort of kept silent, and what happened? So Billam who counseled against the Jews died, he was eventually killed by the Jews in Zephyr Bahmidba when they had the war against Midyan. Eov who was silent was afflicted with the suffering, the book of Eov, the book of Job, all the sufferings of Job. And Yitrau who ran away, so he did well, he got to have Musharabenu as a son of them. So when crime shmolev is asked, a question which he says everyone is probably asking, why is he who was the worst of the lot? Billam, why did he die? Is Eov, who is at least one step better, suffered an incredible suffering? Surely the suffering is worse than the death that afflicted Billam. And Eov crying his answer was simply that the question is wrong, the question shows a misunderstanding of the Jewish value of our value and evaluation of the value of life, that to be dead is worse than to be suffering. And that's exactly what Kazawa is saying here, if you send the great deal, you're killed. If you send less, then you're allowed to live. You're punished with suffering, but any amount of suffering, this is with Chaim's point, any amount of suffering still cannot overwhelm the value of being alive, of having Ruhrkelokim. But that's the extreme and most basic value in this world. And that's exactly what Kazawa is trying to say in the trilogy, the three stages and levels are sin and reward, which they describe in connection with the beginning about Pasha, the consultation of Paro, how to bear down on the Jews and and prevent their what he feared that they might do to him. At this point, I assume you're beginning to wonder who is going to be the guest for the Erishabad program, because the Erishabad program I promised will be a guest. Here I've been going on for 22 minutes already, and I have not yet introduced the guest for this Erishabad program. Well, it's my fault. I had somebody and in the end couldn't make it, didn't work out, and there was no backup. So we're going to have a shorter program than usual. What I'd like to do is before we quit, is to simply, perhaps this will be a new little slot, a weekly program. I'd like to look at some of the Midwest Chaim in the beginning of Pasha'chmoat, specifically on why Moshe-Rabenu got the job. I've already mentioned before that there's a common attitude, a common approach in many of the Mafashim to see the original stories in the beginning of Pasha'chmoat in Paro'chbeth to be indicative of why Moshe-Rabenu got the job. He went out, he fought against the Egyptian professor, he showed justice, helped one Jew against another Jew, including the story where he helped the daughters of Yithrom, not Jewish at all, but it shows that he was dedicated and committed to helping the affairs, and these were important qualities for a leader. That's one approach. My own personal opinion is to understand the original story somewhat differently. I think that what the stories are showing is not merely Moshe-Rabenu's dedication to justice, but showing the element involved in his dedication. The first story, when Moshe-Rabenu sees the Egyptian attacking the Jew, it's quite clear, what does the Pasukseh say? It says that by Yitzay El Echav, by Yael Echavitsri ma'kei shivri ma'arav. Moshe-Rabenu went out, meaning he went out from his Egyptian environment to his brothers, he saw an Egyptian attacking a Jew from his brothers, from his brothers. In other words, Moshe-Rabenu's identification with the oppressed Jew was at least partially based on the fact that he was his brother. I'm saying this as a compliment, the first element in Moshe-Rabenu's development was his identification with his own people. It's quite clear the first story, is by Yael Echavitsri ma'kei shivri ma'arav. That's what he saw. He saw that one was his brother, and he saw the Egyptian attacking his brother, and that's why he reacted. The second story that can possibly be true, they're both his brethren, nor is the Pasukseh mentioned the word "Echav" anymore. He saw two Jews arguing, and it's him, by Yom'er l'Arashah, l'Armata kare'kei shivri ma'arav. Here Moshe-Rabenu is showing a sense of justice. Not so much identification, but one of them is a 'Arashah' and one is not. Khazar really asked, well how do you know which one is the 'Arashah'? Previously it says they were both fighting, not that one was picking on the other, they were arguing they were fighting. Khazar answered the one who hit, the one who raised his arm. To strike his brother, he was called the 'Arashah', l'Armata kare. He who is ma'kei, he who is striking is the 'Arashah'. So here Moshe-Rabenu is being somewhat more neutral. He's not identifying with one side because he has a closeness to that side. That's prohibited to a judge. Judge has to be neutral. He is showing said that, he's showing justice. The third story, the story of the 'Daughters of Yitraum', they're not his brother. He doesn't identify because they're close to him. It's not so much a matter of justice, it's a matter of saving them. They are being driven away by the the stronger men shepherds of Midyan and Moshe-Rabenu comes and saves them because he identifies here with the side of the week. So I think that if we're ready we can see these three stories as education stories. In the life of Moshe-Rabenu, the three points which Moshe-Rabenu had to absorb within the framework of Prince of Egypt was one, identification with his brother Jews. Two, a sense of being able to judge his brother Jews, not being blind to what he sees but to distinguish between one and the other. And three, a basic identification with the week, irrespective of justice, irrespective of bread and identification with the week and the desire and the ability and the commitment to save them. The Midrash has a different approach. The Midrash shim that begin to ask where does Moshe-Rabenu come from begin the next pack. The Moshe-Rabenu meets God and gets his mission, gets his charge when he is a various shepherd and he is with the flocks and he comes to have had a kim, which we know is Sinai, and there sees the burning bush. Moshe-Rabenu begins with Moshe-Rabenu at Seon Yitro. Moshe-Rabenu was shephering the flocks of Yitro. So there were a number of Midrash shim which begin from that point, like to read them and comment on them shortly. First Medrash says that God tests or checks a person who is going to be a leader first. And how did he check it? So the Midrash says, Medrash-Rabenu on the beginning of Shmalt says, Hashem Tzedik Yifran, God tests the righteous, Uba Maubachanau, Vima Retsal, he tests them in, shepherding. He tests them by saying how does he take care of sheep? What does that mean? So it gives two examples. Badakli david batsal u matzah allah yafim. David Dameleh became king from where did he come from? He came from the fields where he was a shepherd. What specifically does the Medrash think? He did so well as a shepherd. So this Medrash gives the following answers. It says, "Bai ke hai yum yum yum yum yum yum yum yah ought son." The David Medrash who was taken from the confines, from the corrals, the corrals of the sheep. What does that mean? So it says like this. "Hiyamunaya hai gulim yipne iktaneim" "Hiyam o tzi hai gaktaneim dar ought kedeshi ru ais al rakh." "Hak hai gul shi hai skeneim, kedeshi ru ais al vinunit." "Hak hai gul shi haa bachurim shi ochim ais al bakashan." That David Medrash had corrals for the sheep because he wouldn't let them grace freely, why not? He had priorities. First he would bring the young sheep so they could get the choice, the soft grass because they couldn't eat any other grass. Then he would take out the old sheep, the very old sheep. They could have the second second class, second class of grass. Then he would bring out the young healthy sheep, the rams, because they could eat the toughest of the grass. "Hiyamunaya hai gulim yipne iktaneim" "Hak hai gulim yipne iktane" That was what David Medrash had here, that he was able to distinguish between one, this case sheep and another, therefore one person and another, and he gave to each one what he was able to bear. He addressed each one according to his abilities. That's a very important feature for a leader and that's what why David Medrash was chosen. Same thing for more or less, the Mosher of Benor Raff, Mosher of Bajan Raff, Mosher of Bajan Raff, Mosher of Bajan Raff, Mosher of Bajan Raff. What happened with Mosher of Benor was very famous for the address which I think we all learned in elementary school. One time Mosher of Benor was a shepherd and one of the goats ran away, ran away for the rest of the flock and came to a pool of water and that's where the goats stopped. Mosher of Benor ran after him, went looking for him, finally found him and then he said, "Oh, Anilo itio dea sharak sa yitham iknate samah." He realized that the reason why he'd run away was because he was thirsty, therefore he realized also that he was probably weak, so he put him on his shoulders and he brought him back. If you can take care of the sheep of people, you can take care of my sheep, meaning Israel, what are you doing? It's a different quality than that song by David, it was Vachmanut to take care of the single, poor, tired, weary individual, that's an important attribute of a leader. Okay, that's the first me, Josh. So being a shepherd is a chance to show the way you care for the individual sheep, to be the malech kid for each one in a different way and Mosher of Benor kid for the one single sheep would actually run away from the flock and Mosher of Benor man after him, took care of him, understood why he had run away and carried him on his shoulders. The idea of bearing him on his own shoulders that the leader has to carry the load and the burden of the people. Then there's another medrash, which starts from the same point of view. The point of view of being a roe at sound that comes to a totally different answer as to what the quality of the roe at, of the shepherd is. The Vachher of Mosher of Benor. God does not give greatness to a man until he checks on something small. Then he lets him do the same thing on a grander scale. Two people were checked with a small thing, namely sheep, and then they passed the test and God made them into great leaders. Who are the two? The two people, again, David and Mosher. But after the vid, it's closer to the shat, it's a Jewish, but it's closer to the shat of the pasuc. What did he do? When he was a shepherd, he went out to the midvah. The vah doesn't mean a desert where we think a total desert would place. The midvah is the borderline area in Etzana, where people live and plant. But further out, in the winter time, it rains everywhere, and the sheep are able to graze in many many sections because there is rain. But the point is, you're not using areas which are being farmed by anybody else. So David and Melachus take his flocks way out into the midvah in order to avoid any possibility of stealing, because the food that the sheep would eat might well be private property. And we know this because it's Esso and Schmuel explicitly that he had been out in the midvah. Skip the bit of Melach and get to Mosher. He was a shepherd for the flocks of Israel, and he took them to the midvah. Why does it tell us they took them to the midvah, so the average strat is because that's where he's going to meet the burning bush because Haciana is in the midvah. But the midvah says that no, the fact that he went to the midvah lo hao si ann menha gesal in order to avoid any possibility of stealing, that was the point which God said, you are worthy of being a leader. It's a totally different point. It's not a condition of leadership that one is able to take care of the weak or to do justice or to do those things which the leader has to do. No, it's a condition of leadership because leaders could be tempted. There's a tendency for power to corrupt for them to take advantage or to steal or to summon them all the way. Take advantage. God says, well, the Moshe Obena will succeed and that God will help him. But it's a precondition of his leadership that he not be the kind of personality who would take advantage of whatever leadership role he'd be given of the power and position that he gets over other people. And that has to be taken care of first. Then you're worthy of being the leader of Israel and therefore directly from taking care of the sheep in the desert. Moshe Obena moves to meeting God and God tells him, I am sending you to Mitzvahim, I'm sending you to Egypt because you will bring my people out of Egypt. That's all for today. Hope you have a very pleasant and wonderful Shabbat. I have a special fondness for Shabbat Vashshat Shmoop because it's my Mitzvah Shabbos. In fact, my birthday, like the outside of the mamam, is rough, David. You should have a Shabbat Shalom. I'm going to close with again a piece of music for Shabbat. I hope you enjoy it. We will get together again on Monday. Monday she will be by Yayokan who will deliver another installment of his Shulim on Hilghot based on the Gama'a in Musaqat Rakhot, the sixth bag. Till then Shabbat Shalom Rakhotov, this is Tae Mty Tae, Kimi Taeon, Tae Tae Tora, Wudwah Hashem, Mihoshalaym.