Break Your Addictions & Become Godlike - The Real Story of Jacob & Esau

we're going to look now at the story of Yakov and asov Jacob and Esau so the The Story begins with of course the marriage of yak and Rifka these The Matriarch and patriarch the second generation and after a long time of not being able to have children it's and Rifka pray for children and uh in the end God is answers yak and and grants his wife with uh with children she's she's she's expecting and she's not sure what's going on there's a lot of very volatile in her in her in her stomach the kids are already fighting you know you have you have kids twins at home that competition between kids can be stressful so already she's got this experience within her that's she can't she doesn't know what to do about it now let's just think for a moment she wasn't a foolish person she was a very wise very spiritual person so if she was going through the normal problems that pregnant women go go through she would not have lost her mind and said I have to go seek God and find out what's going on obviously she was suffering in an extreme way more than the other women that that are having children so she went to ask God what's going on so she went to a prophet obviously if she wants to know what God has to say she although she herself was a prophetess um she still went to someone else to to to give her the Godly advice that she was looking for and she went to shame shame was the son of Noah and he was in fact at the time one of the the the leaders of the of the generation when it comes to spirituality and divine service he was also a prophet or at least according to Rashi he had R which means he was able to speak for God on whatever level we want to Define that's already a discussion in of itself whether we we Define him as a prophet or just someone who had an ability to communicate Divine messages on a lower level than prophecy either way she went to him for for answers and here's what the Torah records his response to her asking why am I going through all this so the Torah says that God God said to her through through shame the prophet we read the word two nations are in your stomach two regimes Rashi defines a regime as as a rulership two two two two Mal kingships will separate from with from within you and there'll be contention between them and there'll be contention between the two regimes and in the end the the Elder will serve the younger or the the many will serve the the the less okay different ideas to understand and that's his answer to her and we're going to really focus on one word which is really two words one word we're going to really understand because here the Torah does something very fascinating and that we have to appreciate when we read the story in The KES we realize this is obviously not just story book it's a it's a lesson it's a book of lessons these are teachings Divine teachings and when we get used to a certain pattern a certain system that's normal we accept it as normal and when something's out of the ordinary so that's saying hey something's going on over here we have to pay attention to the out of the ordinary things whether the story content is out of the ordinary or whether the style of presentation is out of the ordinary so this is what we call we come to the word I said that there's the word written in the actual Torah itself the Tor SCH writes the word g it's gim yet the tradition that was handed over from God to Moshe was to read when you read the Bible you should read the word go so the first yud in the word is being changed to a V when we read it and this is a it's called a cre and ATIV it's called there's a tradition of what Moshe was told to write that's the KTIV that's the written version and then there's a different tradition that Moshe was told from God to read and we have we have to ask ourselves why is God telling us the story here in his Torah where he wants us to read one word and and write a different word let's get a straight make up your mind let's be consistent if what and and then this deeper this in a bit a deeper sense more practical sense brings us to an important question what did shame tell her which word did shame tell her did she did he tell her so did he tell her go or G what did he tell her is the essential message what we read or is the essential message what was written is did did he tell her one of the two did he tell her both what did he what what's and this is really what we want to get into to appreciate right now the the deeper understanding of this method of having two words functioning here one that seems to have a bit of a priority and one that's secondary but why two why not just one and if he said both why not make them both priority just say he told her that you have two Nations and two proud ones say gay men write both words if he said both that's my first question and if since they didn't write both words they wrote only one so the question is which one did he say and if he only said one why are we mentioning the other one and are we mentioning the one that he said or are we mentioning the one that he didn't say these are all the questions if not more that come out from from this Korean ctiv yes couldn't it have been a mistake thank you in the the it the tradition yeah no this is under OD to have been told to Moshe specifically so what essentially we have here historically is an event that took place in the times of yak and Rifka when shame was one of the one of the leaders one of the rep Godly representatives in the world and he spoke to Rifka and he told Rifka whatever he told her and whatever story that was she she kept it seemingly she kept it to herself actually because later on when yit is giving the blessings to Jacob so over there Rifka says to to Jacob yakob when he when he when she tells him that we have to trick your father he says W trick my father I'm not going to do that how's that going to help tricking my father's going to bring me a blessing it's going to bring me a curse so she says trust me son it was told to me in n in Prophecy from shame that this is what we have to do so she kept it a secret from Y and she didn't tell yov until this moment so I'm not sure how much she publicized her her interaction with shame that probably was more secret only Jacob and heru uh much later on now God is recapping the history of the story of the of the of the Patriarchs and he's the one that's telling Moshe Moshe write down the word g but when you read it to the people and when you read it publicly you have to read the word go so right first what does the word g mean we skipped what it even means gim means proud ones and even that's difficult because two Y is not how you write the gim really you you write an alif but they say that the Al and the Y can be can be switched so it's really it means two proud ones that's that's one of theat that we accept uh so it's two proud ones and two Nations and now we want to make sense out of the whole story that's what we want to make sense of now okay everybody everybody any more questions before we go further any suggestions has anyone had a had a Divine you know you know flashlight go off and you want you have answered all these questions okay so before we begin with trying to really work out how the verse should read and the bottom line what did he tell her let's start with a very very important explanation to the general story of of yob and asov a general story what is going on between them so for this we're going to turn to one of the greatest rabbis of of the 1700s theam s unbelievable Sage uh like Jewish leader he writes an explanation that in my opinion is not a a drasa it's not it's not a darar Torah it's not a a Torah thought it's it's it's itself almost prophecy I would I would I would I would compare it more to a prophecy and of itself which we don't really have full prophecy but it's likees it's unbelievable this blew me away and I hope you're going to also appreciate his his his idea his his K his novel way of appreciating the story of of Yakov and ASV so to understand that we have to start first of all with Rashi explains on this exact word this this Korean G and he says who is this word a reference to when shame is saying to Rifka that you have two gim and gim inside you two proud ones or two Nations he was referring to something that will take place 2,000 years some odd years after the actual birth of yob and ASV he was referring to rebi rebi we call isi he was one of the great Jewish leaders ERS around the Common Era he was in some way like a continuation of mosh renu and he was they called him Yehuda the prince he was unbelievable he he was uh he wrote or compiled the mishna and in doing so preserve the oral tradition in a way that we would have probably lost most of it if not officially was forbidden to write the oral Torah and publish it he understood that if we don't go against the Torah that forbids writing and Publishing the oral tradition we will lose it so in this case we have to break the Torah in order to preserve the Torah the verse in Hebrews 8 it is a time to act for God the simple reading is because they're abating or they're destroying your Torah here we we we Dar it be if we don't act for God right now our Torah will be destroyed it'll be we will lose it and so he took the authority as the Jewish leader of his time to do this to to to to to make compile the mishna and and it's thanks to that that we have the alar today he had a companion he had a friend in in his in his time antonos which was the Roman leader now usually the Roman leaders were not really so friends with with Jewish leaders but this was like the one time in history where the Roman leader antonos was befriended rebi and even admired him and according to tradition ultimately learned from him as his student and converted to Judaism secretly because otherwise it would have caused a lot of problems is that Neo I don't know who the the historical name transfers to you could do your research but antonus is the the tradition that we have what we called him so rebi says that when when the when the Torah tells us that shame mentions that you have two proud children in you and here we're going on the word proud those two proud children that are in you will ultimately be a few several thousand years later will be a descendant of Jacob who you're going to give birth to so one of his descendants around the Common Era Yehuda hanasi so he's going to be that proud one that comes out from Jacob and there'll be a proud person that will eventually come from asov in the same generation anonos those are the two proud people that shame or this verse is is hinting at to Rifka or or we have to also at this point in time maybe not to Rifka maybe Rifka never heard this actually it's more practical and plausible to say that she never heard this this could be an idea that the sages are revealing after the fact okay we'll have to explore all all of our options so theam has is really really bothered by this this comment that Rashi makes why because Rashi himself Reveals His intent in writing a commentary on Kish Rashid did not write a commentary Onish to just collect every wild idea that we can think of or every wild idea that the rabbis understood I I use the word wild but I I want to take that back I don't mean mean wild to our perception they had a Divine communication with with with understanding the essence of the Torah so but it's called J meaning it's it's a it's a different path or a different level of understanding and it's not theat it's not the simple meaning so I called it wild because we're going to be like whoa like this even this you know we're following a story right you're watching a movie imagine watching a movie and some pregnant woman that's having a lot of problems goes to some Rabbi to ask him for advice and he's a very spiritual Rabbi so he can he can actually connect and and withes and tell you what's he going to start talking about 2,000 years from now he's going to talk about what she's asking now me the two children in me not the two children that are going to come to me I don't care about how much do I care about them in 3,00 I have to deal with now not not not 2,000 years from now so it's it's a bit wild that that that Rashi who's he says himself my focus is on only helping you understand the simple reading of the of the text so if Rashi came to explain the simple reading of the test text so what should Rashi be focusing on right now today today he should be focusing on Rifka and and potentially Jacob and ASA yob and ASA that are going to be born not not 2,000 years later in anonos and rebi who cares that they come from them in this context so Rashi is really seemingly off the simple meaning he's off the point of the actual story that's taking place he's he's somewhere else andam s calls him on it and says hey Rashi what are you doing this has nothing to do with the story why are you commenting on something has nothing to do with the story you you you're your focus in your comments is to speak about the story so how does this help our story how does this help understand about Yakov and asov right now in that are inside of Rifka yet to be born how does that help us so listen to The Unbelievable the words of the Living God that comes through the and of course he in his humility credits it to the sages who hinted to it all in their statement which Rashi understood as well so he's really just telling us that the sages know what they're talking about when they mention this and Rashi knows that it's actually necessary to understand theat and he's going to show us really what's going on so he says like this this things we might not have already known let's just listen up and and and get some new information if that's the case today we understand the concept of yak and Z these are two brothers that were part of the tribes of Israel sons of Jacob that made a partnership they made a partnership realizing that listen making it navigating the difficulties of life in in a real physical world so we need we need we we need money we need to build homes we need to be we need to be involved in agriculture culture we need to raise raise cattle we need to do a lot in order to sustain ourselves because we have to live Body and Soul if we would live All Souls we could just meditate all day but we're not we're Body and Soul so they said look we can't be professionals at both to be professional at learning Tor and being the the so to speak Rabbi of of of the people so that that's a full-time job and to provide physically for a family is a full-time job so let's make an agreement right now we can't do both I can't do both and you can't do both and if we try to do both ourselves so how much can we fully accomplish we'll be lacking here and there let's make a partnership we will take care of our family will take care of making a living the Agriculture and the the the the produce we we'll do all of the work and we'll make the money and we'll share it with you you do all of the Rabin biblical Torah work you become our spiritual guides and spiritual leaders and and and share the reward with us so we'll be part that way you'll succeed fully it's okay I mean it's probably going to go off you could stay where you [Music] are oh it's over here okay oh was closing the door okay so I'll continue you will succeed fully in in Your Divine Mission and we'll succeed fully in our divine Mission and we'll share that is the deal between and Z this great partnership that we still talk about and in some ways try to you know tap into till today so the explains that in essence yob and as were meant to be this partnership that is represented in really Yakov was meant to be the spiritual leader and guide of the Jewish people and ASA was meant to be the physical in charge of all the physical ASF was meant to provide the the the physical work building the building of homes the building of schools the building of Roads Agriculture and uh we gu what's the term again for cat and what's the official term for having cattle what's the official term what is that person called that livestock taking you know Ranch you know whatever it is there's a term for it now and I in my ignorance now everybody knows how he was supposed to do that he was supposed to be in charge of making sure there was food you know which we we believe in eating a good piece of steak that's we we we believe in that thoroughly I believe in that thoroughly anyway so yes right that he was supposed to do that or his descendants were supposed to do that him and and in essence a child follows his father so meaning in our context being a descendant means you follow in their ways just like y followed Abraham and yob followed Y and the tribes all followed Yakov in the spiritual sense in and and sharing and continuing their path of Life their essential path of life so that is what asa's children would have essentially done is followed in his footsteps in a sense taking on the responsibility of managing the the the the mundane aspects of life that are necessary and Yakov and his children would have been the teachers of the spiritual leaders and guides and together they would have had the similar partnership that we see even in like in the shisha for example where you have a rabbi that gives a gamarra class or a cabala class if you ask me I think gar and cabala it Rhymes and it should go together but many of the don't put cabala and and gamar together but that you know they will soon uh anyway so you have a rabbi that gives a Torah class and you have another man walking around with a beard that's also a rabbi that takes care of paying the bills and making sure that there's air conditioners and beds and tables for dining room tables he he takes care of the physical component of the Sho you need both taken care of you can't have only one and not the other so you need both so life necessitates this type of partnership you know real success and continuity requires that we have all all of our bases covered and and that requires expertise in so many areas of thought that's better to divide let one person handle running the physical components of a of of a Yeshiva of a sh of of of a synagogue and let the rabbi and the other Rabbi assistants that are deal with giving the classes and the spiritual speeches and and the being the spiritual guides and teaching them the laws of of how to follow so that's the idea of the partnership and that's that is the ideal way to accomplish really what what it is is that's the ideal way to accomplish maximizing both areas where you don't miss here and you don't miss there and that's why said this did this and that is essentially what yob and as represented this this pre Union of brother brothers twins that like you know like like Body and Soul really spiritual and physical yes I don't want top ahead too much but I know when when was giving the BR with the intention of giving it to es he was for his descendants and not for him himself because why would he give it to a Russia no he was giving it to to asov there's an answer to your question it's important and which we'll get to in in a moment anyway so we'll elaborate more in another moment it's a very good question you're asking we'll get to it in a moment okay so now that we have this Foundation this this this this Innovative foundational thought from theam that Yakov and asov were meant to be spiritual Partners in in in fulfilling the Divine will together in creating the Jewish Nation on on both fronts the the the the physical that corresponds to the body and the spiritual the correspond of the Soul so it's it's a whole new way to look at story of yov and ASA now we have to also appreciate that when we say that they were going to be partners obviously ASV had to accept that the more important ultimate role is the role of the soul and and and the physical is on some level it means to an end but they're both important and that's why they're both called proud because to be in charge of the area of the physical was going to be his his his accomplishment to take pride in and to be in charge of the spiritual teachings it would have been yakov's job that he would take pride and they would both be proud of of of of being responsible and succeeding in building both of those areas to their fullest and we're talking about honor that was due to each of them now why were they split this way so you can ask the same question why is a body physical and a soul spiritual Hashem made a body to be a body and a soul to be a soul God created asov with a certain type of spiritual disposition he was he had a nature inside of him that he could not change or control and yob had a nature already inside of him that he could not control God made us the way he made us we all were made a specific Way by God that's not our fault and it's also not our credit what we do with it is a discussion that we're going to get into more which is is our fault or our credit but but how we were created is that's all in hashem's hands so let's point that now to yov and asov so Yakov was was was created to be the spiritual leader of the world that means he was really he had a disposition towards spirituality ASA was cre to be in charge of the physical components of the world that means he had a physical nature and that was his dominant feature and now we can appreciate the verses that describe them at their birth yakob was called a a a pure a pure like perfect person that would sit in the tense of the study of Torah it says tense in the plural so there different ways we could appreciate why it says tense why not just say the tent ultimately have we have one teacher God so say he would sit in God's tent and learn the Divine wisdom all the time why tents so we we could say that one tent is the the revealed part of Torah and the other tent is the secrets of Torah meaning cabala and and also gamarra that's one one answer um you could also say that he sat in the tents of Shame and ever because in yakov's time already there was shame and shame son that both taught and yov learned by both of them so we would say shame and ever that the two tents shame and ever okay those are two different ways to appreciate the different tents that yov would sit and study in uh I like the first one because it's it it encompasses the totality of our Torah God told us things that we have to do in a physical way but he also gave us spiritual Concepts that that are also as true and important as the others so anyway back to ASV now ASV is defined as a man of the field a man of the field that would that would go and catch uh food animals and and that was his his main uh his his main field of of his nature was to be more of of a doer we'll call it an a doer he would be a he would go out and get the job done go and catch a catch an animal and and and and prepare it for a nice meal he made sure we had what to eat that was the type of person he was and when the Torah says it at their birth what it's essentially saying is that's who and what they were that wasn't just a jacket that they put on when you when you get a job you put on a uniform it wasn't just a uniform that they wore this was an expression of who they were in essence they from their souls this was the design of their souls not just an external uniform that they took put on to do a job okay now with that said there was there's another thought that I want to touch on um okay yes I remember what I wanted to say so now things are going to get a bit more complicated because you know nothing's no nothing's no no class is really complete without some complications and some arguments so Now's the Time I want to I want to bring in a different teaching from the sages the sages teach again with r KES that when RKA walked past a synagogue where people prayed to God so jakov tried to jump out or again a place where they taught like the tent of Shame so when she passed a place where they were learning like Divine wisdom and praying to God so right away yacob's body as even as it was still in the womb of of his mother would push to get out cuz he already could sense that Holiness that that special light and energy that he was drawn to it naturally before birth not even at Birth before birth listen to this and when she would pass a house of idol worship so ASA was also naturally drawn pulling to get out of the womb to be to to attach to that energy now this is this is very very powerful idea that we have to properly understand on the one hand we're being told that they each had opposite Natures one that was positive and one that was negative because to run to a Bas house house of idol worship is no longer what we've been saying about till now we said about ASV that he was just going to be a worker a physical man of the field that was going to harvest and and and and and raise animals for food we didn't talk about anything that was considered negative but houses of ID worship is obviously objectively negative so now we're being told of another dimension within yob and ASA before they were born that one is super positive that he would wanted to break out and already pray to God already learn God's Torah already in the war of his mother whereas ASA wanted to go worship idols already this is wickedness and this is righteousness so there's also a component of wickedness and righteousness already associated with both of these two children before they're born and this is a fascinating mind-blowing idea this doesn't seem to make any sense because we're taught that God created us with free choice how so how already before they were born were they already given a path this one's going to be Wicked this one's going to be righteous how could it be that they were already going to be wi or righteous before they were born that means it's just a a movie you know a great movie because God made it but it's just a movie that they're and they're just playing their roles so where's the control where's the freedom of choice seemingly not and that's a big problem that we have right now so and and and the truth is the rabbis touch on this and and there's a verse from from job e that that talks about this we actually say to God God you created righteous and wicked people and and the gamar says how could you say that people have free choice the answer is that God created people with pre-exposed to certain behaviors that that that and we see it here yakob was created with a potential already within to be righteous and and ASF was given these challenges that he already was drawn to to Aus to to to to wickedness and that we accept God does create people with different different interests different dispositions that I'm already predetermined to have a tendency to lean in this direction or that direction and so we we say that life is not always fair in that sense that we all have equal opportunity to become billionaires we don't have equal opportunity to become as righteous as another person we can't all remember all of the knowledge that we learn we also don't have the ability to sit and learn the same amount of knowledge as other people there are people that are smarter less smart righteous less right and that's from Hashem and that's not our fault that's the way Hashem made us and what about the question of of of freedom of choice so the bottom line is how you were made as I said is not your fault that has nothing to do with you that's all Hashem what you do with it is your responsibility and is going to ultimately be your fault or not and even that God takes into into consideration how much of a struggle you had to overcome and only God knows how to judge whether you whether you did less or more than you were supposed to you know whether you get an for effort or not that's hashem's realm and not ours and that's why we're taught the sages tell us you can't judge another person until you actually walked in his in his feet unless you're him or at Le you can can know exactly where he's coming from exactly how hasem created him in his in his soul you have no right to judge him because it could be he's serving God more than you he's working harder than you so we have no we have no right to judge anyone and and even not even ourselves for that matter we can even judge ourselves favorably because we don't even know we the fact that we're struggling in an area is not an indication that I'm a bad person Hashem made that struggle in me what do I do with it do I did I try my best and we don't know sometimes we try we think we tried our best it's let us leave all the Jud J to has you know why cuz he's much nicer and much Kinder than us even on our own selves so we should just let God do all the judgments and we shouldn't judge anyone we need to accept and try our best to love everyone everyone your fellow we have it's a m of the Torah and when we start looking at the people oh you're not dressed modestly oh you're you you're not you don't you're not following theas you're not keeping shabas you're worthless we're falling for the the the the the the biggest trap and the the worst mistake we can make and it's all from thear it's all from from hoiness and ignorance the religious are not supposed to look at the irreligious and say we're better than you the opposite we we in the if we were in their shoes we might be far worse than them and this is Mos teaches us this lesson he says that he was humbled from every person that he would see because he was able to say that if I was created with what God gave him I might be worse than him so therefore in theory he's better than me and the raan also says when you look at a person that sinned you should say he sinned by accident but i s on purpose always favor the other person never be harsh on the other people and that's the truth that's the truth how how many people really are doing what they do with full intention they're they're they're sleepwalking they're dreaming this world is so confusing and so busy that nobody really thinks straight anymore they're not so respons as responsib we want to make them out to be yes so the mentality why are we putting ourselves why are we being so critical to ourselves if we're going to be fair in ours to other people why are we seeing so harsh to ourselves so I'll tell you I'm hinted already to being also Fair with us that's what I said in fact if you right before your question I mentioned that we should also judge ourselves favorably but but in truth we we shouldn't give ourselves that license to disregard our our shortcomings and our mistakes because we have to tell ourselves that we need to do better because we know what we're thinking and we know what we're feeling meaning we really know if we did our best or not someone else we can never know so him we have to judge favorably us we really have a choice and I think today's day and age the positive reinforcement really should apply to ourselves as well you know if we're going to be our own life coach so screaming and yelling and talking what every mistake we make is not I don't think going to encourage us to be better and do better I think we need a balance of positive reinforcement from ourselves but also being realistic not living in a in a false bubble that we created disillusion we want to be real but also you know positive okay excellent so let's answer the question of yakob and ASV now so did did yakob have free choice or he was automatically he was just a a sadic robot y was just going to be a robot he's a tadic robot or did he have free choice of course he had free choice and it was up to him to maximize his potential and the truth is he was expected to accomplish a lot had he accomplished less Hashem might have been critical of that ASV also had his challenges ASF was predisposed to being Wicked his job was to fight against that inclination as much as he could and make the most of what Hashem gave him and it's on his decision to give up and to hate the portion that he got from Hashem and to reject Hashem and to reject the path of righteousness is why ultimately he's called wicked not because he had that potential but because he gave up and he allowed that potential to dominate him till he became an absolutely consumed Wicked person where he became the The Chariot he became a basically a physical embodiment of the of of the evil inclination of the of the the S the root of all evil he represented he chose in the end of the day through his free choice to represent evil and that is what he's called a wicked person for not because he had a heart for fight to fight but because he he gave up on that fight and chose in the end to go and to increase in the wrong direction okay that's why he's called wicked so he did have free choice and he could have turned his life around and now let's appreciate a very confusing story in the Torah why did y want to give the blessing to ASV ASV was wicked the Torah says from the day he was born he was wicked before he was born he was wicked so why did y want to give his Blessing to a wicked person because according to what we said he wasn't Wicked he was Bor born with a strong strong nature within that was not his own was given to him towards wickedness and Y knowing that said you know what he needs the braa more than yov if I'll give him the braa then perhaps he'll turn things around then they will unify and reach this ultimate goal that we said existed while they before they were born but without the Braha he's failing so he needs my Braha the loving father accepting forgiving you know trying to meet his son more than halfway said you know what I'm not going to give up on my son because God never gives up on anyone so why should you give up on his son we we we think y was mistaken I mean there is a way to appreciate he was he was blind he couldn't see whatever y understood what he was doing he understood that maybe this way it will come out the way it was originally meant to be that they'll be brothers and they'll be partners but Rifka received a tradition from from shame as we said that no no because if you don't see in your lifetime that they they come together in with Harmony that's an indication that he's not going in the right direction and he's then it's too late so RKA understood also the same components RKA understood that there was a potential for for asov to be partners with Yakov but she was practical she saw the reality in reality my son fortunately my son ASA he's he's rejected that he's on the wrong path he's doing things that the the T talks about him actually committing the three cardinal sins rape idol worship and murder so aware of this she had to say look what what shame told me is also true that they're going to split and go into two different directions he told them he told according she knew about both potentials meaning he told her that there you you have potentially two nations in you of ultimately or if they make if they can work together now then they can bypass the two Nations there are two two two roads in front of of your children she understood that and understood okay so now I see that in the end of the day we have to protect and we have to choose Jacob Yakov to give the blessing and if we don't give him the blessing and we give the blessing to ASA then then then then then asov will dominate throughout history and it'll make the job of of Yakov much harder because they were not Partners they were clearly going to go in different directions one in wickedness and one in righteousness and so now she understood if if if y gives the blessing to asov it's all of our Jewish stories of suffering and torture and murder from our enemy asov theend as adom just going to be worse so so had the blessing been given to ASA the Jewish story to date would just have been 10 times worse so she said no you got to give the blessing to Yakov yes you have a question um I don't think it's okay so let's let's kind of bring this to conclusion the whole idea so comes out beautifully now we understand yob and could have been they could have been Partners forever and ever but yov accepted his role and Y I'm sorry and and ASA rejected his role so now we have the verse the way it's read we have the written word is gim because gim is what could have been and if and if they lived up to that potential it would have stayed gim we would have never seen the word gim but didn't work and in the end ultimately they couldn't partner up in their lifetime so it's going to end up coming out to to be two separate Nations that are going to be fighting and so now we have to read the word gim as go because that's what ultimately came to be and the reading is the I but Hashem said I want you to know what could could have been because it's important to know what could have been so the Torah could have just written the word g and we would have read the whole story and we would have thought oh that ASA the Russia worthless why did God God wishes he never created him and that's not true that's not true we have to know that there was the potential for gim that Yakov and as could have been partners and Hashem created as for his purpose and his reason but it didn't happen so the go becomes the main way we read it because in the end they became two Nations and they fight and they fight but in the end and there'll be again the the older which is Asa will have to then subjugate himself to yov in the end in the end of days when Messiah comes okay and that's the story The the G andan KTIV is telling us and this is a beautiful I think appreciate this Insight it's revealing to us the concept of potential and actualizing that potential the reality so we see that Hashem said write for me in the Torah the word gim and that's Hashem dictating to Moshe word for word letter for letter what to write he said write G and that represents what potential Hashem had in mind but since we are given free choice and we in the end can go whichever way we choose so Hashem says when you read the Torah which is a human involvement the human a man reads the Torah in publicly read the word g because asov had his free choice and he chose to become two Nations and the reading represents the idea of us conforming or the lack of conform forming to the Divine will or conforming in whatever percentage we're able to and so the Korean ctiv here can be understood as the the pure perfect will of God and what comes out at the end when through our free choice are conforming to his will meaning ultimately life and the story of life is a combination of divine will and human will that's what all all of the Torah talks about we see that for example with with Aon when Aon heard that Moshe was going to be the leader of the Jewish people and take him out of Egypt he wasn't upset he didn't say oh I I could have been he went to meet Moshe at the mountain the rabbis in insightful wisdom tell us that if Aon knew that his story of coming to meet Moshe in the desert was going to be written in the Torah he would have went with a band he would have went with with catered food he would have went and made a party at the mountain for Moshe but he did it he didn't do everything he could have imagine to do he did it in a simple way he went himself but look at this had he known that what was what he was actually thinking and doing right now would be immortalizing God's Torah he would have done more so we see from there that we can do more and sometimes we don't and that's what the cre and tell us the the the written word tells me there's a potential that we can reach which is the Divine word Mish the Divine will Mish his we can do what Hashem had in mind if we do our best and more or we can fall short of that and that's the story of Life how much we will do what Hashem wants and how much we'll mix what we want in it and Hashem says I'll take it your way I'll take it your way because he he wants to be with us in this world so he says you know what even if you don't do do 100% even you're not perfect I'll recalculate I'll replan out my my world and history to match and work with you that's why we're here for 6,000 years because hasm is constantly working with us to get us where he wants us but to get us to follow him where he wants us and that's a long complicated story and that's why still here 6,000 years that's the lesson that's the lesson I think that we can take and I think it's an important lesson because we're not all born jumping out of the womb running to the Bas medish and running to pray we are born many of us are born asvs many of us are born asvs does that mean we're we're damned to Hell forever no that means we have work to do but who's there with us in our struggles in our battles Hashem Hashem gave us these issues certainly he's he's there to help us with them Hashem is on our side not against us that's that's that what we have to understand the failure is only when we give up but struggle struggle is what hashm created us for the struggle is does not mean that we're bad the fact that we have issues with with getting up for shakas or with with with list following hashem's ways or with whatever negative of the fact that it's difficult does not mean we're bad it means Hashem has a lot of faith in us and gave us a lot of struggle because he knows that in the end we're going to accomplish it