From Moses to Modern Populism

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Welcome to Madlik. My name is Geoffrey Stern, and at Madlik,

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we light a spark or shed some light on a Jewish text or tradition.

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Along with Rabbi Adam Mintz, we host Madlik Disruptive Torah on your

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favorite podcast platform, and now on YouTube and Substack.

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We also publish a source sheet on Sefaria, and a link is included

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in the show notes. This week's Parsha is V'yetchanan.

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Join us as we explore the Torah's revolutionary portrait of

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flawed leadership and ask what happens when a culture moves

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from acknowledging human weakness to celebrating it.

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Why does Judaism preserve the failures of its greatest heroes

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without ever turning failure into a virtue? And

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what might that teach us about leadership, morality,

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and ourselves? So another— that was a mouthful. That's another week. That's it.

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What a great topic. Here we go. Let's go.

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So Va'etchanan means that Moses

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was pleading with God in Deuteronomy 3:23. He

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pleaded, O my sovereign God, you who let your servants see the first

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works of your greatness and your mighty hand, who has

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power whose deeds no God in heaven or earth can equal. So he's laying

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on the praise. Let me, I pray, cross over and see the good

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land on the other side of the Jordan. This is his on-the-mountaintop

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moment. That good hill country and the Lebanon.

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But God was wrathful with me on your account. Now he's

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turning to the children of Israel. It's because of you guys. And would not

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listen to me. God said to me, enough. Never speak to

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me of this matter again.

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It's too much.

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Don't speak to me of this matter again. Go up to the

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summit of Pisgah and gaze to the west, the north, the

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south, the east. Look at it well, for you

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shall not go across yonder Jordan. Give

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Joshua his instructions, imbue him with strength and courage,

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for he shall go across as the head of this people, and he

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shall allot to them the land that you may only

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see. God definitely rubs it in. You're only

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gonna see it. This is as good as it gets. But really, this is a

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question of Moses's mortality,

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Moses finishing his life's mission,

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and Moses confronting the fact that he's not

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perfect, that he did something wrong. I mean, you even sense in it he's still

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blaming the Jewish people. It's still— he's a little bitter.

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It's all there. It's sad.

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But on the other hand, We're not taking away,

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as we'll see with the rabbis, from the greatness of Moses. But

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it is what it is. Right. Well, that's for sure. And you

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have to remember that it wasn't the people's fault that he

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hit the rock. That was his own decision. So he blames the

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people. That's just what frustrated people do, is they blame

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others rather than taking responsibility for themselves, on themselves.

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So that's not such a good It's not. The

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flaws are still there. We are who we are. You know, they say it's

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hard to teach an old dog new tricks. I guess that

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applies to all of us, even if we are Ein Moshe

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Kemoshe. I mean, he was the greatest, but nonetheless. So

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in Bamidbar Rabbah, it says, Rav l'chem b'nei Levi,

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it's too much for you, the son of Levi. That is a quote from

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Numbers. The Holy One, blessed be He, said to Moses, you struck with a rod,

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and with you struck you are stricken, he

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said, it is too much for you. Rav Lachem, tomorrow you will

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hear. So again, the Midrash picks up

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on this Rav Lachem, it's too much, and it

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focuses on 2 instances. One was with

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the sons of Levi. This was Korach's rebellion. And

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it says, just as Bnei Korach, the Levi,

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overreached, you're also overreaching. In Sotah, Rabbi

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Levi says, Moses proclaimed to the Jewish people when

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rebuking them with the term rav, and therefore it was

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proclaimed to him with the term rav that he would not

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enter the land of Israel. The Gemara explains he proclaimed with the

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term rav when speaking with the congregation of Korach, you take too

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much upon yourselves. So it's even interesting

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that they're not totally focused on which

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crime that Moses committed that

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was responsible for him not seeing his

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life's mission fulfilled. Was it actually hitting the rock,

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or was it the way he talked to the children of Israel? Which is

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interesting, right? Means his frustration with the people

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may have ultimately been his downfall.

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But clearly, I love the fact that it says rav lachem.

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Rav, I guess most people would listen to it and say it means rabbi.

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But rav is like rov. It means like many. You're

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taking too much. Too much, right? Right.

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And I would say the word here is overreach. We're

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humans at the end of the day, and we can't necessarily— we'll

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see Rav Sacks in a second— we can't necessarily fulfill our life's mission.

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We can't necessarily do it all ourselves in one generation,

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and we are not perfect. So let's focus a little bit

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on some of the other rabbinic material. In Devarim Rabbah,

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it says, I pleaded with the Lord at that time, saying—

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Rabbi Yochanan said, from here you learn that no creature has

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any claim on its Creator, as Moses, the master

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of all the prophets, came only with an expression of plea.

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So he's focused on the word Va'etchanan. And what he's

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saying is, this is the real difference between us humans,

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even the greatest prophet who ever lived, the greatest leader who

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ever lived, we are not gods. And at the end of the day,

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we can only get down on our knees, as the case may be,

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and plead with God. But I think this is what he's saying, the way

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my takeaway is, this is the boundary between

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humans, creations of God, and God, him

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or herself. Right. There's no question that that's right. Okay,

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great. Let's see why. Great Midrash right here. So here's a

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fascinating Midrash. So God is figuring out how

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is he going to give the bad news to Moses and who's going to

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deliver the— who's going to give him the death kiss, so to speak.

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And what I found in it, in one of the dialogues, and I'm taking this

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just a little moment, is something

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fascinating. So I believe it was Shmuel who was

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sent; the prophet Samuel. And Samuel says to Moses, I

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came to take your soul. He, meaning Moses, said to him, who sent you?

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He said to him, the one who created all creations. He said to him, meaning

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Moses said to Samuel, you will not take my soul. He said to him,

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anyone who comes into the world, their souls are given to me. Moses

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said to him, I have greater strength than anyone

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else who comes into the world. Wow. He said to him, what is your

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strength? He said to him, and this could have been

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the myth of Moses, and that's why I'm quoting it.

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Moses says, I am the son of Amram. I

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emerged circumcised from my mother's womb.

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There was no need to circumcise me. So if getting

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circumcised is kind of a fix, fixing the mold,

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Moses says, I was born pure, complete.

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On the day that I was born, I was able to speak. I walked on

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my feet. I spoke with my father and my mother, and I did not

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even suck milk. This almost sounds like a typical

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Near Eastern myth of a deity being born,

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a perfect human being. When I was 3 months old, I

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prophesied, said Moses, and said that I was destined to

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receive the Torah from fiery flames. When

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I was walking outside, I entered the king's palace. He goes

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on and on and talks about everything that he did. I received the

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Torah from the right hand of the Holy One, blessed be he. I taught it to

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Israel. He says, I caused the sun and the moon

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to stand still in the heights, and I struck with the staff in my hand

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and I killed them. Who is there among those who come

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into the world who can do that? So if you want to talk

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about a flawed personality, in this particular

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Midrash where Moses is addressing Samuel, he's saying,

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I'm not that guy. I was as close to perfection as you

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get. Go from here, wicked one. You must not say that.

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Go flee from me. I will not give my soul to you. And so what

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was the takeaway? That God himself had to come

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and take Moses away, which on the one hand is a

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great honor, the kiss of death, so to speak. But

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on the other hand, you have this vignette and you realize how

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this story could have gone. And it makes, I think,

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The absolute unanimity

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amongst our commentators, and I would say

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the legend of the street, that we look at our

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most famous, our most quote-unquote perfect

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leader, and we find the imperfections. We don't shun away

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from them. We don't varnish it. It is what it is, and

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it makes it that much more profound, I believe.

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Fantastic. I mean, that's it. To recognize their

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failings is to appreciate them as human leaders.

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So Jonathan Sacks wrote a book on leadership. I have a link to

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an article that he wrote. He goes, for us as Jews, and by the way,

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I quote Jonathan Sacks, but I think you will agree with me, Adam,

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that there is kind of unanimity about the

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failure of our leaders. There is no one who takes the

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crash course from you to becoming a Jew,

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who probably doesn't hear from you to explain that, unlike maybe other

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religions whose founders or leaders

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are perfect, we do not shellac, we do not

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varnish our leaders. So that's a very important

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point about the need to have your leaders be

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perfect. You say, like, Christianity has that.

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The leader needs to be perfect. Judaism never had it.

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Recently, obviously, the Haredim, the ultra-Orthodox,

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are in the headlines. The

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ultra-Orthodox tend to deify

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their leaders. They follow their leaders.

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They don't ask any questions. Whatever the leader says, that's

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what they do. The leader cannot be wrong. We know

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that Hasidic sects are like that. And I think, Geoffrey, it's a

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very important point to say that that's not really

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the Jewish way. That's a much more

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modern phenomenon because they feel as if they were

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being attacked by secular culture. So they

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need to fall into themselves and make their

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leaders perfect. But I think that's a critical point,

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especially now, to keep in mind about what's happened

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in certain sectors of Judaism. I love it. You heard it first here

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on Madlik from Rabbi Adam Mintz himself.

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So now we continue with Jonathan Sacks and his

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rendering of this, but it's not unique. For us as Jews,

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humanity at its highest is still human. We are mortal. We are creatures

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Of flesh and blood. We are born, we grow, we learn, we mature,

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we make our way in the world. If we are lucky, we

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find love. If we are blessed, we have children. but we

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also age. The body grows old, even if the spirit stays

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young. We know that this gift of life does not last forever,

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because in this physical universe, nothing lasts forever, not

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even planets or stars. Now he's focused on the mortality

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aspect of what's going on in Moses's mind. For each of

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us, therefore, there is a a river we will not cross,

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a promised land we will not enter, and a

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destination we will not reach. Even the greatest

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life is an unfinished symphony. Moses's death on the

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far side of the Jordan is a consolation for all of us.

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None of us should feel guilty or frustrated or angry or

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defeated that there are things we hope to achieve

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but did not. This is what it is to be

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human. Okay, so now he has the second thing. It's you can't

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finish it all in your one generation. Nor should we

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be haunted by our mistakes. That, I believe,

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is why the Torah tells us that Moses sinned. Did it

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really have to include the episode of the water, the stick, the rock, and

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Moses's anger? It happened. But did the Torah have to

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tell us it happened? It passes over 38 of

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the 40 years in the wilderness in silence. It does

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not report every incident, only those that

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have lessons for posterity. Why

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not then pass over this too in silence, sparing

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Moses's good name? What other religious literature

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has ever been so candid about the

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failings of even the greatest of its heroes? That's, by

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the way, a good question. I mean, you'll never hear the traditional

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commentators ask that question, because if the Torah has it, the Torah

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wants to have it. But that's his question. And that is, why

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bother? What do you need to hear about Moses's failings for?

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Wouldn't it be a better picture of Moses not to have those

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failings? Even the greatest human being made mistakes,

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failed as often as they succeeded, and had moments of black

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despair. What made them great was not that they

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were perfect, but that they kept going. They learned from every error,

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refused to give up hope, and eventually accepted the great gift that

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only failure can grant. Namely humility. They understood

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that life is about falling 100 times and getting up again.

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It is about never losing your ideals, even when you know how hard

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it is to change the world. It's about getting up every morning and walking

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one more day toward the promised land, even though you know you may

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never get there, but knowing also that you helped

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others get there. I think about what's going on in

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this moment, but again, I want to focus on today's

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episode less on the mortality aspect, which is

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critical, less on the intergenerational aspect, which

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is you can't do it all. We all need to create our own Joshua,

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but focus on the flawed part of it, that there is a

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profound Jewish benchmark lesson

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that we learn. If we— you asked, why does it have to

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mention it? And by the way, the Abarbanel asks the same thing. It's

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because the lesson is too important to miss, that even if it

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detracts a little bit from Moses' kavod, the lesson takes precedence. Right.

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Which is remarkable. Let's say it. That's remarkable. And you

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notice that Rabbi Sacks, that Jonathan Sacks, wrote this in a dvar

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Torah for Vezot HaBerachah, which is about the mortality of

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Moses, the fact that he died. So you understand why he's focusing on

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mortality, even though we're interested in something else. Yeah.

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And I'll just add, Nahum Sarna is another one. In his book on

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Genesis, he talks about Abraham and Isaac and all their

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failures, passing their wives off as sisters

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and all of that. Really does say that if you compare this to

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other mythologies in the ancient Near East,

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it is striking how different it is. This was

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something that was very unique. But now I want to talk about the

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flawed part, because the argument that I'm going to

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take today is that it's a very nuanced

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argument, and there's a big difference between

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recognizing failure in our leaders and

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idealizing failures. There's a difference between

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saying that our leaders have flaws and

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saying that a flaw is their ultimate credential.

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And I think I want to do is compare it to the Sermon on the

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Mount, and not necessarily the pashat of the Sermon on the

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Mount, but certainly a way that it has been taken

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or mis-taken. So let's just read the Sermon on the Mount a little bit.

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And of course, Jesus goes up onto the mountain. And he says what they call

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the Beatitudes. It's really, blessed are the poor in spirit.

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Think of blessed as ashrei. Ashrei ha'ish shelo yish

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gachecha. So happy are those who are poor

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in spirit, for theirs is the kingdom of heaven. Blessed

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are those who mourn, for they will be comforted. Blessed are the

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meek, for they will inherit the land. So

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it's almost as though, Rabbi, you could take it to mean that the

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poor in spirit are going to go to the head of the line. Yes.

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Those who mourn will go again ahead of those who

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simply are living a normal life. And those that

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are meek, they will be the ones. They become

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almost the ideal. Blessed are those who hunger and

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thirst for righteousness. Now, I must say that if you ask the

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typical man on the street, they're going to forget about poor

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in spirit and think it's poor. They will think less about

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those who hunger and thirst for righteousness and think of those who are hunger—hungry,

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right? Right. Blessed are those

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who are persecuted because of righteousness, for theirs is

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the kingdom of heaven. Again, the argument that I will be

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making is there are those who believe that something like this is

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teaching us that if you're persecuted, by right you

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must be better. You must— it's almost a

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badge of entitlement, if you will.

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And now what we're going to see is how

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this has been interpreted, because I think the first

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thing that we have to understand is in one aspect, it comes

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right out of Judaism, and it's really a nuance. So if you

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look at Isaiah 61, the Spirit of God is upon

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me because God has anointed me. He says, I have been

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sent as a herald of joy to the humble,

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levasar anavim shalchini,

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to bind up the wounded of the heart, to proclaim release of

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the captives. But as a Jew reading this, you know what

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it means. If you find somebody poor, make him less poor. If you

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find somebody who's captured, release him. It doesn't

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mean to say when it says that I am celebrating these

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people that they have more inherent worth. In

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Isaiah 61:1-3, it says,

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I have been sent as a herald of joy to the humble, to bind up

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the wounded of the heart, to proclaim release to the captives, to

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comfort all who mourn, to give them a turban

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instead of ashes, the festive anointment instead of mourning,

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a garment of splendor instead of a drooping spirit. They

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shall be called oaks of victory. You could

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really interpret this as saying that they go to the head of the

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line. But as a Jew, when we read it, we know what it means.

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It's to pick them up and bring them into the

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community, to give them the same tabernacle of victory

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that all of us are entitled to. But it is a nuance, Rabbi.

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Yes. Now, this is obviously, you know,

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that the Sermon on the Mount is based on these

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verses in Isaiah. It's not that it just happens to be

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similar. What they did is they took the verses in Isaiah

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and they reformulated them as the

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fundamental principles, tenets of

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Christianity. So the point that you're making isn't

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just an interesting point. Yeah. It actually is the difference

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between Judaism and Christianity back to the origins of

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Christianity. And exactly. And

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if in fact the reading of those who

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argue that the Sermon on the Mount is the

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celebration and the idealization of those

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who are today's, who are suffering, shall today

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be the leaders. It comes from a change, a

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slight change of, I would say, emphasis. So in

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Psalms it says, but the lowly shall inherit the land.

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You and I would read this and we would say they get a plot of

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land along with everybody else. It doesn't mean that they will

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inherit the land as opposed to everybody else. Correct.

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It's so fascinating because you're right, Jesus was speaking

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to fellow Jews, and whether he made this

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paradigm shift or it was made— it's what they

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heard, there's no question that there was this shift

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in the Hebrew Bible, the poor are

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blessed because God hears their cry and society must

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restore them, not because deprivation itself is

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inherently superior. The goal of the Exodus is not

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permanent marginality. It's freedom, land,

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abundance, national flourishes. If you read the

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Bible, there are 2 things that I want to bring out. Number one, in

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Devarim, the book that we're in, it says, there shall be no needy among

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you. And then a few verses later, it says, for there will never

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cease to be needy ones in your land. And that's not a contradiction.

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It just means that the obligation is on us to

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make sure that those who fall through the cracks are pulled up and

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brought with us. It wasn't a

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transformation. And then the other thing

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is the Bible celebrates success. The

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Bible celebrates prosperity. It never

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idealizes poverty. So in Deuteronomy 8:10, it

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says, when you have eaten your fill,

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Give thanks to the Eternal your God for the good land given to you. You

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have to be thankful for the good. You never put it down. When you have

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eaten your fill and have built fine houses to live in, and your herds and

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flocks have multiplied, it says in Deuteronomy 8, and your silver

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and gold have increased and everything you own has prospered. It doesn't say

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give it away. It doesn't say it's going to blind you. It says,

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beware lest your heart grow haughty and you forget the Lord your God. That's right.

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forget God who freed you from the land of Egypt, the house of bondage.

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Beware that you don't look and appreciate

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those people who don't have it as good as you. It's really

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a nuance of a change, but it is connected to this thing of

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flaws. Flaws are important. They will always exist, and they

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are there for us to learn from, as Rabbi Sacks says, and

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it's there for us to tweak and fix, not

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disappear. But they are never there for us to

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absolutely laud. what I am going to share

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with you is an amazing scholar that I discovered this

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week named David Flusser. He was an

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immigrant from Czechoslovakia.

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He studied at Charles University. He was taken

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under the wing of a professor. He was fascinated in religion

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and a professor of Christianity, and he fell in love with Christianity.

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He comes to Israel, he makes Aliyah, and he actually

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becomes an Orthodox Jew, and he's teaching at the Hebrew University.

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And one of his main motivations in life

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is to show that Jesus was like Hillel in a sense. He was a

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great leader. He was a great thought leader. And so he

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connects what Jesus says to strands within

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Judaism. Listen to what he does with the Sermon on the

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Mount. He connects it to the Essenes,

425
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the people who wrote the Dead Sea Scrolls, in the desert.

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He says, contrite of spirit, ani ruach,

427
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the Sons of Light called themselves evionei

428
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chaschesed, paupers of grace. So

429
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he's taking the word that said, you who are poor of spirit.

430
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These appellations are characterized by a paradoxical

431
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combination of a term depicting the abject state of

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the sect in the present with a second one which proclaims

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triumphantly the plenty of God's grace bestowed on his

434
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elect. So Rabbi, if we had a sect in Judaism

435
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that celebrated poverty, that celebrated living in the

436
00:27:38.056 --> 00:27:41.728
desert without everything, with giving away possessions, it was

437
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the Essenes. And what he's showing is that this

438
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paradoxical contrast between the present plight and

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persecution of the blessed and their future glory

440
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in the kingdom of heaven is also the main burdens of

441
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what Jesus was saying on that mount. Right.

442
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What he is saying is that these aniim, these poor,

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poor of spirit, I should say, are endowed with the

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supreme gift of divine bliss with the Holy Spirit.

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He says, I have tried to show that one of the central doctrines of the

446
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sect was that only the elect, the members

447
00:28:20.286 --> 00:28:24.108
of the sect, have the Holy Spirit bestowed upon them. It is

448
00:28:24.204 --> 00:28:27.785
the Spirit, that Spirit, that makes them different from

449
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others. So it was in the Essenes, according to this

450
00:28:31.124 --> 00:28:34.511
scholar, that all of a sudden, All right. All of a sudden, being poor,

451
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being persecuted, being downtrodden

452
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became an entitlement. They were special.

453
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They were the children of light. The notion that the poor endowed with

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the Spirit are participants in the true

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00:28:49.253 --> 00:28:52.911
eschatological community therefore fits.

456
00:28:53.424 --> 00:28:57.242
It is well known that Jesus and our community of purpose saw in

457
00:28:57.339 --> 00:29:01.126
poverty a way to attain salvation. So the

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truth is those who read into this a

459
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radical statement that having

460
00:29:07.859 --> 00:29:11.410
flaws actually gains you a seat at the

461
00:29:11.410 --> 00:29:14.704
table were not far from the source.

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Wow. Now, I will say that

463
00:29:18.785 --> 00:29:22.272
Martin Luther actually read the text in a

464
00:29:22.272 --> 00:29:25.678
similar fashion. And what Martin Luther says

465
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that the poor in spirit are those who know and feel their

466
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spiritual poverty, that they have nothing of their own before

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God. So if Christianity believes that you can only get redemption

468
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through God, you have to feel that you've lost every other chance.

469
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The more flawed you feel you are, the more you

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realize, as in Va'etchanan, that Moses says, I have

471
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no chance. I have to pray to God. Right. He took

472
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this to the extreme. A man will find out that he is so

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depraved that no strength, no works, no merit of his own

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will ever deliver him from his guilt. Therefore, he must utterly

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despair of himself and seek outside of himself the righteousness

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of Jesus. So the point is that whether this was

477
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the only reading of the Sermon on the Mount or not,

478
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certainly there were those, and I will say Christian

479
00:30:17.708 --> 00:30:21.491
socialists later on, read it this way, that

480
00:30:21.556 --> 00:30:25.327
they said that the New Testament Jesus identifies himself with the

481
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hungry, the poor, the sick, and the prisoners. This is the source of

482
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what we call populism today, that the masses know

483
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more than the leaders because the masses are more flawed than the

484
00:30:36.938 --> 00:30:40.706
leaders. They don't excel at anything. To the contrary, the less

485
00:30:40.706 --> 00:30:43.878
they excel, the more they are entitled. It's a

486
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fascinating switch. And it's a

487
00:30:47.236 --> 00:30:51.012
Christian switch. I mean, they don't think of

488
00:30:51.012 --> 00:30:54.532
it that way, but that's where it finds its source. This is

489
00:30:54.564 --> 00:30:57.898
part of what they call the Judeo-Christian tradition,

490
00:30:59.053 --> 00:31:02.531
that these political ideas of today are

491
00:31:02.739 --> 00:31:06.138
based on these religious

492
00:31:06.266 --> 00:31:08.719
ideas from the beginning of Christianity.

493
00:31:09.857 --> 00:31:13.528
So one of the young political, and

494
00:31:13.704 --> 00:31:16.862
I would say Jewish people who were

495
00:31:16.926 --> 00:31:20.693
behind -Graham Platner; Rebecca Katz says, the era

496
00:31:20.693 --> 00:31:24.508
of the perfect candidate is over. People are flawed and they not only

497
00:31:24.541 --> 00:31:28.099
forgive politicians who aren't perfect, but they relate more to them.

498
00:31:28.468 --> 00:31:31.530
That being flawed becomes the—

499
00:31:31.898 --> 00:31:35.201
it's not a glitch in the software, it is the

500
00:31:35.201 --> 00:31:38.743
software. It's fascinating, the world that we have

501
00:31:38.807 --> 00:31:42.190
moved into. And as Bret Stephens, and I'm going to

502
00:31:42.238 --> 00:31:46.069
finish with him, he says, a progressive movement ceases

503
00:31:46.181 --> 00:31:49.740
to be progressive when it becomes embarrassed by progress.

504
00:31:50.413 --> 00:31:54.084
When achievement is treated as exploitation,

505
00:31:54.437 --> 00:31:57.931
prosperity as moral compromise, resilience as

506
00:31:58.108 --> 00:32:01.458
privilege, and excellence as exclusion. A moral

507
00:32:01.570 --> 00:32:05.385
conviction of our time, especially prevalent on the cultural left,

508
00:32:05.674 --> 00:32:09.136
is that the powerful are presumptively bad while

509
00:32:09.345 --> 00:32:12.599
the powerless are presumptively good. These

510
00:32:12.695 --> 00:32:16.238
categories aren't just political, they are also social, economic,

511
00:32:16.382 --> 00:32:20.037
ethnic, and racial. It's why so many conversations today

512
00:32:20.229 --> 00:32:23.740
revolve around the concept of privilege, a striking

513
00:32:23.836 --> 00:32:27.331
redefinition of success that removes the presumption of

514
00:32:27.395 --> 00:32:30.715
merit from those who have it and the stigma of

515
00:32:30.747 --> 00:32:34.518
failure from those who don't. Rabbi, I

516
00:32:34.518 --> 00:32:38.016
believe that he's hitting the nail on the head. And the distinction

517
00:32:38.129 --> 00:32:41.306
between accepting flaws,

518
00:32:41.900 --> 00:32:45.495
accepting flaws in our leaders is one thing, and

519
00:32:45.495 --> 00:32:48.704
taking it to the extreme of making that a

520
00:32:48.945 --> 00:32:52.234
qualifier is something that has been a total

521
00:32:52.250 --> 00:32:55.588
misunderstanding of what you said a second ago is our

522
00:32:55.845 --> 00:32:59.120
Judio-Christian traditon. This is

523
00:32:59.168 --> 00:33:02.859
amazingly important. And this week we observe

524
00:33:02.908 --> 00:33:06.375
the fast day of Tisha B'Av, also as a time to think

525
00:33:06.375 --> 00:33:09.601
about humility and what that means and how we

526
00:33:09.826 --> 00:33:13.662
balance all those things. So we want to wish everybody a Shabbat Shalom. You should

527
00:33:13.662 --> 00:33:17.225
have a meaningful Tisha B'Av, and we look forward to seeing you next week where

528
00:33:17.225 --> 00:33:20.885
we will talk about Parashat Eikev. Thank you, Geoffrey. This is an amazing topic.

529
00:33:21.479 --> 00:33:25.296
Shabbat Shalom, and celebrate your flaws—but not too

530
00:33:25.329 --> 00:33:28.657
much. Shabbat shalom, and see you all next week.

531
00:33:30.334 --> 00:33:32.065
Shabbat

532
00:33:35.575 --> 00:33:36.627
shalom.