parshat vaetchanan, deuteronomy 3
Join Geoffrey Stern and Rabbi Adam Mintz recorded on Clubhouse on August 11th 2022. Moses pleads with God to cross the Jordan into the Promised Land. God is cross with Moses. When should we ask for more? When do we ask for too much? That is the question.
Welcome to Madlik. My name is Geoffrey Stern and at Madlik we light a spark or shed some light on a Jewish Text or Tradition. Along with Rabbi Adam Mintz, we host Madlik Disruptive Torah on clubhouse every Thursday and share it as the Madlik podcast on your favorite platform. This week’s parsha is Vaetchanan Moses pleads with God to cross the Jordan into the Promised Land. God is cross with Moses. When should we ask for more? When do we ask for too much? That is the question. So puff up your chest and join us for Enough, די , מספיק כבר
Well welcome How about you are in bear Sheva about to officiate at a wedding. And it is the 15th of Ab, which as you mentioned in the pre-show is the Valentine’s Day mentioned in in the Talmud. So what a special day it is for you. Thank you so much for being able to join with us.
Adam Mintz 01:15
Wouldn’t miss it and this is a great parsha…. you chose a really good topic, so let’s get going.
Geoffrey Stern 01:20
Great. So, as I said in the introduction, this is Vaetchanan and we start in Deuteronomy 3: 23. And again, it’s written in the first person because it is the book of Devarim, and it’s straight from Moses’ mouth. And it says וָאֶתְחַנַּ֖ן אֶל־ה I pleaded with God at that time saying, oh, Lord God, You who let your servants see the first work of your greatness of Your mighty hand, you whose powerful deeds know God in heaven or on earth can equal let me I pray, crossover and see the good land on the other side of the Jordan. In the Hebrew it says, אֶעְבְּרָה־נָּ֗א cross over. And on the other side of the Jordan is בְּעֵ֣בֶר הַיַּרְדֵּ֑ן, but God was wrathful וַיִּתְעַבֵּ֨ר ה’ בִּי֙ on account, and would not listen to me. God said to me anough never speak to me of this matter again. And he tells him to go up onto the mountain top, look at it well, for you shall not cross yonder de Jordan, give Joshua his instructions imbue with him strength and courage, for he shall go across the head of his people. And he shall a lot to them the land that you may only see. So you mentioned this last week as a prime example of Moses talking in the first person pleading with God. And here we are. And as you could tell from the Hebrew that I threw in, I was totally struck by one word that was used over and over again, the easiest form it was used was בְּעֵ֣בֶר הַיַּרְדֵּ֑ן which means on the other side of the Jordan, but also, if you notice, when Moses asked to cross over he says, אֶעְבְּרָה־נָּ֗א let me cross over. And then what I never noticed before when God was cross, and it’s interesting that in English, the word for cross can be mean to transverse. And it can also mean to be upset. And in Hebrew, lo and behold, the same thing occurs when God is mad at Moses. It says וַיִּתְעַבֵּ֨ר ה’ בִּי֙. So were you struck by this as well? Have you given this any thought?
Adam Mintz 03:59
I have not, that is absolutely fantastic. I never thought about that. That the word וַיִּתְעַבֵּ֨ר , and עֵ֣בֶר הַיַּרְדֵּ֑ן are exactly the same word. And to be cross and to cross is the same. Now obviously, it makes sense. To be cross with somebody to be angry at someone is to go over to the other side, we assume that you’re supposed to be friendly. So, if you’re not friendly, you cross over to not being friendly. So I understand the etymology. But that’s great to find that at the beginning of this week’s parsha, I love that
Geoffrey Stern 04:32
And of course, while I had never really associated it with being angry, we have associated it with sinning עֲבֵרָה is when you transgress the law when you cross the boundary so to speak.
Adam Mintz 04:52
Exactly the same idea.
Geoffrey Stern 04:54
Let’s focus a little bit more on this עֲבֵרָה. On this over on passing over. And of course, I mentioned that it associated with sin, but it is also associated with being a Jew, an Ivri, I should say a Hebrew it is the Hebrew word is “ivri” “hivri”, Hebrew” and as far back as Genesis when in Lech L’cha it says וַיַּעֲבֹ֤ר אַבְרָם֙ בָּאָ֔רֶץ עַ֚ד מְק֣וֹם שְׁכֶ֔ם, it uses this term. And in Genesis 14, when Abraham is talking to the kings, it says וַיָּבֹא֙ הַפָּלִ֔יט וַיַּגֵּ֖ד לְאַבְרָ֣ם הָעִבְרִ֑י and it came to Abraham, the Ivri, the one who had passed over the one who had provoked to anger, maybe the one who had transgressed the norms of the past. So this is really, it’s not just a moment where Moses can’t pass into the land. It’s a moment that Moses can’t be his version of Abraham, in a sense, it’s very profound.
Adam Mintz 06:10
And just we’ll add one last example of that, you know, the fact that Ivri, the one from the other side is the way that you know, the Jews define themselves at critical moments when Jonah is trying to run away from God, and he gets on the ship, and they don’t know who he is. And he says, עִבְרִ֣י אָנֹ֑כִי, I am from the other side means that at critical moments, that’s the way we define ourselves that we’re different that it’s so interesting that that’s true to this very day, is that you know, our differentness is something that helps identify him.
Geoffrey Stern 06:45
Yeah. And I think this this sense of anger that I discovered in this week’s parsha …. how does that relate to Ivri to a Hebrew? I, to me, it resonates as a provocateur, to me, it resonates as someone who can provoke anger, because again, he seems to be passing over the boundaries, he seems to be going to a place that was maybe taboo. How do you package all of them together?
Adam Mintz 07:23
I think that’s good. I would just say, I think in literature, they say that sometimes a word is used, even if it not common use of the word to remind us of something else. And I think that’s what you picked up on. The word for God getting angry and Moses is וַיִּתְעַבֵּ֨ר, because the Torah wants us to do exactly what we’re doing today on clubhouse and that is think about all the ways in which Ivri defines the Jews עִבְרִ֣י אָנֹ֑כִי וַיִּתְעַבֵּ֨ר בְּעֵ֣בֶר הַיַּרְדֵּ֑ן so it’s it’s successful means by וַיִּתְעַבֵּ֨ר is not the natural word for getting angry. The Torah knows the word כַּעַס the Torah knows the simple word for getting angry, but chooses not to use it because the Torah wants to sensitize us to the idea of all the things that we’re talking about which is great.
Geoffrey Stern 08:16
And you find this a lot it’s almost poetic using the same sh0resh (Hebrew root) over and over again in a literary element and making you think along the lines that we are so I totally I totally agree. So now that we’ve kind of focused on the Ivri part of it, maybe we can focus a little bit on something that last week I said maybe I’m gonna do a podcast on this next year. But lo and behold, here we are, I mean we know this concept of רַב־לָכֶם֒ has haunted Moses for quite some while So רַב־לָכֶם֒ here means God says enough never speak to me of this matter again. וַיֹּ֨אמֶר ה’ אֵלַי֙ רַב־לָ֔ךְ אַל־תּ֗וֹסֶף דַּבֵּ֥ר אֵלַ֛י ע֖וֹד בַּדָּבָ֥ר הַזֶּֽה. And we know that when Korach led his rebellion in numbers 16 is the first time that we came across this expression. And it’s when when the members of the tribe of Levi had said to Moses and Aaron presumably because they had taken leadership positions. They said וַיִּֽקָּהֲל֞וּ עַל־מֹשֶׁ֣ה וְעַֽל־אַהֲרֹ֗ן וַיֹּאמְר֣וּ אֲלֵהֶם֮ רַב־לָכֶם֒ כִּ֤י כׇל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדֹשִׁ֔יםYou have gone too far you’ve done a power grab. And then a few verses later, Moses returns to them and says You, Korah and all your band, take fire pans, (7) and tomorrow put fire in them and lay incense on them before ה’. Then the candidate whom ה’ chooses, he shall be the holy one. You have gone too far, sons of Levi!”, Rob look em Binay Levy. רַב־לָכֶ֖ם בְּנֵ֥י לֵוִֽי So they are trading this barb at each other of רַב־לָכֶ֖ם I almost feel like we are outside of a private joke at this point. And I’ll go on to mention what prompted me last week in Deuteronomy 1: 6. Moses is beginning his first person, sermon to the people. And he says, you know, and when you were at Mount Sinai when you were at Horeb and God spoke to you saying, you have stayed long enough at this mountain, רַב־לָכֶ֥ם שֶׁ֖בֶת בָּהָ֥ר הַזֶּֽה. And then he goes on because he’s talking to them about all of the different trips, they took all of the different transfers and stops they made in the 40 years in the desert. And in Deuteronomy 2:3, he says, You have been skirting this hill country long enough. Now turn north, רַב־לָכֶ֕ם סֹ֖ב אֶת־הָהָ֣ר הַזֶּ֑ה פְּנ֥וּ לָכֶ֖ם צָפֹֽנָה. So, are we outside of a private joke here? Or am I just plucking this out of the air?
Adam Mintz 11:18
No. But I think you started at the beginning in your introduction by saying that we still say in Hebrew די, or מספיק כבר ….. the idea is enough. That’s the way we respond when people overstep their bounds. Now in the Torah, the Torah is really all about bounds, because the Torah is about God’s relationship with people. And God has certain boundaries. And when you pass over those boundaries, then you’ve broken the rule. And when God says to you is too much, so Korach was too much. You pass God’s boundary, Moshe this week is too much you pass God’s boundary. Now sometimes you don’t know what too much is. You can’t fault Moses. He wanted to enter the land. And you know, God gets angry at him says, Enough? Enough is enough. I don’t want to hear about it anymore. But you can quote Moses for trying?
Geoffrey Stern 12:15
Well not at all.. And I think part of the subtext of today’s discussion is when do you need to try? When do you overstep the bounds? When are you supposed to be patient? And when are you supposed to be impatient? And you picked up on the colloquial expressions in modern day Hebrew? You know, I think they always say about the Eskimos, they have at least 10 words for ice. I think, in Israel, they probably have 10 expressions for impatience.
Adam Mintz 12:53
You know, that’s most important thing is they actually can say it without words, you know, when they put their first finger in their thumb together, that’s also saying like enough, right?
Geoffrey Stern 13:05
It’s absolutely true. And as I looked it up, it’s מספיק כבר and די. And it’s די כבר כבר מספיק. It’s so much part of the, the Middle Eastern or certainly the Israeli mentality, they are impatient. It speaks to this sense of they want to get on with it. And it’s not so much the power grabbing thing, and that’s why I was happy to quote those other verses from last week’s portion where Moses twice uses רַב־לָכֶ֕ם in a sense of move on already. If you’ve been at Mount Sinai, enough, move on. You’ve wandered in the desert long enough, move on. So it is power grabbing, but it’s also maybe the status quo, grabbing that and not moving on. And it totally relates to Ivri, to someone who passes over the boundaries, someone who passes over the river and moves from one country from one reality to another. You can’t disconnect the two they’re almost the flip side of each other.
Adam Mintz 14:25
I think that that’s right. And I think it’s really interesting. It’s funny, because what you said was that the Eskimos have 11 words for ice and we have 11 words for enough, but the Torah, same word again and again, Rav right, the Torah could have said it in different ways. But the Torah wants us to connect all these different places in which God says enough is enough. And it’s interesting that it’s also used within the idea of move on means enough means you know, you need to move forward, enough standing still, enough paralysis? I think we say that also, right our phrase is “get on with your life” is really the same thing, right? Enough get on with your life.
Geoffrey Stern 15:10
So I totally agree I started to quote the Sifrei Bamidbar that Rashi quotes. And I think the first explanation that he gives for Rav Lechem, was the difference between a private prayer and a public prayer. I think that related a little bit to this original use of the term against that Korach used, you’ve taken too much power into yourself, you’re too into yourself, you’re asking for something for you to move into the new land. God listens to prayers, but he listens to prayers of the group of humanity of the whole people. And this thing is enough for you. You’ve asked for too much. But it goes on and it gives at least two or three other explanations for Rav Lechem. One of them was “much for you”. He said to him much reward is in keeping for you. Much is stored away from you. Quoting Psalms 31: 12. So here it’s not so much putting Moses down as saying, you have enough already. You can cash in your chips. You can bank, the commandments, the Mitzvot that you have done, maybe leave it for somebody else. But certainly you’ve finished your mission. Do you think there’s an element of that here?
Adam Mintz 16:44
I think the entire book of Devarim of Deuteronomy has a lot of that God’s saying it’s time to leave it for the next generation. Enough. Enough. Moshe, your Your time is over. I think that that’s all over the place. And I think this is really the first place that you see it. It’s interesting. We talked last week about the fact that Moshe speaks in the first person in the book of Devarim. Actually, the Parsha last week was more or less just Moshe’s narrative Moshe’s story, the first time that we have a conversation between God and Moshe in the first person of Moshe is here at the beginning of Vaetchanan. So this is actually an important moment. Because now Moshe tells you what his relationship is with God from his perspective, not from God’s perspective. And he must have been frustrated, because all he wants to do is enter the land. And what God says to him is enough, right? That must have been so frustrating for Moshe, I actually saw Geoffrey an interesting thing today. You know, why is it that Moshe wanted to enter the land? It’s a funny question, because you say the Land of Israel, everybody wants to go to the land of Israel. But what was it that Moshe wanted in Israel? Did he want the Holy Land? Did he want to be the leader? Did he not want to give up the leadership? You know, there are a lot of different pieces of Moses, and it’s hard to know exactly what Moshe thought was most important in his desire to continue.
Geoffrey Stern 18:19
Amina, I think we can all conjecture and maybe we’ll get into it a little bit later. But certainly he wanted more. Continuing on with the Sifrei. Another “much for you” Rav Lechem. He said him much. Have you labored much have you toiled take Lee Moses, and rest? We have the oldest president in the history of the United States. And there are those that are saying, Rav Lechem, Joe, it’s time. You know, it’s time for another generation.
Adam Mintz 18:53
It’s so funny, you say that. And you see that Joe Biden doesn’t want to except that it’s very hard to be told as you get older enough is enough that you need to leave room for the next generation.
Geoffrey Stern 19:05
Absolutely. Another interesting thing is I don’t think it’s happened lately. In Israel, it happens more often, where you can be a prime minister, and then in the next government, you can just be a minister, you can go down. I think it’s maybe in the early days of our Confederacy, our country. You had someone like Thomas Jefferson, who would be a president, and then he might become a senator. But the other thing that the Sifrei brings is that Moses says, Look, I’ll even go into the Promised Land, and I’ll work for Joshua. I’ll work for Joshua. So the Lord says, Rav Lecha, the station of Rav is yours. It does not befit a Rav to become the disciple of his disciple. הרב נעשה תלמיד לתלמידו? So this is kind of interesting because here you are Rabbi, You are a Rav And the rabbi’s of the Talmud saw in the word Rav truly a Rav, a master, and the master can’t serve the disciple. But that is also kind of interesting. It reminds me of another expression. In the Talmud, מעלין בקודש ואין מורידין, you can take something up in holiness, but you can’t bring it down. What’s your read on this?
Adam Mintz 20:29
I mean, I love that Sifrei because it’s kind of a joke, because in the Torah, the word Rav doesn’t mean rabbi. That’s a rabbinic word. We all know that rabbis were invented by the rabbis, rabbis were invented by the Talmud, Moses is never called a rabbi until the rabbi’s later refer to him by Moshe Rabbeinu. So when the Medrish, when the Sifra plays on the word, and says it means, Rabbi says that I would even work for Joshua. So it’s actually just a kind of a funny play. It’s not what the Torah actually means. But it’s kind of the rabbinic interpretation. And you know, the rabbi’s love to play with the words of the Torah, they know that it’s not what the Torah means, but they still like to play with the words.
Geoffrey Stern 21:21
And I’m sure that it would be easy enough to make a case for the clergy grab, here. On of the things I think that distinguishes Judaism from so many other religions, is that as much as we admire our rabbis, they can’t be counted for more than one person of a minyan (quorum). They can’t do anything more than any simple Jew, they are admired for their leadership skills. They’re admired for their knowledge. But it’s not as though they can do communion and no one else can do communion. And that is Rav Lachem. The rabbi, cannot take any more power that’s kind of unique. I don’t think that’s embedded in this comment. But it’s certainly an interesting insight.
Adam Mintz 22:21
That is definitely an interesting insight. That’s great. So the Sifra has gone in a whole different direction, which is really what the Midrash does so often is it allows you to kind of develop a completely different idea.
Geoffrey Stern 22:32
So I think after we go through all of the Midrashic interpretations, we still come back to the fact that we are all allotted a certain amount of time on this blessed Earth. And beyond that expiration date is Rav Lachem. Enough, you’re only given so much whether it’s you know, you should take a rest now, or you can cash your chips now. But this concept that I don’t think anyone has really said any better in modern times than Martin Luther King, Jr. It’s I’ve been to the mountaintop, the metaphor of this is as far as you get, and I know, you just want to cross the Jordan and get into the promised land, but that might not be allotted to you. And that certainly is not a ruler of your success in life. I think that ultimately, has to be the most basic message here. I think of it in Perkei Avot 2: 16 Rabbi Tarfon used to say, it is not your duty to finish the work, but neither are you at liberty to neglect it. לֹא עָלֶיךָ הַמְּלָאכָה לִגְמֹר, וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל מִמֶּנָּה. Would you say that the basic message here?
Adam Mintz 23:57
That is the basic message and the rabbis in that line? And obviously, that’s the most famous line of all, you know, I think they really summarized all of the things we’re talking about here. And that’s what God is saying to Moshe, I mean, it happens to be that the book of Devarim, all took place in the last 30 days of Moses his life, so he doesn’t have much to do. So the וְלֹא אַתָּה בֶן חוֹרִין לִבָּטֵל מִמֶּנָּה, there isn’t much left for Moshe to do, other than to make sure that the transition of leadership is gonna go smoothly. And as we move on and Devarim, we’re going to see that that actually is an issue that they’re worried about that how are the people going to accept Joshua? What’s that going to look like? What’s that transition going to look like? You know, it’s interesting, we always say when we have presidents, so the transition is planned, because, you know, one president wins and one president loses and you move on, but when you have leaders like kings and queens, that you know, they win the leadership, it’s moves on When somebody dies, it’s very difficult because it’s hard to prepare for it. And I’m sure we all know that, you know, they’ve literally have spent 30 years preparing for the Queen’s death means they know exactly what’s going to happen when Queen Elizabeth dies, even if it’s 20 years from now they know exactly, because it’s very hard to have transition of leadership, when you can’t prepare for that transition, when you don’t know when it’s gonna happen.
Geoffrey Stern 25:24
Absolutely. You know, we’re almost coming to the end given you’ve got to go to the wedding. And I promised that we’d spend some time talking about Beer Sheba. And the segue that I want to give is actually another word that is related to Ma’avar, to cross over. And that is Ma’abarot, מַעְבָּרוֹת transit camps. And when the Jews especially from the countries in the Arab world, in the Middle East, and for those of you who are listening, there’s so much that said about Israel being “colonized” by people coming out of Eastern Europe. We forget until we go to a place like Beer Sheva, how many Jews have from Iraq, Iran, Syria, Lebanon and Morocco, settled in the land of Israel, returned to Israel because they were being persecuted. But it was started by the elite Ashkenazi Eastern European Jews. And what happened typically, and this is a story you can either confirm or deny rabbi, but this is what I heard when I visited Beer Sheva. And that is when the Jews from Morocco got to Israel, and they got to the buses, taking them to the different locations. They all want it to go to Jerusalem. And so there were buses marked Jerusalem they got on, they woke up in the morning. And guess what? They weren’t in their Promised Land. They were in Beer Sheva. And they also went into transit camps מַעְבָּרוֹת. And from that, we know that you don’t pass over the Jordan immediately that it’s a process. And sometimes it takes one generation and sometimes it takes multi generations. And what I was thinking, and we’d love to hear from you about this is how Beer Sheva, which was started by immigrants, who many cases were not that sophisticated. And were put in the back lands of Israel, so to speak, have through multi generations, not that first one, created something beautiful down there. So let us give us an update.
Adam Mintz 27:44
That’s a great segue. So I’ll just say quickly, that we all know that Jews lived in Middle Eastern countries, Morocco is just one of them. But Libya and Iraq and Iran. And what happened was that starting after 1948, with the creation in the State of Israel, the Jews didn’t feel comfortable in these Arab countries, and therefore many of them came, they came to Beer Sheva. They were not sophisticated. You know, we look at everything through our eyes. They weren’t sophisticated in the kind of the intellectual Western sense of being, you know, I’ve gone to college and being professionals. They were traders, they opened shops, and that’s what Beer Sheva looked like. For a long time. There were people who lived in bear Sheva. Actually, when Sadat came to Israel in 1979, he came to visit Beer Sheva means there was a significant city even then, what turned Beer Sheva around was in 1969, they opened the university in Beer Sheva, and all of a sudden, the intellectuals started coming to Beer Sheva. It’s interesting that were many American professors who came who made Aliya and started teaching in Ben Gurion University. You know, it was hard for an American professor to get a job in Israel in the 1970s because the university jobs were taken by Israelis. These were foreigners. They couldn’t compete with the Israelis. But Ben Gurion University was a new university, they were looking for impressive professors. So, you had all these fancy professors from the United States who moved to Beer Sheva, and you actually have and this is what you have. Now, you have this amazing melding together of a of a university community, and it’s now one of the top universities one of the top medical schools, they have a great hospital here. And there are, you know, there, there’s high tech here and there’s development and there, there are buildings and I went to, I went to a swimming pool today; it’s hot, you have to go swimming during the day. And it was fantastic to see the people there. And everybody was together. You had the Ashkenazi and Eastern Europeans with the, you know, with the Middle Eastern people, and they’ve really developed an amazing community here and you eat and what you see is you see The way people live when they came in the 50s and 60s, you see small little houses. And then you see the big the big tall apartment buildings you were talking about. It kind of looks like some of the buildings in Geoffrey look like suburban Tel Aviv don’t they?. It’s just great down here. And it also interesting …. we kind of forget this, but the way people are sensitized here because it’s so hot. There still is that tradition in bear Sheva that if you walk in the shop, and every city has a wonderful shock, if you walk in the shock in Beer Sheva in between like one and four in the afternoon. Many of the stores are still closed, meaning it’s hot during the day. They go home, they eat lunch and they take a nap. They take a siesta and they come back at four o’clock when it’s a little cooler. So they really developed an amazing culture here. And it’s really this is now the gateway to the south in Israel. What’s happened in Israel and I know Geoffrey, that your work. Takes you even further South and then Beer Sheva. What’s happened is that there are there are cities and towns that have developed beyond the Beer Sheva. So now you say it’s really a gateway to the south. And they actually call Ben Gurion The University of the Negev. It’s not just them Beer Sheva University is University of the Negev. So it’s a very exciting city. I kind of would tell people when they come to Israel, and I fault myself too I haven’t been in Beer Sheva for a long, long time. That is a mistake. Sharon and I are going to come to Beer Sheva to visit this is a really it’s really important to understand Israel to see Beer Sheva, like you said there are different types of places you know you go to old kibbutzim, you go to small new development towns. And I’ll just end by saying that the Torah of course, introduces Beer Sheva, Beer Sheva was a place where Avraham; Abraham and Avimelech who was the king of Groh, who was the king, one of the neighboring countries, they made a pact here to get along, and probably the word Beer Sheva. It’s a trick Sheva means seven, but probably the word Beer Sheva means that they made a Shavuah, they took an oath around the well. And it’s amazing that this is the city, so many 1,000s of years later, that actually is a city where different kinds of people can come together and can live together. So we maintain that tradition of of Avraham and Avimelech. And it’s, you know, there’s a religious community here, and there’s a secular community here, and it seems like I don’t know why, but it seemed like all the Moroccan restaurants in the shuk today, we’re all kosher, you know, in Jerusalem in Tel Aviv, you have to ask whether they’re kosher in their chef, every single thing seems to be kosher, which I thought was kind of fun. So that’s nice. I want to wish everybody a Shabbat Shalom, Geoffrey, this was great today. I’m happy that I was able to make time because this was a really really good one today. This shabbat is called Shabbat Nachamu, it’s a Shabbat of consolation, after Tisha B’Ab. The last weekend was a weekend where there actually were rockets, rockets and sirens here in Beer Sheva, and please God it should be a time of Nachamu, of consolation and comfort and good things. And everybody should enjoy the summer Geoffrey and I look forward to being back on a New York Time eight o’clock Thursday night looking forward to seeing everybody Shabbat Shalom,
Geoffrey Stern 33:28 Shabbat Shalom Rabbi Adam, we feel like we’re part of your simcha and I just want to say that this episode is dedicated to the beautiful town of Beer Sheva, and I wish you all a Shabbat shalom
Listen to last week’s episode: A Second Torah