Beha'aloscha - 6th Portion

Join me as we learn kumish for Friday the sixth Torah reading of paras chapter 10:35. Today we're going to encounter in the Torah is something unique that there is nowhere else in the Torah a letter that is placed upside down on two sides making like a brackets on one section of the Torah. This section even according to some opinions in the Talmud is considered a Torah for itself. However, Rashi will explain to us the purpose of why these brackets are placed here. Verse 35. And it was whenever the tra the ark traveled was set out. Moshe would say, "Arise, oh God, may your enemies be scattered. And may those who hate you flee from you." Rashi. Verse 35. If you look in the Torah, you'll see like brackets upside down or backwards before it and after these two verses to tell you that this is not the actual spot of where should be. So why is it placed here to be able to make an interruption between one negative event and another negative event? As it says, We will see what the negative events was before when they traveled for the three days um that they wanted to meet and then we're going to see the letter um and the different events that happened during the Jewish people's complaining while they were in the desert. He would be caused, the ark would go before the Jewish people by a three-day distance. Moshe would say Moshe would say, "Get up and stand. Wait for us. Don't go too far." This is what it says. What does it mean that your enemies should scatter? These are the enemies that come against the Jewish people. That they gather together to hurt the Jewish people. That's what he says. that they should scatter and those that hate us should flee from you. What that is referring to those are those that come not only that gather to plot against the Jewish people but those that actually try to advance and to come against the Jewish people they should flee your enemies. Is there anybody that how can it be somebody God's enemies? What's he referring to here? These are the enemies of the Jewish people. Whoever hates the Jews hates indeed God because God chose the Jewish people as it says in that from your enemies they um try to bring sacrifice they try to create uh leadership or be able to show that they're great mi who are God's enemies as he continues in there those that try to plot against the Jewish people. Verse 36. And when the ark came to rest, Moshe would say, "Repose, oh God, amongst the myriads of thousands of Israel. Rest repose explains like to rest." Like we see in Isaiah it says that with rest and with if you do what God says your salvation would come in a calm in a nice way what is the number is means and of a number of like 10,000 over here it tells us this teaches us that the divine presence doesn't rest amongst the Jewish people when there's less than 22,000 people and that's when there's a special blessing that's made and so Chapter 11:1 we now continue with the incident of that happened in the place called it was when the people continue to complain and be evil in God's ears and God heard and God got upset up then and became angry and a fire from God broke out amongst them and consume the extreme parts of the camp. What that means, we'll soon see in Rashi different interpretations of what this is about. When he uses the terminology without saying the Jewish people, it just says plain the nation. It's referring to the evil people of the Jewish nation. And that's why he doesn't call them the Jews because they weren't acting appropriately. So do we. We see later on when Moshe cries the God, what should I do with these people? It also says later in Jeremiah this bad nation however when they're called when they are doing what's proper they're called my nation like God says send my nation what did my nation do so when we do the right thing we're God's nations when we don't do the right thing God forbid we're the nation like complainers the word means that they're lielist coming up with complaints They're looking for excuses of how they can go away from what God told them to do. So too we find the same terminology by Shimon in book of judges. They're looking for excuses and the same terminology, same root word as well. meaning not that they were um not that they were like whispering what they were doing wrong but they made their complaint known which is bad they were trying to intimidate or say things which would anger God and what was their argument they said wo is to us look how hard we worked on this way traveled for three days. Such a painful long trip and this was the first complaint as we mentioned previously that we said there were two complaints that they had. Number one was when they went when they traveled from the mountain the word the Talmud explains that that they traveled away from the mountain of God meaning that they traveled away from God. That was the first complaint of their complaint of how the road or the difficulty in travel. So God said, "I wanted you should travel right away for three days because I wanted you to come into the land of Israel right away." And you're complaining for the good that I did for you. What does it mean? At the edge of the campus, it's referring to those people that were distant. Meaning that they were at the edge. They were the people at the extreme end. They weren't the uh from the popular people or they were the people that they were always at the cuff of things and making problems on the side. Referring to the Avivra which were the multitude of nations that came along with the Jewish people. They were not real comforts. They only were afraid of what was going to happen and therefore they wanted to join along and every so often they're the ones that are making the problems as time comes from explains what does on the opposite the word which means generals also comes from the word that the ones that were complaining were from the ministers and the more important people and therefore they were um worthy that they should be punished for such type of behavior. Verse two. And the people cried out to Moshe and God Moshe prayed to God and the fire that was consuming them stopped subsided. This is like an example of a king of flesh and blood who gets upset at his son that did something wrong. So the son goes to the friend of the father formerly and he tells them say please go ask my father that he should have mercy on me. So to over here the Jewish people saw that god was upset and because of that a fire came out and was consuming people and therefore who do they go to? who went to motion say come on you're friendly with God and please pray for us that means it was put out and it subsided and it went back to one of the sides the came from to that outside of the camp it was like folding up and moving away and burning anything that was on its way on that whole side of from where the wind came from and where the fire came Therefore, Moshe called that name of that place a blaze because for a fire of God has broken out amongst them there. Verse four, now the incident that was the first incident of the complaining of the Jewish people. Here we come to the second negative event that happened as well. A few of the although only a few of the mixed multitudes were still amongst the Jewish people because many of them already participated in the previous incident and therefore there were still however there were still a few and therefore he calls them over here the mixed multitude amongst the Jewish people that was amongst the Jewish people. They began to have strong cravings and they sat down and they began to cry. And this caused also that the Jewish people should as well become to cry. And they said, "Who will feed us?" Rashi. These are the people of the Rav, the multitude of of the Egyptians that were amongst the Jewish people. Janesim uses means that they gathered with them. But when they left Egypt, what does it mean? They returned. They went back meaning the Jewish people joined them and they cried together with these people. Why were they complaining about me? They didn't have any meat. Doesn't it say that the multitude of people went with them and they brought cattle, sheep, goat, they have everything with them. So why could they could have went and slaughtered their animal and they have what to eat? If you're going to say they ate it already, but we find later on in chapter 32 when the people of come along to Moses and they say that we have so much cattle that we want to stay on the side of the Jordan. What was going on over here? They're looking for excuses to go back to Egypt. And therefore they were making excuses and complaints, liels, things that really have no um substance to it because if they really wanted meat, they could have went and slaughtered their animals. What's their complaint? They continue. We remember the fish that we ate in Egypt free. The cucumbers and the watermelons and the leaks and the onions and the garlic. They're saying all the things that they remembered that they had in Egypt that they ate in Egypt free since when they ate it free they were working as slaves. Rashi says, "Yeah, you're gonna say that what does it mean that the Egyptians gave them free? If they didn't give him the straw, if they didn't give them straw for free, do you think they gave them fish for free?" So why are the Jewish people saying free fish? So what does it mean over here? Freez. They were able to eat without being obliged to doing any commandments. The word meaning that they didn't have to give anything of their fish. They didn't have to give any tithing that they didn't have to give they didn't have any pro any other side issues. They just got what they ate what they wanted and did what they wanted. The cucumbers says that the mana was able to change to any taste that a person wanted besides these things. The reason why these things the mana did not change to because it is difficult. It can hurt women that are nursing because we find this that we tell a woman who is nursing. Do not eat garlic and onion because of the baby that's nursing. So to the sample for a king that it says in the he gave to his uh that he gives to his son a nurse that helps bring up the children. And the king is telling him don't give that food, don't give that food. and the king and because he cares for the grandchild. Meanwhile, the son's complaining, "Why can't we have that food?" And he doesn't realize the consequences that may come from it. So to over here, God didn't give it to them because it may hurt the child. And what are they doing complaining? Oh, how come we can't have the things of of those kind of things. Kushim Rashi gives us the translation of what they are. And in old French cucumbers as we call it today in English avatikim is watermelon. In old French bhikus bkish kishin which is leak and in old French we find it also in the bina. Okay next verse verse six. But now they continued we are our soul. We are bored. There's nothing in there is nothing for us. The only thing that we have before our eyes is the mana. It's we have nothing else. We don't have more items on the menu. They complained. We have man in the morning in the evening. We want a little bit of a change of menu. Verse seven. And the mana that they had, the mana was like a coriander seed and its color was like of a crystal. This is verse is telling us about about the quality of the month. This is not going on what the Jewish people complain. This is telling us about what the quality of the month. And he says as follows the one that said the previous verse does not say this verse the Jews were saying the only thing we have is mana and God responds in the Torah. They're complaining about the money. You know what the G man was like? It was coriander seeds. It was like it was like it had this idea was like a crystal. Look what these people are complaining about. was so important. It was round like this crystal like the colander seeds. It's the name of a good stone and like a crystal. verse eight. The Jewish people would have to then the the people could go and walk and gather it and they ground it in a mill or they crushed it in a mortar and then they can cook it in a pot. They would make from it cakes and the taste of it was like a pastry that was moisture of oil. Rashi the word the word means that they would go stroll take a walk and they were able to go. It wasn't difficult for them to go pick it up. That means not that necessarily that they had to actually put it into was ready-made food. They didn't have to put it into a millstone or to grind it or to whatever may be, but the taste changed according to what the person you wanted it to taste like a cake. You wanted it to taste like ground. You wanted it to taste whatever you wanted it to taste like. That's what it was. And those were the choices. It had like a moisture or dampness of oil on it. That's the way Dunishes Ben Labraat was another one of the commentators of the the grammatical language who mentioned many times one of the other uh great people of grammar at the time that Rashi looked at it was a fellow by the name of and he says the following he finds other places which are similar that we find this in from a prayer of that he says because of his great worries the um it became so in how it felt in the of the summer. The lid when they talk about is the foundation of the word meaning it's part of the actual word. It's not like a prefix of the word itself. However, the rabbis give a different interpretation. The word that the word that the mana became like the breast that a child nurses from. The problem is we don't find the concept of nursing when it comes to oil. And you cannot explain simply to say that that's what it means to the uh to the oil. So if you wanted to maybe one would try to translate the word to say that the comes from the word that is shaman that they became fatty because of the oil. But Rashi explains that based on the grammatical pronunciation of it of where the vowels are placed, it would have to be a and over here we have a and how it changes the word shaman to shaman. Meaning that instead of it meaning oil, it should mean shaman to get fattened. And that's Rashi negates that translation. And therefore, what does Rashi say? to become its but the way we have it over here is that has a sh like when oil and therefore it doesn't have a small because it's at the end of a verse as well you'll find any time that a word at the end of a verse will change from shaman to shaman or will always have a at the end of a word like sele will change to for example you have it would become like that nature another explanation of what this lad Lashad can be also a word that's made up of many different uh letters. You take the word and split and change it around and it's actually a an abbreviation telling us that this dough this uh mana that they had was like a dough that was kneaded with oil and is smeared with honey. The who says it was smeared with oil is more similar to the grammatic translation that Dunishes explained that it had a smearing of oil than to the other one that it has an abbreviation that it was a dough with oil smeared with honey. Verse nine, when the de descended on the camp la at night, the mana would descend upon it as well. This was all telling us about how the mana would come and as that the mana would come at night with the doom, making sure it wouldn't get dirty and the uniqueness and specialty about the mana. Now going back to what the Jewish people were complaining about. Verse 10 heard the people weeping with their families. Each person at the entrance of his tent and God get really upset became angry and Moshe also considered it evil. Verse 10. They were not crying on their own in a proper modest way, but it was families and families were crying together to be able to publicize their complaint against God. The rabbis explained that this was also another problem that was happening there. They weren't only complaining about the meat in the menu, but they were complaining that they were given laws governing their promiscuity that they were not allowed to pre um as we mentioned previously that they were the laws pertaining of who they are allowed to marry and not. This was what they were upset about because the Noahites did not have the detailed laws that the Jewish people have of who they were allowed to and not to marry. verse uh verse 11. Moses said to God, "Why have you treated your servant so badly? Why didn't I find favor in your eyes that you place the burden of this entire nation upon me?" Verse 12, that I conceive all these people that I give birth to them. You're telling me say carry them in your bosom like a nursing woman carries a suckling on the to the land that you promised to your forefathers to their forefathers says you am I the one that gave birth to them that you're telling me that I have to carry them and take care of their problems. You may ask when did God tell him this? Where did he tell him this? Because God told them in the book of Exodus, go and take lead these people out. You told me, you commanded the Jewish people, you take upon yourself to lead the Jewish people, even if it means that you're going to have to suffer from them and without being upset at them. You're telling me I should carry them in my bosom. I shall bring them to the land of Israel. This is what he's going back to when he tells them how should I carry them what should I do verse 13 where do I have meat from to give all these people that they are crying to me saying give us meat then we should eat it verse 14 I do not I cannot carry the responsibility of the entire people alone many because it's too difficult for me. Verse 15. And if this is the way you're going to treat me, please kill me if you actually if I found favor in your regard. Why? Because I do not want to see the evil that happens. Moshe, why does he use a terminology of a female terminology? Because over here Moshe became weakened like a female. When saw the terrible punishment that God was ready to give the Jewish people, he became so weak that therefore it changes it to a female term. He didn't have the strength to say, "How can you punish this?" And he says, "I can't tolerate this. I don't want to see this evil happen to them. Say in their bad. Why are you saying in his bad? The Torah changed it. This is one of the places where the Torah changes it to be able to give it in a more respectful way. And that's why God actually diminished the punishment based on Moshe's request. But the very fact that Moshe said, "I cannot carry the responsibility on my own over here." Therefore, God responds in verse 16. And God says to Moshe, "Therefore, gather to me, assemble for me 70 men from the elders of the Jews that you know that they are elders, people's elders, and they are foremen that they will enforce it and you'll bring them to the tent of meeting and they will stand there together with you." Rashi, this is the response. Rashi says you giving a response to your complaint. I can't do it myself. One second. Wasn't there already 70 elders that he gathered in the land of Egypt? What happened to them? Where are those? Already had 70 helpers. Go and get those 70 elders. What happened was that they died. If you recall the second opinion, what happened by when God got angry and the Jewish people that were complaining why were they leaving and the travels was too hard for them and who were the people that were complaining were the leaders the generals amongst the Jewish people those were the 70 leaders that were killed as well. according to the other opinion as well. So it could be that they also died in the sin of the golden calf and therefore they were worthy of it already from the time of mount. Others explained that these people were also killed by the firewood that set out previously only once they left Mount Sinai because since by mount si it says that they saw God and they saw God and they were eating and drinking and they did not have the proper respect. However, God did not and it was like disrespectful a person seeing in front of the king and eating his lunch. Therefore, God said I don't want to disturb the great event of the giving of the Torah. I'll wait until they travel and over here by this first event that's when they died as well. these are the people that you know that they were made as foremen in the land of Egypt and they cured for them and because of that they were punished and they were pay and they were hit by the Egyptians that it says that the leaders of the deformment of the Jewish people were were punished were beaten and now it's only right that the same way they suffered because of the Jewish people they should be made leaders for the Jewish people and Assist Moshe in his holy work. You will take them. How are you going to take them? Convince them. Persuade them. How lucky you are that you were appointed to be God's um the representatives for the Jewish people. They should stand there with you. So the Jewish people would see and they will give them respect and honor. Look how lucky and look how special these people are that they went with Moshe to hear God's word. Verse 17 and I will go down and I will descend and speak with you there and I will elevate them by taking from your spirit that's upon you and I will put it with you and they will then carry with you and the burden of the people. You will not have to bear the beer burden on your own. This is one of the 10 places in the Torah where God uses the terminology, I will go down. The divine presence is revealed in this world as it says by Mount Si. I will talk to you but not with them. They will be there and I will then take the word. will make uh I will I will I will then bring I will bestow that spirit as it says in other places as well to the meaning to the great and important people of the Jewish people they did not come in contact with I will place on them what was Moshe compared to at that time like a candle that's sitting on a candalabra Mosha was like this candle in the candle labor that everybody is using it to be able to create their fire but the candle itself is not diminished. So too God says I will take from you your holiness your divine presence and I will give from it to others but yours will not be diminished. This was a condition, the condition that they will be able to receive that divine presence that they should be able to deal and be involved with the different problems and issues that the Jewish people have because the Jewish people were known to be people who um can bother their leaders with all different kinds of requests and not listen to what they're told. This is a response to what you said. You're not able to carry the load on your own. Here you go. They will be the ones to help you. And to the people you're going to say as follows. They should be sanctified for tomorrow. They will eat meat because they cried the earth of God. Lamer saying, "Who's going to give us meat? Because it was good for us while we were in Egypt. God is going to give you meat and you will eat." He's scat you. Why do they have to sanctify themselves? Meaning has get yourselves ready for a punishment that's coming upon you because of this meat. So to it says in another place using the world a holiness that a person in the book of Jeremiah that you should sanctify yourself at the day of death meaning that the also a type of warning recognition of what's coming. verse uh 19. You're not only going to have meat for one day, not only for two days, not for five days, not 10 days, and not for 20 days. Verse 20, but for a full month, you're going to have it so much it'll be coming out of your nose. You'll be nauseated from it. This is one of the places you see a common language that is taken from the Torah coming out of your nose is from this Torah reading. And because it will be for you, it will be nauseiating for you can be asked them only because you have uh you have despised God as Hashem God that's amongst you and you cried lamer saying why did we leave Egypt this punishment is going to happen by the righteous people amongst them that they won't go weakened I'll meet the same on their beds for only afterwards their soul is going to go out. However, by the people uh by the evil ones, it says later on the meat is going to be still between their teeth. That's and that meaning that they're going to that while they're still eating the meat, they're going to be killed by the righteous ones. They'll have the meat and they won't die from it. This is what it means in the in the reads it the opposite way. The evil people they're going to eat it and they're going to suffer for 30 days because of the meat that they ate. The righteous ones they're going to have a simple death without any pain or suffering. So there's two opposite interpretations. One is that the righteous won't die at all and that they'll go 30 days eating but they won't die. the same the other one. But however, the evil ones are going to die immediately by eating the meat. The other interpretation is that the evil ones will suffer for 30 days from eating the meat and the other ones, the good ones will die immediately without suffering. You're going to be so disgusted by it. It's gonna be feel that you ate so much of it that it's gonna be coming out of your nose and you're gonna be nauseated by it. You're gonna be so nauseated when you're nauseated by something you're nauseous from it that instead of bringing it to you're going to keep on pushing it away that you won't have a temptation to eat it anymore like I've seen that people call the terminology meaning a sword that hurts you. They call it zer. So in this case the meat is going to be for them like a death penalty type of thing that because if you would have God amongst you meaning if you would have the very fact that I am amongst you and I've given you everything you've need the very fact that you uh had the ego to be able to say oh I'm asking meat and vegetables in the desert is because you don't have God amongst you don't don't have that self-nullification you don't have that humility And that means what's causing you to ask and complain for such type of things is because you don't have that fear of God within you. Verse 21. Oh, that in whose m I'm in you're telling me I'm going to give them they'll have enough to eat for a month's time. Even though they were technically more than 600,000 people that was only men between 1 and 60 or even then there was 600,000 plus 3,000 as we saw the number Moshe was not talking about the detailed but he was talking about the general from Mosha explains that actually technically yes there were more people but the ones that actually complained were only the 600,000 that came out of Egypt how can you possibly do this a flock of her that was slaughtered for them would that even be enough even if all the fish that were cooked for the sea from for them from the sea would that even suffice them. This is one of the four places where gives a certain interpretation and his student does not have the same interpretation doesn't agree with him says this is what Moshe was saying meaning 600,000 people amongst me and you think I'm going to cut the even if I slaughter roll the flock would that be enough for them meaning Moshe was asking it simply. That's what it means. How you going to be able to give such a whole nation? How is that going to be over here? Moshe was asking of God, how is it possible you're going to be able to do this? And Rashi asks the question and it talks about he says later on we find that Moshe uses a ser similar terminology that how is he says how is it possible that this rock is going to give water why is it that by that case Moshe was punished but over here Moshe wasn't punished for the words he said he says because in the case of the rock Moshe said it out loud listen here rebels how can the rock give water over here it was between him and God and therefore God did not punish him for what he said negates or disagrees with his teacher Rabaka And he says, "No, heaven forbid. Heaven forbid to say that Moshe questioned God's abilities." One who says that one who the Torah describes that in my whole house he trusted God. He's the most trusted servant of God would question if God can even have the ability to give. This is what Moshe said. There's 600,000 of these people and you said you're going to give them meat for a month time and they going to go kill such a nation. Are they worthy that you're going to give them? Why should you give them all this meat that you should kill them afterwards? And you think that this meat is going to keep them satiated forever? Is this your praise? I'm giving you food and then I'm going to chop you off and then I'm going to kill you. God answers him. If I'm not going to give them, they'll say that I don't have the ability to do it. That could be good for you. That they should think that God doesn't have the ability to do it. Better that like them and hundreds like them should die. that nobody should think that God doesn't have the ability to do something. So we see from over here is the two opinions. Rabaka says that he was questioning God. Meaning where's God going to get this meat from? Rabim says impossible that he was questioning God. He was asking what's the point of giving them all this meat if you're going to kill them anyways afterwards. God said I don't want them to think that I don't have the ability to do it. With this, Rashi continues as we're soon going to see that he continues the words of Rabi Shima and the rest of the explanation as we get to verse 23. God responds to Moshe. Do you think that God's hand is limited? Now you will see if my words if what I happens says or not. In Rashid's continuation in the previous explanation, the son of says you cannot stand on the secondary that means you can't apply the secondary item meaning because they're only requesting only they're making a lielist event they could have went and slaughtered their animals I shouldn't give it to them meaning that they will ultimately be judged and think about what you did and didn't give it to them just because they're making a lielist account. Therefore, you can allow yourself to allow to them to say, "Oh, yeah, you're not able to do it." And he explains if you're going to give them good bulls meat, we wanted lamb's meat. We wanted from a animal or birds meat. We want fishing grasshoppers. So therefore, Mosh, therefore, he says to them, They'll say, God says to Moshe, they'll say, "I don't have the ability to do it." So he says, "You know what? I'll go and appease them. Maybe they'll go back on their complaints. So therefore, God says to Moshe, "Now you're going to go see if your words are true or not because you're going to see they're not going to listen." Mosha went and tried to appease them. He said to them, "Do you think God doesn't have the ability to do it? Look at the rack and water came out. Give you food." They answered, "You're trying to get us to calm us down because God really can't uh answer our requests and therefore they didn't accept what Moshe said. That's why the verse continues once." They didn't listen. So therefore, Moshe went back and gathered the 70 people because he saw they weren't listening. So over here, the conversation between God and Moshe, according to the second opinion, is where Moshe says, "What's the point of it?" God says, "Because I don't want them to think that God's hand is shortened." So Mosha says, "One second, maybe I can go convince them and find out what they really want." Moshe says they're not. God says they're not going to listen to you. As we see, Moshe tries and they don't listen. Verse 24, Mosha goes out and speaks to the people. And that's what we're referring to that Moshe spoke to them trying to appease them and trying to say that um to see what was happening over here and told the people that what God had said and she he gathered the 70 elders and he they stood around the tent. Verse 25 and God came down in the cloud and he spoke to them and he elevated them. How? By taking love that from taking from bestowing the spirit that was on Moshe and gave it to them and he gave it to the 70 people the elders and it was as the spirit rested upon them. They prophesized but they did not continue afterwards the prophecy after that day. The only day that they prophesized was that day explains that they didn't stop the prophecy that actually from the first prophecy they didn't need any more bestowing from there. Verse 26. There were two people that were left in the camp. One was elder and the second one his name was Maid and the divine presence rested upon them and they were their names were um and they were among the people that their names were mentioned. What that means is we'll get to in a moment. They did not leave they did not go out of the tent. and they prophesized in the camp. What is from those 70 people? These two were there. They said, "We are not worthy enough to be from the elders." What does it mean that they were from the ones that were written down there? They were on the list who should be appointed for the Sanhedrin. That means there was a list of 70 names and they were from the who are worthy of it. And was from the original list. They were all written down names who should be chosen through a lottery meaning that the lottery should go for the 12 tribes. We're supposed to be six representatives for each tribe. Besides two of the tribes that only had five because if you go six from 10 tribes comes out to 60. you have another you 70 means two tribes are going to get only 70 Moshe said it is not fear how is it that every tribe is going to have six besides two we should only have five that's not fear so what did he do he took 72 notes he wrote on 70 of them that they should be an elder and two are emptyish So he picked out from each one six papers. That's 72 total. Said take your paper out of the box. Whoever said it on this paper that you become holy became holy. Whoever got empty means that God doesn't want you. So your hand over here automatically minus two of them from whatever tribe it was by a lottery. The Torah is telling us that were from the two that were chosen. And the lad ran and he told Moshe and he said prophecing prophesizing in the camp. Who is the lad? Let's see. Some say that it was Gish the son of Moshe. And the reason why they think it's him because since Yeshua is the one that responds as we see in the next uh verse and Yeshua answers the assistant of Mosha from his youth and he says my master imprison You want them to be imprisoned, you want them to uh the word, you want them to dissipate from their great glory that they're now prophesizing. Give them communal tasks and they're going to be so busy with the communal task is not going to want anymore to be in charge and automatically they won't be able to prophesize because prophecy can only be by a person who's joyful. Another explanation was put them in prison. Because what they were prophesizing was Moshe Mosh is going to die. Yeshua says that Yeshua is going to be the one to bring them into the land of Israel. Even though he knew it was for prophecy, but he felt that this was rebellion against Noah and therefore they should put into prison responded to Yeshua. Are you zealous for my sake? If only God will make everybody prophets that God shall put a spirit of prophecy on all of them. 29 are you here to fight my fights meaning because of me the word comes to zealous when a person really dedicates himself to something to an extreme way or to take revenge allows her to help um impairment when a person gets really excited about something really zealous and therefore he takes hold into the difficulty of it because since he wants to be able to take to get you know to make sure he's done he he takes it to an extreme an extreme way of taking care or defending somebody else's honor. This concludes the sixth Torah reading of paras Bahalosa.