Vayigash Part 3 Weekly Torah Portion according to the Kli Yakar Genesis 45:3 5776

All right, we're ready to start. Ready to rock and roll. So, we're on Genesis 45:E3. Actually, we're going to just read in English the first couple verses, then I'll get to the Hebrew of verse three. Now, Yseph could not endure in the presence of all who stood before him. So, he called out, "Remove everyone from before me." Thus no one stood with him when Joseph made himself known to his brothers. He gave forth his voice in weeping. Egypt heard and Pharaoh's household heard. All right, the verse we're going to deal with now is three. And Yseph said to his brothers, I am Yoseph. Is my father still alive? But his brothers could not answer him because they were left, this is art scroll um translation, uh because they were left disconcerted before him. So we're going to discuss that word disconcerted in Hebrew a little bit. In Hebrew, Yseph said to his brothers, "I am Joseph, is my father yet still alive?" And the brothers were not able to answer him for they were nhalu as I mentioned our scroll translates this as disconcerted because they were disconcerted before him. I would have translated it as dumbfounded as we'll see it's a little bit much it's much more than just dumbfounded. So we shouldn't be limited our limiting ourselves to one translation. Okay. So the clear begins by saying he brings down the verse is my father still alive and as we know he says I am Yseph and his brothers couldn't answer him and they were whatever that is we're going to find out. even though he already told them I'm sorry that they already told him that the father was still alive. See if you go back to you don't have to now uh chapter 44 verse 20 through34 there's a whole dialogue and they keep talking about the father being alive so it's kam move on mik yehuda it's certainly understood from all the words of the yehuda of Yehuda in that dialogue that yakov was still alive but we know that yseph asks again anyway So what was Yseph thinking? Nevertheless, Yseph was thinking maybe they said that the father was still alive in this dialogue that took place in chapter 44 20-34. Maybe they were trying to trick him, so to speak. Maybe they were just trying to arouse a certain amount of mercy from um Yseph, meaning the brothers or Yehuda in particular, so that Yseph would have some mercy on this so-called father, whether he was alive or not. Perhaps he wasn't even alive anymore in order not to cause death to Binyammen because they talked about how the father's soul was so wrapped up in this child in this young man not a child anymore that maybe that would arouse this mercy in other words so that Binyama wouldn't be killed not necessarily that Ysef could believe them that the father was still alive so he's asking is my father still alive because maybe it It was a ruse. It was a ploy, a scheme on their part just to say binyamin by mentioning that the father was still alive because specifically in verse 44, chapter 44:30, it mentions that his soul was wrapped up in his soul. So I'm assuming that means that Yakob's soul was or Binyammen's soul was well, let's say like this. They were trying to imply that Yakob's soul was wrapped up in Binyam soul. It would kill him if he found out anything bad happened to him. Alain Shaam Shenit. That's why he asked them a second time, is my father still is he still alive? Because he didn't believe that they were telling the truth per se, but it was part of that roose. That's why he asked a second time. Is my father still alive? And in their hearts they couldn't even imagine. It wasn't even fathomable that they thought that Yseph's intention was not really to ask if his father is alive or not. So we already talked about what was going through Yosph's mind. But what about their mind that they couldn't even imagine that he was actually asking to find out if his father was still alive or not rather shabas aam that he was only saying that to remind them of their sinar. Therefore, he says, "Is my father still alive to say this was really what Jacob was saying who that he's my father but he's not your father to the brothers or Yehuda kilo because You the brothers, Yosph speaking, you the brothers, you didn't have any pity on his pain, meaning YaKob, our father, as if he wasn't even your father. You imagine the pain that YaKob went through thinking that his son Yoseph had been killed, not knowing what happened to him. And it didn't wasn't just one day. It wasn't a trick for a minute, like a joke, a bad joke. It went on for 22 years. Remember that wordholu as the article translated as disconcerted. They were so astounded by this idea. It's my father Yseph, but not your father. You don't you didn't even treat him right. Remember, he's reminding them of their sin that they were shocked. I like the word shocked or dumbfounded. You didn't they didn't know what to answer him. And another reason for this dumbfoundedness or disconcertedness or shock lefa when he said I am Yseph and he did not say your brother I am you know you one of the brothers here he didn't mention the brotherhoodness He didn't mention that. That's why they were in shock or startled shamaz and fear a quakingness like a quaker quaking quaking trembling uh seized them took hold of them since they said gave um perhaps he's seeking he desires to be our enemy or our avenger or and our avenger [Music] that he removed himself from this brotherly hoodness because he didn't mention I'm your brother I'm Yseph he says said yo I'm your brother you You know, like what do you see when you have your your your brothers around you for the first time after 22 years and they sold you into slavery? Who knows where, what, how, it wasn't very nice. But as he remembers the the sin that they did and he's kind of reminding them, I'm Yseph. And he doesn't mention the brother he brotherhood that should have been amongst brothers. So too he did to them what they did to him. Basically they remove themselves from brotherhoodness camos perishi rashi says over there if you look in chapter 3717 I'm going to try to turn to it 3717 when it says the man said remember um Yseph was looking for his brothers and he ran into this man Ela Navi they journeyed on from here and I heard them saying let us go to this place called Doan. So, Yseph went after his brothers and found them at Doan. They removed themselves from his brother Hedlas. And so, he was chasing after it at the time. He went after their brother Hedness, which meant that they had removed themselves. They that word, it's really like travel like sa san. So it's to remove to be moved from. He was just like uh reminding them he he removed himself from the brother hides by saying I need y he doesn't say I'm your brother just like they did when he was chasing after them. They moved on and left behind this camaraderie this you know bonding that takes place between brothers that's why he actually says to them I am Yosephosi mit your brother he mentions now in the second time around that I am Yseph your brother whom you sold told you sold me to Egypt. Even though, now imagine this conversation. Even though at least you could have sold me to any other nation, right? I don't know how many nations there were. Imagine there could have been 70 possibilities or 69 other possibilities. And you sold me to where? To Egypt. I hate to tell you, I'm supposed to not get political here, but I've heard the way the Arabs themselves talk about Egypt that it's it's like the last place on earth you want to be. Yeah. So, and and and we sold we the brothers sold Yoseph to Egypt and Yseph is basically saying even you could have sold me anywhere but you sold me cuz remember he says, "Yeah, I'm your brother which you sold me to Egypt." Those are the words he's using a emphasis on Egypt. Well, you could have sold me somewhere else. I'm going to tell you a word about the shuf, but I'll translate it first. That is not so engrossed in sexual immorality. So, I I'd like to say that is not so stooped from the word stupe not so stooped in sexual immorality. Ani nevertheless I am your brother right even though you sold me to a nation the lowest of nations so stooped in zema in sexual immorality nevertheless I'm still your brother as the verse says just want to go back to the verse itself So he says, you know, you shouldn't get upset. Don't get so angry. Have to find the verse. He doesn't quote the whole verse. He just quotes part of it here because we we will discuss the whole verse. So I'm going to actually quote the whole verse in English and in Hebrew. And now be not distressed. He's not bringing that part. Do not reproach yourselves. Don't be so angry at yourselves. You've sold me here. Elohim for it was as a supporter of life that God sent me here ahead of you. So what was he saying there? You should see right. You should see this is me shabati that there was a gil. There was a um like gears turning. There was a domino effect. I like to think snowball. It just rolled and rolled, but it was like, you know, you push it and it just goes on its own. Well, there was a, you know, maneuvering here. There was all these dominoes that fell down in order to get me to this place which is stooped in in sexual immorality. So yeah you you're the ones that sold me here but in the end I became the viceroy who's supporting you. Okay. So it was through these chain of events that I've come to this place that is so stooped vicorally mikraasifar and it occurred to me this happens this this happening with the wife of potifi that I overcame my own evil inclination and it was through this of this being stooped in this sexual immoral immoral uh society that actually allowed me to become the leader to become the shepherd of Israel Roe Israel Zan umees who able to deliver the goods who can nourish you and support you like it says if you want to you don't have to turn to it but it's in uh chapter 49:24 where these These are the blessings of Yakov to Yseph specifically bean Kashto. There's a part of it skipped here. Misham Evan Israel. So I'm going to turn to that verse. This is 49:24. It's near the end of 49:24. This is the blessing of Yose of Yakov to Yoseph. And the whole verse says, "But his bow was firmly in placed and his arms were gilded from the hands of the mighty power of Jacob from there, shepherd of the stone of Israel." Now Rashi mentions what what's been a bow. This is part of the idea of his his ability to conquer his yates. The bow is that which shoots arrows. So it's kind of like a hint to the idea of the uh the member down below that shoots straight arrows. Okay. And let's see there you know some interesting parts of Rashi but I want to so there's a measures that says that he he overcame his so much he stuck his hands into the ground and out of his hands between his fingers the semen protruded meaning that he did not he did not fall for the seduction but rather he held himself back and the excretion if that's the word came out from somewhere else as opposed to the member itself. So this is the strength is the Evan of Israel. He became the leader of the Jewish people through his strength and the strength of overcoming his andalu the sages agree to this as it says in now this is a very interesting concept is any man god forbid that comes on to a married woman in the end he'll search for even a loaf of bread meaning the poverty will hit him so hard he cannot even find and we're going to discuss this a little bit because I copied a piece from the ben I'd like to share that with you before we get to that this Is Yseph still speaking to his brothers? If it was not for the fact that I came to this place that was so stooped in sexual immorality, perhaps a different person would have been chosen to fix to remedy the years of famine. But after that, it actually occurred to me that I was the one that was sold to this nation of Egypt. and what they're known for. There was nobody amongst the population of the settlement of Egypt who was more fitting than me because they were all stooped in zema. How can someone who himself is impoverished and cannot even find a loaf of bread, how can he be the solution to feeding an entire nation? It has to be someone who's not in that position. We'll call it a spiritual station of poverty. That being true that sale that eventually brought me to here to Egypt that's what caused me that was what brought about for me that I was able to be the supporter and the provider that Hashem sent me before you. Okay. So before we go on Oh, maybe we'll we'll continue on and then we'll get to the venue. Just have a quick question. Yes, please. One thing I can never understand was why in the end Yoseph marries Potifur's daughter. Here you're talking about immorality and you're talking about he was able to withstand the advances but then he he marries his daughter. How can you reconcile that? So there's a medish that tells us that this daughter Osna of Potifar's wife, she was actually adopted. She was as Jewish as Yseph. She was born from Dena who was raped by Shm. And therefore, and therefore you can ask, as you just did, how is it that Yosed marries a local girl who steep stooped in Zema? So the medish answers, no, it's not exactly like that that she's a Jews. I mean, when she's a benos, right? She's a daughter of Israel of Yakob. So it makes her his niece. Let's see how it works. Is that right? Or aunt. Aunt. No. No. No. C. First cousin. All right. We'll figure it out later. Okay. Great question. [Music] In bracoo, remember this disconcertment, this dumbfoundedness, this quaking or fear that overtook them. Zoo lim alyoma. This takes this is this should take us to learn about judgment day. Whatever judgment day means, we should learn the lesson from their reaction to finding out that this was Yseph Lazar. Like Rabbi Lazar says, "Woe is to us for the day of judgment. Woe is to us for the day of rebuke." Y what happened here in the case of Yoseph when he said to his brothers I am your I am Yoseph they were not able to utter a word they were not able to answer him so now we understand when God himself is standing in judgment over us I'm just adding How much more how are we able to open our mouths? So if we look at Isaiah 10:3 and what can you do? How can you act? What are you going to act? What are you going to do? What are you going to say on the day of judgment? It says over there. So the brothers thought Yroa that was going through their mind that Yseph was reminding them of their sin as we already explained. And what will a man do on that day of judgment? Cuz what's being visited upon him? That's the word here. is coming to, you know, be judged on his actions, on all of his different types of actions. When he sat, when he ran, when he did business, as it says in Jobad, that through man or the through the hand of man, all of his actions will be sealed, will be judged. Lomar and it says in your miyahu Jeremiah 2 verse 23 I didn't mention we're in job in Job 27:7 and now we're in Yer verse chapter 23 [Music] God is talking to Israel see you know seeing your ways he's he knows everything whatever we do even in the darkest of of rooms even in the most hidden of places. And according to the opinion of Rebi Elazaru, this is the very reason that the Torah itself writes that the brothers were disconcerted or dumbfounded or I'd like to say in shock and were trembling. [Music] In order that the spiritually sensitive person will place on his heart meaning being pay attention in the word is a trembling on the that judgment day and that we're able to learn as a consequence of logic is is like that that we should be able to learn from the reaction of the the brothers of Yoseph how we're how much how we are supposed to act and re and understand how awesome is the day of judgment. So I just want to bring the gamora in gamora on I think it's dal. So it just mentions about the idea of washing hands for bread that if you fail to wash your hands for bread. It's like you come upon an isa is which means a prostitute and it brings down a verse in Misha. So, let me find this verse in in um Proverbs 6:26. In Proverbs 6:26, what do we find? I'll give you the whole uh run for your money. 6:26. So it says because for the sake of a lentious woman, one may beg for a loaf of bread. An adulterous woman can ens snare a precious soul. So it's really the first part of a lentious woman and read in Hebrew is zona prostitute. you will come to beg for a loaf of bread. So based on that verse, that's why and we're not going to get into it. If you don't wash your hands for bread, you may come to what he says that there's a connection there. But over here now, he says, "Hi that anybody who goes after prostitutes, chases after prostitutes, uses them, in the end he will become so impoverished. So the Benyhod on this verse, on this concept in the Gammorrah, he says a few different things. Before I open up what he says, what do you guys think? Why is it that a man who chases a prostitute should become impoverished? Perhaps due to infidelity uh being in committing an infidelity against his own wife. This is your punishment. Why why is that the punishment? In other words, if we think of mida kg mida, all punishments are are meed out of love so that one would wake up and change his ways. In order to change his ways, he has to know what he did wrong. So, usually the way it works is that the punishment is measure for measure so the person realizes what he did because he may have five sins. Interestingly enough, I just heard M. Rabbi Misrai on a on a uh tape and he mentions that that's to the mercy of Hashem because uh what happens when you you come across a certain punishment and you're trying to figure it out. So you figure out all the you make a you you accounting of your soul and try to figure it out. In the meantime, you may find five sins. So uh you do chuva for all five because you don't know which one it is exactly. So guy so even though we say me it's not it measure for measure is it's not always clear. The clearer it is the more precise you can be to fix that one sin. But since it's not so clear that's the mercy of Hashem that for that one punishment we can figure out and do chuva for five sins and not see the other four punishments come upon us cuz we metake we fixed the four other sins on the way of fixing that one that wasn't so clear. So I don't know I mean first thing I thought if someone gets very addicted to such an act so then he'll spend all his money and he'll become impoverished but that's maybe superficial the way the brings it down he says anyone who comes upon a prostitute in the end he will see seek out a loaf of bread he doesn't find any so he says nearly It seems to me with God's help to explain that this is precisely measure for measure that a woman is called a loaf of bread on the verse if you want to look it up. Verse 39 verse 6. Let's look it up real quick. This is uh I said 39 verse 6 in Genesis six. Sorry it's taking so long. So this is talking about the success of Yoseph in the house. And it happened from that time, this is verse 5. And it happened that from that time he appointed him in his house. And over all that he had, Hashem blessed the Egyptians house on Joseph's account. And Hashem's blessing was in all that he had had and in the house and in the field. Now verse six, he left all that he had in Joseph's custody, and he did not know anything that was with him except for the bread he ate. Now Yseph was handsome of form and handsome of appearance. So I'm not so sure how clear it is, but Rashi says except for the breadto that is his wife, but it's speaking in a clean language in a nice language. So the idea that a wife is considered the person's bread and therefore what happens? So we see that it seems like since the reason that she's called bread, it says that the only blessing that all the parnasa, all the welfare, all the blessings that come to a man in his house is coming to him on account of his wife. as it says also if you look in Genesis 12:16 regarding Abraham is a so let's look real quick of Abraham's relationship with his wife Sara it says in chapter 12:E1 16 12 verse 16 this is also when Abraham was in in in in Egypt and he treated Abra well, for her sake. Obviously, we can be talking in shot about Pharaoh and he acquired flocks. We're talking about perhaps Hashem. Aam was treated well for her sake and he acquired flocks and cles and donkeys and slaves and made servants and female dunkeys and camels. All of Abraham's wealth was on account of her her being his wife. So, we see this idea So inside someone's house, that's where you find the mazone. Mazone is a word for nourishment and food. It's also interesting because the word for a prostitute is a very closely related and we know that the concept of any suda is called and he brings down a few few proofs in Daniel 5:E1 that says he made a great feast infielap Chapter 20 verse 27 it also talks about a suda that David did not come to but it uses the word elim but we know that it was a suda so here here's the concept that the the ben brings down why it's now we know that a wife is called breadosto he was disgusted by his own wife who was permitted to which was the bread. And he, in other words, she was the blessed one. And yet he left her and he abandoned her and went to a isa, a um a prostitute. And therefore anyone who's looking for another, you know, loaf of bread and he's not going to find um well, we'll we could stop there and we'll continue on. I hope that gave you some insight to this idea that Yoseph felt he earned this. He was granted this position of par Marnes of being able to supply a livelihood because he did not see seep stoop down into this world of sexual immorality. Okay. So now we're going back and now we're going to verse 4. We're back in 45 verse4. and I'm there. Okay. So, what did Yseph say? I'll read in English first. Then Yseph said to his brothers, "Come close to me if you please." And they came close. And he said, remember I told you, he said, "I'm Yseph." A second time. He says, "I am Yoseseph your brother, me whom you sold to Egypt." So, we're going to dissect this verse. As the clear mentions, he says, "Come close to me." And they came close. Herm shahoo. He showed them that he was circumcised. Come close. Real close. And he showed them that his member was circumcised. He wanted to show them how righteous he was that he was yes in this society and yet he did not fall prey he did not stumble in sexual immorality because there's a concept that says this is by Jews kobois any guy who would come to a non-Jew Shika, a non-Jewish woman. Mashka or Los in Aravan. It mentions that he would try to pull the skin that had been removed, the other remaining skin over his member to make it appear as if he was uncircumcised. The reason for this probably is because the Jews were shunned. They were secondass citizens and it wasn't necessarily somebody that you would a non-Jews would want to be with because of their low status. So to gain a higher status and this is what the Jewish men in Hellenist period did as well in we just passed Hanukkah in order to helanize themselves. One of the things that they would try to do is to show you know when bathous that they were not circumcised and they extended or pulled the skin over. Okay. So mitsina so what do we find? We find out is that there are four things that Israel merited to be redeemed. And I think this is a true today that the Jewish people were redeemed from Egypt in the merit on account of four things that they kept their Jewish names. They did not change their names to Gregory or Andrew. Okay. Mark Luth. Okay. and Luke and they didn't change their language. They kept Hebrew and the third they weren't peddlers of gossip. And fourth, and they guarded themselves against sexual immoral immoral immoral acts mentions and the clear himself explains the reason which we'll get to in a few weeks. Shem's rock with God's help. So too here Yseph is revealing to his brothers the secret of what they need to do to keep themselves let's say Jewish so that they would have the merit of being redeemed as the Jewish people. And he sent after his brothers, his father and his brothers to inform them, to make known to them, so they should know on account of which merits of what they should do in order to be to go up away from Egypt. Eventually, they're going to be redeemed and what you need to do to guard yourselves. And he hinted to them these four things. And Yseph had perfected himself or he was complete in all four of these aspects. Number one, shalom shimo. He did not change his name. That's why he said to them, now what? Who who who cares? Why would he change his name? Safat Pak in the in if you look in chapter 41 verse 45 that Pharaoh called him a different name. He called him Safnat Panea. But he didn't call himself that. He called himself Yseph. It's nice that he had a nickname, you know, but he didn't go by that name. He might have turned when Pharaoh turned to him, you know, called him. He wouldn't be that but he called himself and even though nevertheless I am still that is my name forever I didn't change my name that's it and they did and and they should not change their language either as it says so this verse verse. I just want to show you the actual verse. It's right here. I can't find it. But he said to them, that's the words he used. He spoke to them. And he since he spoke to them it it was inferred that he spoke to them in lashes and he didn't you know break through any fences with sexual morality guarded himself. The word gdur is offense. Perut means to break through the fence. So he was not breaking through any type of guarding when it came to keeping sexually pure shinar. That's why he says come close to me shahu mah to show them that he was circumcised and not as we mentioned by by pulling the skin overhara. And he also wanted to prove to them not to be peddlers of gossip also through these words come close to me. Why did he say come close to me? He didn't even want Binyam to know anything about the the fact that his own brothers sold him. Binyammen was 10 years old at the time. He was a young boy. He wasn't involved. So in the in the original sale and apparently all these years not maybe not just binam perhaps see there is a doubt but perhaps even Jacob didn't know either and even to his own father he didn't say a word that if he would have said the story about the sale to his own father then certainly Yakov would have um commanded the the son sons before his own death, right? Place upon you the um the the the sin uh that you cause the sin of the salv hinted to them but rather on the the sin of selling you actually helped pay pay up the obligation we actually you know Alraham was told at the birth of 30 years before the birth of Yeetszak Isaac that his children will be slaves and they'll be wanderers they'll be nomads they'll be strangers in a land that's not theirs for 400 years So during that time, Yseph was part of this traveling out of the land of Israel. So there was a part of this payment towards that 400 years. Some of these years are attributed to that. You got to remember Yakov comes down to Egypt as a result of this as well. So this is also part of the full 400 years being outside of the land. the now we said don't be distressed don't be distressed now don't be so sad of Allah but what's going to happen in the future you will they will be sad therefore he hinted to them also about the redemption Habim that all these things are going to bring about the redemption, the final redemption. We're talking about the all of the staying out of the land of Israel for the 400 years, the going down to Egypt and the keeping of these four things and not changing them. There would be an eventual redemption. However, some say when it says now that in the future, unfortunately, they're going to be 10 great rabbis who are going to be killed by the Romans. And in the future, you will be distressed or they will be distressed. The whole Jewish people will be distressed because of the sale. Those 10 great rabbis that were killed. Rabbi Kib was one of them. Ishmael and on and on these rabbis went through an excruciating painful death. And before the when they were told they were going to die, the story is that one of them went and requested from heaven to find out if this is really from heaven and they should accept it or they should fight it and hide and do whatever they could to fight it. And the word from heaven was no, this is from heaven. This is a punishment for the sale of Yak of Yoseph. Only 10 brothers were involved in the sale. And that's why there were 10 um great sages that were killed as a tikun so to speak, a punishment or a fixing for this horrible sale of our brother Yoseph. Any questions? I have a few. Yeah. If you believe that in Gilgul and the sale did not take place, how would the Jew Jewish people have gotten into Egypt? Well, this is what Yseph is saying to them that he was an instrument. It was not just me. I'm an instrument in God's hands. You are feeling guilty and you should. But keep in mind, you don't have to feel that guilty. In other words, this is Yoseseph talking, not God. No, he's taking them off the uh to a certain extent. He's not taking them off the hook. They still had free will. Okay? Like any if something has to happen, this is what I understood. Let's say for example, at some point at some point the Jews had to go through whatever it was in the Holocaust. At some point, I don't know what it means. We deserved it. It was part of history. That had to happen. A man like Hitler Yak Shimo didn't have to be the man that did it. It could have been anybody. Somebody had to do it. And is he off the hook? No. Because he stepped into the shoes. So, so to with Pharaoh, if the Jews had to be enslaved for 400 years or in this case 210 years or really maybe 80 years, at some point Pharaoh had to do it. But what we understood from Midash is that Pharaoh overdid it. That's why Pharaoh was punished. Otherwise, what kind of why would God punish the person he sent on a mission? When God sends someone on a mission, you should be get rewarded, not punished. I'm sure Hitler overdid it. I'm sure he's punished. I'm sure that Pharaoh overdid it. I'm sure he's punished. Um, but in terms of trying to answer that, on one hand there's fate and on the other hand there's free will. So, how can it be? I think this is your question. How can it be? If somebody like the brothers went ahead and sold him into slavery, why should there be a punishment at all? This only brought about the ultimate redemption. It was how they did it. They threw him into a pit who had no water, had snakes. They soldi knew they were going to Egypt. Who said it had to be Egypt? Okay, so God looked into the Torah and created the world. Somehow we have to understand what that means. But we're basically pondering the equation between faith and free will. And that's a longer discussion, but I hope I gave you just a little bit of an insight to start with. And one other point, does the midrash deal at all with Ruvane and how he responds to when I mean here is the oldest brother, he was bered for not uh for not trying to save Yoseph, you know, at first. He came back later, it was too late. Now when he sees that Yoseph in fact is alive, is the midrash deal with I'm not familiar with all the midrashim, but I'll try to look into it for you. Not that anything off off the top of my head. In other words, he being the eldest, he should have been the most responsible. Was that the indication? Because it was Yehuda that stepped forward, but Yehuda already had stepped forward prior to Yakov and mentioned that he would give himself as a guarantor. I mean to a certain extent Ruvane already lost the Bur ship if I could use that the firstborn rights and then it was transferred to you Ley and Shimon Ley kind of kept we'll call let's say like you had Mot and Kahuna whatever those represent kingship and priesthood together in Ruv Ruv lost it and it was handed down Shim and Ley. Shim and Ley to a certain extent were in a little bit of trouble with their father Yakov with how they but loah it's not so bad but Ley got it back when he didn't involve himself with the sin of the golden calf where Shim lost it due to this uh deal of Mishk. So then so Levy kept priesthood and kingship went down to Yehuda. So Yehuda stepped up to the plate here and he was able to keep or earn or get back kingship. So you have even though everything was unified in Ruvane, Ruvane lost it due to the situation with the beds perhaps even with this situation here with the original sale. But uh Yehuda stepped up to the plate as kingship would and should and he got to keep kingship. So I don't know exactly. We'll have to see what the major says about comment. I I forget the commentary but I read that uh this is the pivotal transition when you're taking brothers and they're they're going through a transition into tribes and into you know the formation of a nation. And isn't it so ironic that people who have such flawed characters and even when YaKob gives them the blessings, they're not they're not praiseworthy blessings, um that these are, you know, this is the formative stave of of the Jewish people. Look, they were they were definitely sadikim and they were greater than we could even imagine. And yet the Torah mentions all their faults. That's the the strength about the Torah itself that if people claim that it was written by man, I mean, if I was a man, I was writing a book, I'd leave out all the faults, you know. So the fact that our own historical document is so chock full of let's use the word false even for as we see by Yehuda and different things and for sure by David and and so on and so forth that uh it it it stands up to testify that this is beyond the human reasoning as an author because a human author would never have left so many faults That's might if that helps but uh and also might help to inspire others to achieve greater than what they might otherwise seeing how even these great individuals had plenty of faults just as you know anyone else would today. Any other questions? Have a good chabish everybody. Wish you much love.