Like Dreamers | Rabbi Ari Kahn | July 16 2026

This week, share sponsor Rabbi Michael and Jerry Lax meter for their foolish lame of the granddaughter Aigosar Shaina Arona and by Mark Shipkin in memory of his father Benze Aviard. So these are the things which Moshe said. It continues. Moshe spoke to the people which means what we're told over here is there's this combination which by the way shouldn't be a surprise. That's what it's been since the very beginning where God tells Moshe what to say. If you want, you can even exaggerate this at the point where Moshe says, you know, I don't speak well. What whatever that means in that context. And God responds, who puts words in the mouths of men? And yeah, God puts words in the mouth of Moshe and Moshe speaks. Which means that we have over here words which Moshe speaks where the content is content which God gave him. Nonetheless, there is still something interesting about safe and about the things which Moshe says and about the things which are repeated and we're going to focus primarily on one episode and that is something which we've seen before the as we'll just start with which continues So as opposed to say where we're told that God speaks to Moshe and tells him to send over here we have a little bit more background and we're told that first there is this grassroots movement where the people have the idea and they approach Mosha. Then Mosha approaches God and then God approves. That's essentially what Rashi told us back in parad as well. Rashi alerts us to the turn of phrase in the beginning of Kuffbed. Now the word itself sounds like a nice word. You came close. It sounds almost that there's something tender there. But when it says everybody, so that already sounds somewhat more violent. When everybody comes close, then it's uh it's uh somewhat claustrophobic or perhaps Rashi in source number two writes, is also an interesting word. It makes it sound like there's some kind of bedum confusional and then Rashi directs us to a couple of chapters down the line when Moshe uses almost the exact same phrasiology and again that's going to be interesting in safet when Mosha speaks and he uses the same turn of phrase. So if you look at source number three whole and and now I don't want to stop right there but just a little more context while in source number one we're having a restatement of what happened with the sin of the spies source number three per is a restatement of what happened by heri so there it says the elders approached me. Now, the elders approaching the leaders approaching Moshe has a very different texture to it than when everybody approaches Moshe, which means one sounds like Bedum and the other sounds like a town meeting or even perhaps some kind of a meeting of, you know, the the ruling echelon. That's just a very very different statement. If you go back in Rashi, that one in was proper the younger people respect the elders and send the elders to go and approach Moshe. So there is a decorum and there is a hierarchy and and the elders respect the the other leaders. Again, Rashi doubles doubles down on that terminology over here. There is this again this out of control kind of uh of a situation. People the ones behind are pushing the ones in front. And it sounds like it's it's what what's the term? It's uh wag the dog. That's what it sounds like over here. And that's where and that's what Rashi is describing. So as I said that that that already becomes interesting if we continued in verse number three regarding specifically what's going on. This is a re restatement of what happens actually after God speaks the quote unquote ten commandments where the people come and say no this is too intense. But back in source three, we've seen, we've heard, we've seen that God can speak to man and men can live. So over here, what's actually taking place is a prophetic experience that everybody's having. And it's interesting because what's being introduced is a hierarchy where they're actually insisting on a hierarchy where in a sense what they're saying is well not everybody is on that level that this is just too intense and we can die from this. So you could say there's something contradictory. We've just seen that God can speak and men nonetheless lives. But you know they're saying why take a chance like that that this is sustainable which means there is a recognition. No Mosha, you go and and and let God speak to you and you'll speak to us and we will do again is right here. Although it's right that God speak to Moshe, you're in a sense he's saying you're the prophet. They're saying you're the prophet, you're the one. And again, it's orderly in the sense of wanting order, right? Meaning that that's really what what Rashi's pointing out. There's duality over here, but it's really two expressions of the same idea. It's called and God accepted this. You've heard what the people said. And it's interesting because God is quite um approving here. in Moshe says you know that all of you would and over here it's God speaking and saying you know that everybody would be on this prophetic level go tell all of them to go back to their tents and I just want to remind you of a subtext here which rashi notes and midrashically it's there when Moshe the end of balotra And by the way, notice what happened right before there. There are people prophesying in the camp prophesizing and prophesizing. Why? To establish who the leaders again to create this hierarchy. Moshe is told that uh there are these extra people Eldad who are prophesizing and he goes halvi everybody should prophesize which by the way very much echoes this. Then you have Miriam and Aaron speaking and saying, you know why essentially now we have to be real careful because there's the text and then there is what Rashi tells us is what's going on. What it actually says is that Moshe took ashakushit and what Rashi tells us is that Moshe separated from his ishakushit. Again, it's it's really the exact opposite. It's it's breathtaking how all of us remember what Rashi says as opposed to what the Kumish says. And it's the opposite of what the Kumish says. There it says Moshe got married and we remember that Moshe separated and you know there's again this whole midash acceptance that you know you know oh no this is terrible you know that uh more people are going to separate from their spouses and at that point Miriam who is you know the old uh woman who brings children into the world who's very concerned about people separating from their spouses and where did this come from that Moshe separated but it comes from right over here God tells everybody else. What was the phrase over here? Let them go back to their tents and resume normal married life. But Moshe was not told to go back. Moshe was told to stay here. So Moshe therefore again this is what's understood midrashically is that Mosha is told to always be prepared for the divine message and therefore this very different experience over here which is taking place which actually is telling us that and there's a lot more to this that Bahalot is here in the background of what we're reading in the text over here but nonetheless what I wanted to point out is the distinction between what Rashi is telling us this eruvia, this confusion as opposed to this orderliness which creates a hierarchy. Jacob Kamki in source four he is explaining the rashi and he says I love confusion and fear. That tells us that these people again going back where were there's confusion fear by the time of the spies but what's happening is that this approach is coming out of confusion. It's coming out of fear and you know also just like this inversion between it is the kids not respecting the elders and so on. Again, if there is a uh silver lining to that cloud is that the Mishna the end of in source five describes that as part of the messianic age. But I mean again it talks about and it talks about uh you can read all the terrible things there which we've seen a bit of that in the last couple of years. People from the border cities come inland and have to go from place to place. Um, if we already used our uh one dog metaphor before, so now you see the mission uses another one. So what what we have over here is this inversion of what should be the proper hierarchy that is is as I said it's an extension but tells us from fear I just added the mission to it because the mission I think uh puts it down into a language which we uh perhaps can connect to. I will note at the very end of source number three again what we were up to is no speak to Moshe and so on and everyone go back to the tense you stay here again very much focusing on the land again this is the restatement So over here what we have again is this clarity that Moshe he needs to stay he needs to remain while other people are not going to be on that level. There was one more thing that perhaps I wanted to point out and that is if you go back to source number one where it then continues and tells us you know how this was actually you know disastrous continuing from they all in source one right we started with like and they all right and then even though they brought the fruit and so on they still came to this conclusion that you know this will be disastrous and they can't do it again And this is the restatement of the of the Moragim. And then we're told that this whole generation can't go in except for well maybe he'll just go back a second tells us but God is goes in front of you. He's going to fight. I mean you've witnessed this. You've seen enough of this. Like like what exactly is happen? Meaning I'm going to say it differently. Where did this confusion come from? I mean, why have you not allowed what you've experienced till now to dictate what is going to happen afterwards? Why are you stuck here? And God carried you like a like a father carries a child says there's a lack of belief again and so on. God has been checked the whole time and therefore you're not going in. And when it gets to first is everyone else going to die except for two people and that is and they're not mentioned together involv mentions how God was upset with him as well and that needs to be explained and will not be today. And only then does it say Yeshua is going to lead. He's the one who's going to allow and facilitate the conquest and the settling. Is what interested me and I'll go back and I'll show you exactly why. But the children you were concerned that they would all be destroyed. So this idea of I think all of you know you're already smiling. You know where where this takes me and it takes you as well. You've been uh you've been impacted. >> My brother said that to me last week. It's always comes back to the same thing. Doesn't always. Sometimes we talk about Yoseph and not the So we'll come back to Yoseph soon. But um but loytov is really interesting and the only reason it's interesting is what rashi injected into the discussion what's that eruvia is confusion. So what happens when you eat from the tree of knowledge of good and evil you get confused between good and evil. So you have over here then again this is with Rashi. You have the adults who are suffering from confusion and therefore fear and mortality and so forth not realizing that they are very much actually in a garden of Eden experience. What happens to the garden of Eden? You don't have to work but how do you get food? God provides everything which means that's the garden of it's almost like as good as coal. we should pass laws and and and and and allow this which means that's how they've lived for the last you know you know well actually at this point it's not 40 years but that that's how they've lived since they've left Egypt that everything is taken care of but nonetheless they suffer from confusion so what happens when you're in the garden of Eden having eaten from the tree of knowledge of good and evil then you have confusion so who's going to go into the land so that's what's really interesting do they're the ones who don't suffer from this confusion. So I'm I'm just noting that by itself I already convinced you that there was something over here before I even read that you know that rashi but when you put it together with the rashi gets a little bit more interesting. So so far what have we done because you don't know yet what we're going to do. So far, what have we've done? We're we're we're reading Dvarim and reading DVR. And he asked, "How far are we getting into?" We're only getting this far into this. Is it from this point? We go backwards. But what we're noticing is that there's a restatement. And the restatement itself is interesting because and I keep on saying this. We can use we can use midrashim, we can use kazal, we can use all kinds of uh people to and traditions to help us understand what the kish meant. But what better there is one thing better. What better interpretation is there than Mosher Rabenu telling us what he thinks is going on? And then you realize one other thing. What were we told? And Mosha speaking. And Mosha speaks because God tells him what to say. Which means that as we're reading this, we just have to realize that there is something so rich about this and it's going to give us a little bit more information. Now what it gives us information about is really the main thing I'm interested this week and then there's this directly and indirectly. The main thing I'm interested this week is the especially next week is we don't have a shir next week. Why? Because we can't give out cookies. Why? Because it's dishov. It's worth testing if anybody would come if there were no cookies and coffee over here. But we we we don't want to try that. So this time of year which Kazal are very careful about that's that par should be read prior to to Shabb. So the of the moraglin which is the most impactful or sin that they're guilty of. So when we read about it here, it informs what we write about in Schlak so much so and I repeated this somebody actually wrote to me and said I think this week said of course I keep repeating this and I heard from Rabbi Salvik which is very obvious it's kind of like a funny thing to say oh Rabbi Salvik said this he said this is what the Kish said it is what I I I almost sound like a now right the Rebi said that Rashi said no I mean Rashi said but what can I do that he noted that in all of it never uses the turn of phrase the moraglin It's but moragland are missing. Moragum are here in that seems to be the they are moragum there. There they were sent to arits there was but it never says lagel over here it says that's what they did in that they were moragum. So what I've tried to do in the last two minutes is to say that I want to use the words of Moshe to explain what's going on. But there's another place which was easy to skip and easy to kind of push out of the way and easy even to try to say oh Moshe didn't understand. I hope you understand why I don't want to say Moshe didn't understand. Yes, you don't even know what I'm talking about yet. But I mean, do you you you do understand why I would hesitate to say that. And that's something which we read about last week. So you're you're wondering wondering if I'm going to talk about next week. No, I'm going back to last week. In uh parliament source number six, we're told about God. They had this great deal of flock. They have flock and here's a place to graze which sounds like, you know, in a certain sense you can say that this is the the perfect shak if you will. Right. But they actually do something which is interesting. And what I'm going to say now is I'm going to say it without defending it yet. I I will defend it. Their solution at first glance, maybe even second and third, but only thing I'll say about it, it may not be the only factor which is taking place seems to be the product of a lack of imagination. And they created a kind of a binary or if you want you could say either or kind of a situation. It's either this or it's that. And there were simply said other possible solutions over here which then leads us back to question what was it that they were thinking? But I'm going to explain more of what's going on in my head in a moment. And that is because Moshe says something which is really interesting and that's going to then shed light on everything else. So it says that they have this uh this flock and maybe I'll say one more thing. Those of you who are very adept at sin can tell me uh where it comes from. Which means sometimes sin comes because of a person has this imagination that if they were only to do this then everything will be so much better and so much improved and sometimes sin comes from a lack of imagination because they can't imagine they actually lack of imagination includes they don't really understand themselves. They don't really understand who they are and what they're capable of and re and therefore they prefer to live an inauthentic life. If I say inauthentic in terms of ultimately who they are, they'd rather live this inauthentic life which is based upon lack of real aspiration. And really the sin comes from almost a default because they can't work that hard. They can't see themselves as being something which is more. And I'm just going to again leave that thought over here for a moment and then we can try to understand what takes place over here. And the starting point is Israel has captured some land on the other side of the Jordan River. It's a land which is good for grazing elain again proper hierarchy over here. They come right they go and they ask the leaders and they say and they start naming all the places and they say the place was gathered. It says m this is a place of grazing and guess what we happen to have animals which need to graze and again sounds like the perfect sh now as of right now I don't see any problem with what was said the continuation is therefore you know if we find favor in your eyes give us this land by the way if I'm going to go and compare this with the moragland I can right now I can say it's superficial I can say no this is actually the issue I'd rather stay where I am what's the if you don't go into the land if you're the moragim say no we can't go there so what's the what's the alternative we discussed this a couple weeks ago. What is the alternative? So the alternative apparently is to stay here and they're saying let's stay here as opposed to going there. Alavuardain do not make us cross the Jordan. Now that's the part which intrigues me because there was of course another solution and the other solution was that they say and by the way think think about what you know the the the real Jewish authentic Jewish response to to the situation should have been right. You maximize your position and you insist that I want my full inheritance right down to the last parcel of grand last I think little the littlest parcel right is is a rev that's what that's why they call them rigavim it's a regg right the smallest parcel of land I want every single thing which I have the right to and we've captured this other land we'd like to utilize this other the land in order to graze because you know essentially this is collectively owned. So therefore, let us utilize this as well. Which means you do realize the problem which they are stating or this right does not lead to the solution that they're stating. You could say this is a great place. So what would have been so bad if they took the Jordan Valley and then they say listen you know we need to protect the land of Israel. So what better thing than a demilitarized zone on the other part of the I'm not saying anything politically for today on the other side of the Jordan. and we're going to send our shepherds out there and we're going to patrol that land and our animals will utilize that land. But that doesn't contradict us coursing into Israel proper and receiving our inheritance. Do do you all understand what I'm saying? Which means they've just now created again this is land good for grazing. We have animals that need to graze. Therefore, don't make us cross over. We want to stay over here. that that was not the only solution. There were other solutions. There's there's actually a combination of two things I want you to see. One is like what would have happened to the other part of the land. The Ramban in 17 remember the Ramban is our great Zionist who of course should be read this week. The Ramban says in uh towards the end of source number seven, he writes right which means that this side of the Jordan is I've mentioned many times before this is in the Mishna and bikurim whole question if you bring bikurim to other side of the Jordan does it counter or not because is it considered to be part of the land that flows at Milkani. So the Ramban is saying he's taking actually a minority opinion there. He's saying it's not the land. And he goes to so what would have been? It would have been left. He says the land would have been left desolate. It would have been left desolate. That's what would have happened to it had God not asked for it. We would have held on to it and again it would have been this uh empty space on the other side and that would have been it. The in source number 10 says what again what would have happened to it the land of Israel would have been divided into 12 places not into nine and a half and all 12 tribes would have received some space over there in order to graze means Again the nitiv says what I wanted to say. He goes meaning we we could have you would have been again difference between the ramban and the nitiv. Ramban said nothing would have happened with it or and and the nitiv says that it would have used for by the way you could push and say that it's not contradictory and what the ramban is telling you that nothing would have been planted there. Nothing would have grown over there but maybe he would have agreed it would have been used for grazing. So I'm not going to push the divide between the two of them necessarily. But what I will say is that hold it bene God ru Ruvane when they say don't make us cross over that's a whole another statement than simply saying can we utilize that land over there and I'll say it again if you can I'm sure all of you know economics better than me I mean look at me right look at you that economically I'm suggesting something which makes a lot more sense let us inherit everything which is coming to us and then on top of that we want to take the no man's land. Why not? Which means that's what anybody would do. You don't say first, oh, let me take the no man's land instead of what I'm supposed to get. You say initially I'm supposed to get which now leads me to a larger problem. And what's the larger problem? The larger problem is not again that I want to stay here. That's half of it. It's I don't >> I I don't want to go there. So, and and and I hope now you realize that puts a completely different complexion on it. It's not just them saying, "Oh, listen. This is a great place to graze, so let us let us use it." That was not the only way to do it. A matter of fact, it was not the best way to do it necessarily. And uh and it flies in the face of all Jewish history. You do understand that, right? Britain, go down to Egypt. Be enslaved. Come out. I'm going to give you the land. But we we'd rather Now, you can fill in the blank of any place that you want to uh that you want to pick on. And I mean I do it so much I'll get accused of sin but you can add teneck if you want. You can add the five towns. You can add Skoi. You can add uh what else you want to add? Want to add Los Angeles, Miami? Where else you want to actually look at populations of Jews and then go in that particular uh order. It's like a complete misunderstanding. They'll shut the lights now because it's it's a complete misunderstanding of Jewish history. It's like what are you talking what are you talking about? And and now we can go back and look at Mosha's response because what they're asking for is so much worse I think that than you imagined. I I do want to maybe give an insight. I say maybe because it may be correct, maybe it's not correct. There is if you look at source number eight, it's the Korak story, right? And then you have Datan a ben right elav ruain you have a concentration of ruain people over there and then you have 250 people and then you have afterwards another 14,000 people I just wanted a real this is not the only place to see this but it's succinct in source 9 the rev says mishuain most of them were from ruin so just imagine for a moment the 250 fake kohanim who put on cohen clothing and then try to approach this place which is holy then get burnt and blown away and 14,000 people then die afterwards. Especially if all of this number is primarily from Ruvane then Ruvane may have shave it muane then may have developed an allergy to holiness. Holiness is dangerous. Look what look what holiness does. Of course then you'd have to explain how God and God camped next to them and so on. But I'm just saying is that if they have we don't want to cross so there's something wrong with there. So is it meaning is this now the kind of approach listen I know that I know Israel's holy this is like excuse not to live in Israel number 38 right I know Israel's holy I'm not on the madrega to live there you have to be on a madrega to live in Israel so you try listen or points out the pik says whoever doesn't deserve to be here the land will vomit them out so you come you vomited so then now you know that you that you weren't supposed to be here the land if it didn't vomit you. So then apparently you are supposed to be here. But by the way to you to one second to utilize that realize that everybody here hasn't been vomited. Apparently they're sadikin. So be nice to all the people that live here. Yeah. >> And your dad is not right. I said that goes back it's complicated and it goes back to the Mishna in Bikurum and it goes back to all kinds of all kinds of discussions and that's why I said the Ramban our Zionist says that would have been left uh desolate would not have uh the problem is when God promises Abraham the land there's a maximum which goes all the way up to uh what is it Euphrates the yeah past that Euphrates so the question is was Ben is supposed to get all of this or is this ben Araham which means one of the reasons says don't trust don't touch Asov that was promised to them or and so so it could be that some other lands were promised to other ben Araham along the way so really what's Erits cananan or what's ultimately I think is a more complicated question I've said before that one of the most difficult things I've ever had was trying to track down that question according to all uh opinions on what exactly is maximum minimum and different times and so on. And we will leave it at that. But but I just wanted to say it again that maybe Benet Ruven developed an allergy to holiness because they they think that we have a sensitivity because look what happens when uh when people go to to a place which is holy. So therefore, we don't want to be there. We're going to stay here on the on the other side. But but nonetheless, if we now go back to Mosha's re response to this, right, in back in source number six, right, they say, right, if you like us and so on. Again, I don't have to give any commentary to that. And it's actually really interesting response because Mosha is focusing on not where are you going to live. He's focusing Yeah. Yeah. By the way, this goes back to all the people who live outside of Israel. Okay, you want to live there? Fine. But send all your kids to the army. What's what? And and by the way, as much as as much as people will be upset because certain people that live here don't go to the army. That that that's not what Moshe says. Moshe says you're going to live, which means this is the collective Jewish people. So how can you live here and let them fight? Which means they're fighting for the collective. They're fighting for you also. So therefore, send all your children to uh send all your all your children to to fight. So, so again let's not misunderstand that he doesn't say I I know people love to use this with uh you know the current situation but it's it's it's imprecise right which means po and not there is so how do you want to translate that okay why do you want to save the hearts of the people. Now, be be very careful. This word only appears twice in the think there's another time in inland. Why do you want to dissuade the people the hearts of the people from entering into the land which God has given which means this is wrong. That is what they did. Now, I'm just going to pause here for a second. Moshe is about to compare them or is comparing them. What they did to the spies? Very simple. Is Moshe right or is Moshe wrong? So, I don't want to be among those who say, "Oh, Moshe didn't understand. Mosha's knowledge over here is a little shaky. Moshe did not read the situation right." You know what I'd rather say? Correct. That Moshe understands exactly what's going on. And if anything, we have now over here actually the potential for an insight about what really happened by the moragum because yes, I don't have to explain this any further because Mosha is using the moragum to explain what's going on over here, which means what's going on here actually explains the moragum as well. It's remember I told you the word is twice. Here's the other time it's used. because they went and then they dissuaded the people from entering into the land which God gave them which means to dissuade people from going into the land. That is the sin of the Moragim and that is the sin that Moshe is now accusing Ruv and God of which means Moshe is exp is explaining the of Moraglim right over here and he's saying that is the core of the problem. It is the rejection of the land of Israel. Again, you can say I don't want to go there because it's too holy. You can say anything you want. You say it's not we we're not capable. You can say no. The bottom line is you were dissuading people from going there and God was, you know, upset and so on. And then Mo and again Moshe is giving an interpretation of what's going on. And this is what then caused there to be this inter incredible Yeshua again except for our two outliers. And we've noted again and again that the two outliers are descendants of the two heroes of the end of the book of Besit Yehuda and Yoseph. They win. They're the ones who on the right side of history and the other ones who are on the wrong side of history. He caused them to wander for 40 years. So as much as we have in the beginning of Mosha's explanation or restatement what happened with the sin of the spies, we also have another one over here. So essentially to learn the sin of the spies by only learning schlak is going to be limited. It's going to give you one perspective by taking schl and then crossreading it with is going to give you more of a perspective but there's still this third place where Moshe is using the moragim as the basis of understanding what's going on and giving you a little bit of detail and that's over here. So that's why we're using all three over here in terms of what's happening. You are standing in the place of those people who have created this terrible sinful culture. Again, I'm going to say it again. You want to just say that Mosha's overreacting and Mosha's wrong and Mosha's had a bad day and Mosha's frustrated. And I'm sure there are people said all those things and they're wrong because again, would you prefer Mosha Orbane who's read on what's going on or somebody who's uh who's going to tell you today based on whatever kind of insight they think that they have? Israel. Moshe understood the anger of God. Then Moshe understood what was going on. He says, "Why do you want to push those same buttons again? Why do you why do you want to dissuade the people from going again? Do you understand history? Do you understand what's going on?" So essentially the solution is going to be they say and they double down on this which is fascinating. They say okay is the problem of us dissuading we're going to stay here. We still don't want to go but we're going to help them capture the land which means instead of accusing us of not helping of dissuading we're gonna help everybody else go. We're going to help the other guys go. Which you do realize is something uh fundamentally lacking that. No, you guys go. You you go in Ali. We're going to help you pack. We're going to help you go. No, more than help you pack. We're going to help you uh we're going to help you capture, right? We're going to go. And at that point, essentially, they have responded to Mosha's main objection. His objection is you're like the by virtue of dissuading people from going. And they'll say, no, we're going to help them go. and they're all going to capture the land. Moshe doesn't push them further on this. He does something else which is interesting cuz he could have said just stop it. You're wrong. Stop. And he doesn't do that which also comes down to it. At some point somebody does not want to be here. So what what are you going to do? But he does something else which is interesting and that is in right we'll do what God said right? we're going to go. We're going to capture and so on and so forth. And then it adds we're going to lead the way. We're going to be the vanguard. We're going to go and fight. And then in source six and then there's one thing which is unclear and where in the world did where did come from and then we skipped a little bit. Now, now what I skipped is that God gives to Ruain land which was already captured. He gives to God land which was already captured. But they go to war and they capture the land which is there which is again fundamentally a little bit different. So again the questions now just build up one on top of the other. One is how did Minasha get involved in all this? two, why why does half of Minasha get involved in all of this? On top of this is again they didn't seem to ask and how exactly do we uh process all of this? So >> question if they were already going to war, why didn't they wait for >> I said that you're repeating my They already did this after the fact. >> Apparently, they don't want to be there. That That's why he went back to that. Apparently, they don't want to be there. >> See, you're finally getting into the mindset of uh of trying to of trying to understand the economics of of all of this. So, I'm going I'm going to say this again. I'm going to say this again. Remember I asked when we started, so what's the core of the sin? Is is the sin that they imagine that staying here life will be so good or is it the lack of imagination that they can't see themselves as people who deserve to be in Israel will thrive in Israel could be in a place which is so holy and and so on and so forth and then there could be this combination which is taking place but but again what is going on in in their minds and and I do want to go back to this uh to the confusion the eruvia that we saw Rashi speak about again not in this context but in the context of the generation of the spies and the people of the spies that there was this uh confusion that took place and we need this new generation that does not have confusion. So looking at Ben God Ben Ruven Ruin Bet God there really seems to be confusion over there because all of you I think by this point are convinced there were better ways that they could have played their hand. There are better ways that they could have uh utilized their position and there were perhaps smarter ways economically that they could have dealt with this. But apparently there is this thing which is holding them back. And again, Moshe calls them out on this and says, "No, fundamentally what you're doing is the same thing as the Moraglim." And you know, don't try to make that pretty. That that is what you're doing. And they say, "Okay, we're going to do what the Moragim did, but we're going to take away the your ability to claim that we're doing what they did. We're going to help everybody else go. We're not going to dissuade people from going. We're going to we're going to insist that everybody else go, but just not us. So, I'm saying it's like, okay, you won, but you didn't win. I mean, you do re you do realize that there's something over here which is interesting. So, let me say it. >> I don't know what to say. Let me say let me say it like this. If if and then we'll try to spell this out a little bit more. If the problem of ben ruain is essentially they're stuck in the present. They can't imagine themselves living holy lives. They just don't see it. How can I live there? I mean it's too much. And again they develop this allergy before they even got there. And essentially what they have therefore is a lack of imagination. And let's call it for what it is. There's also this lack of Zionism because you know so why don't we take the tribe that historically has been the most Zionist tribe and that's the tribe of Yoseph. Why don't we take the tribe that comes from the person who has the most imagination because he's a dreamer and he always sees the future and he always believes in the future which means what's taking place over here is really interesting because I take these unimaginative people and I give them somebody to live with them and by the way also think about the solution half of manasha go there which means no you can live on both sides just meaning shouldn't that have been already the time that they say hold it a second they can have both is that an option that we can have both sides which is why aren't they jumping at that and say hold it a second we also want to be on both sides which means it's it almost sounds like what Mosha is doing here is use your imagination and look at these people who have this imagination so now the question is how much I try to convince you about the imagination that Yoseph has and how Yseph is our greatest dreamer and his dreams do come true I know somebody can say to me but hold it look how much they messed up his I don't think that's the issue. And I don't think he would have agreed either, by the way. But let let's stay on this for a moment. And I'm going to show you where I'm getting a lot of this from in a couple of minutes. But let's uh let's just try to go in order even though we're completely not in order anymore. In source 11, this is also interesting with going back to the moragum which is doubly difficult with rashi. I didn't bring the rashi over here. Yahosua and Moshe calls you right calls Yahosua. Now by call put a Yud there call him Yahosua and God should save you from right Yahosua. God should save you from the plot of the Moragum. If if Moshe is discerning that there's a problem, then why not shut down the whole experiment at this moment? Which or why not bless all of them? Which means the explanation that he's giving just makes the whole problem that much more difficult. So I'm just going to note a couple more things. One, by calling him Yahushua, you've put God's name in his name, Yehav. The only other one who has a name like this is Khv from Yehuda Yuv which means none of the other tribes either their names or their parents' names gives you that three of four right or Yehuda even has the last hey as well Yev and that's interesting because it's like God is with them but also something else by calling him Yahosua it also makes it future oriented Hosa Yahosua makes it somewhat future oriented and that itself should be interesting. Yeshua we've met before in the war against Malik in source number 12 and there God again talks about a future orientation righta and Hashem then the war is going to be midor this goes on generation to generation again future oriented and that seems to be this and that's a part of what Yoseph is by the way if you think about it when Yoseph was named Did I put this someplace over here? When Yoseph was named, which I'm not sure if I include Yeah. in source number 20, right? Again, addition future. There should be more. The ud of Yoseph, which could have been Assaf, Hosa, right? Yahosua and Yoseph is actually far more interesting, I think, than sometimes we think about. But that Yud does push things future oriented. Of course, the other person who has a name which is future oriented is also Yitzka, right? Whoever hears that, right, is going to laugh. And that again to my mind is uh is quite interesting. the other people that we so let's now then try to put this in order. Yoseph inshot you can tell me midrashim afterwards inshot. Yseph is the only one of the 12 tribes of the sons of Yakov who insists that he be taken out of the land and return to the land of Israel in source number 13. Make sure you take me out. Yoseph wants to go home. Yoseph wants to go to Israel. There's a lot more to talk about Yoseph and Israel, but we'll note it here. And it actually happens in source 14 when Moshe carries him out in source 15 also, you know, doubles up. It was in Pinas, but it also was in the last week. And that's the of course from Ben Minasha, right? from Yoseph who right Manasha Ben Yoseph and it's insisted Ben Yoseph is that you also have this Zionism which is mentioned over there when it comes that no they they they also want their and and see it's also interesting if you go back and you're going to read Benet God Benet Ruain who are making their insistence that we stay over here and then listen to them say no we we may not be deserving of it and maybe this is a question maybe legal we don't know the precedent but we want to be in this land and there arguing we don't want to be in this land. So I'm saying over here you have this insistence on the manasha side to be here and you have this insistence on the other hand of Beng where we don't want to be here and that's why it's really interesting that motion then takes from Basha and and sends them out in source number 16 is where we have the dreams of Yoseph and in the dreams of Yoseph it says that Yoseph sees the alum and their alum and their stalks bow down to his stalks and so on and so forth and they're upset and this is the content of Yoseph's verse dream in um in source number 18. I could have given you this in English because it's a translation anyway from the Yiddish, but I don't know. It still seems learning Torah after all the Zionism, maybe we should do this in Hebrew. Anyway, this is the middle of the first essay which was in a book originally called the four dash show. So then the five Dash shows and the Rub speaks that made it in English. They found more over the years. Um the these are the Rabbi Salvich Zionist talks or talks that he gave in the Mizrai and over here he writes what caused what stole from Yseph his restfulness like what what made him unrestful. So, so people dream about what they imagine. What was he looking for? What were his what was he trying to achieve? Right? What visions troubled him? There was something that was troubling. Yseph was unsure that Jacob living in the land of his fathers would last forever. Yseph was always aware of the larger prophecy. One is that you'll be strangers in a land which isn't yours. He saw themselves in a different land in a different life far away with a new kind of situation and a new kind of life. and he saw that they were the stalks. Now, I just want to pause there for a moment. I I would actually use this a little differently than Rafik said it, but uh what he does note is that and he's about to say it that the brothers were shepherds and he's dreaming of being farmers. In Egypt, they detestit. They need a different kind of a life. We live within a different kind of economic situation in a new kind of life. New kinds of rules. We can't live anymore. We can't make a living anymore as shepherds. We're going to have to learn new skills. We're going to have to learn how to become farmers. is going to have to learn how to build that could be appropriate for the new life. He dreamed of a way that the family can live together in this far away situation that God is going to send them to. He dreamed all the time. How could we follow the the traditions of Abraham in a new different civilization, different life? But the brothers didn't understand. And this is the main line here. They saw the future as a continuation of the present. He on the other hand sees the future as different opportunities and different type of reality. So I'm going to go back and read again. This is where the thought came to me after having learned this many years ago. The ben ruin we we this is what we do. We we have cattle and therefore we need a place to graze. But use your imagination. enter the land that flows with milk and honey. You know, the the Moragum bring back the fruit and bring back and show you what kind of land this is. I mean, right, I hope you're all Moragdon takes place during the grape season, right? I hope you're all buying grapes right now. That this is this is what the land has and they can't relate to it. They can't relate to a new type of economy. They can't relate to new type of reality. While on the other hand, the one who can dream and I'm going to go back again. The great dreamer is going to be Minasha. The great dreamer is going to be Ephraim. The great dreamer is going to be from Yoseph. And therefore, Yoseph Yoseph communicates to his children, I want to go back, they can't forget that when Yoseph's remains are with them in the camp, they're carrying Yoseph out. Yoseph, they're meaning where are you now? We're on the way to a funeral to bring Yoseph back home. That mean that that's that's for the tribe of uh of of Yoseph of Vanashra. That's what they're doing here. They're they're they are involved in bringing going back home and that is home. They know it's home. Benot Salaf know that it's home. Yahushua knows that this is home with right the tribe of Minasha knows this is home. Therefore, Moshe choosing Minasha of all people and saying that you're going to be there with them. So now you go the people that have no imagination are going to be matched together with the people that have the imagin imagination. I I just want to finish up today by taking this a little bit back to the Moragdulum themselves. You know, just one more word about this as far as the as God of we can't go to the places holy. We're going to stay over here instead. I think if they also would have thought about that other great dream, the dream of Yakov with the salamosima that you don't have to create a a binary either we're here or we're there. either you're in Israel, you're outside, but you can live a life which is a life both which has its foot on the ground in terms of regular what I would call a normal type of a life but nonetheless being a place that your heads could be up in the clouds and that seems to be exactly what Yakov is dreaming about and therefore to this great extent Yoseph really is a continuation of Yakov's dreams but we'll leave it at that going back to the Moragim and to finish off back there in source 22 which is in Bameidbar which is in parl there it says and that night what do the people do all of the people cry by the way what are you supposed to do at night you're supposed to sleep at night and what are you supposed to do when you're sleeping you're supposed to dream so what are they doing instead they're staying up and they are crying the gumar is going to use a verse in the beginning of and connected right they cried that night and you have tears coming down their cheeks. The gum, this is in a bunch of places. I'm choosing this one because I liked it best. In Sanhedrin, source 24 is So they cried that night and this becomes therefore a crying which will take place in the future again and that's the gmorrah continues right here which means a time that people cry but I'm just going to go back to what they should have been doing and that is that they should have of of course been dreaming. The Gomorrah says in source 25 by the remember himself was the one who picked up and moved from to Israel ignored his rebi telling him you're not allowed to move that you're considered a sinner if you don't dream that that the Jews need to dream if you if you so therefore I'm going to go double if you stay up at night and you cry and you cry because of the terrible world that God has put you in and instead meaning that you're taking the past and using it to dictate what the present is. There's something fundamentally wrong. But on the other hand, if you dream, then you suddenly have this ability of seeing a different kind of future. And that's what Yseph is. Yoseph is this dreamer. And therefore, of course, we have to finish And of course we have to finish with source number 26. >> And you all know I hope that this came in second. This is what the religious parties wanted to be the source 26 instead of we were like dreamers which then also connects to the to the dreams and that's the big and and and so on. So we'll we'll just try to say it like this that the sin of the spies was one of lack of imagination. How did I get that? because I compared it to the sins of Ruvian and God. It's a lack of imagination. It's confusion. It's confusion. The confusion causes a lack of imagination and you can't see the future and you don't dream. If you don't dream, then you're a sinner. If you think that you're stuck within the present and you can't go to a place which is holier, that means that you're guilty of not being able to have an imagination of actually understanding of what God created us for and what we are capable of. So therefore that night when they're up and they're crying, which again is the theme which is both in and again and is in the night when the spies come back. So I'm going to go back and say this is what we gained by using Moshu Rabenu's interpretation of the sins of Ben Ruven and Ben God and comparing it to the spies. Yes, it's something which weakens the resolve and it causes somebody not to want to go towards the future because they can't imagine the future. If you can't imagine the future, then there's a problem. But why can't you imagine the future? And the answer is because you don't dream. And if you don't dream, it means that you're a sinner. So therefore, what do we do? What do we need to do? We need to dream, right? And and and that's exactly what is captured here in the people who are like dream dreamers. And then suddenly the future feels like the present because we find ourselves being able to catapult ourselves into a different kind of future which suddenly doesn't seem so confusing and doesn't seem impossible. And the impossible suddenly seems like it's something which was always meant to be. But that is >> but that takes place because we really do have a proper imagination.