Hello everyone and thank you for joining me in studying Parashat Shlach. Parashatchlach is probably one of the most famous parashat in Sephar Bamidbar in the Book of Numbers, and especially because of the story of the Meraglim, the spies. What I would like to do today with you in this class is to try to characterize two leadership styles that we can learn from the narrative, especially from Yehushua and Kalev, Joshua and Caleb. So let's try to analyze the narrative. The spies that are coming back after 40 days in the land of Israel, and they experienced many different experiences. And they decided they're going to bring like a show and tell fruits from the land of Israel. And they are beautiful. They are big, they are large, they are juicy, they are beautiful. So obviously, the expectation is okay, the land of Israel is ready for us. We are Misrael are ready for the land. Let's go. However, the Meraglim, the spies, didn't only just bring the fruits, they also gave their personal interpretation regarding the chances to really conquer the land of Israel. And they said the following. But you know what, guys, says the spies, the ten spies to the people of Israel? The fruits are wonderful. But you will never get there. The land is fortified, the cities are fortified. We saw giants there. Amalek, you remember Amalek from the book of Exodus? They were the ones to attack us. They also, your chef Bearitz and Ev, they settle, they dwell in the southern parts of the land. The Achiti and the Hittites and the Yevussi and the Emuri, your Chef Bahar, the Hittites, the Jebusis, the Emorites, all these nations are dwelling on the mountain, which means they have an advantage on us because we go in the valley and they are on the mountain. The Aknani and the Canaanites, your Shevalayam, they are on the shore. The Aliaday next to the Jordan River. And we need to get into the land of Israel through the river. We will not be able to do it. Basically, you can just imagine if you are one of the people of Am Israel. Moshe took you from Egypt, gave you the Torah, you are about to go into the land of Israel, you see the fruits, you see everything, you get excited, and then you are being told you will never be able to make it. The frustration, the disappointments, the sadness, the confusion. Okay, so what now? Staying in the desert, going back to Egypt? What do we do? So Kalev, silence everyone and pay attention to the word El Moshe. What does it mean? We will leave that question for a while. Meaning, Kalev silenced everyone. So you can imagine that he was a very powerful leader. He said, please be quiet, and everyone was silenced. And he says, and he says, I disagree with the other guys here who went with me. We can go and we can conquer the land of Israel. And they said, No, no, no, we disagree with you. We don't think you will be able to go into the land of Israel. Now, this is a very interesting discussion, but what is more interesting is that there is someone who is missing from that discussion. Yeshua. Joshua. Joshua was the most dedicated student of Moshe Rabbeinu, of Moshe, our teacher. How come that Joshua does not stand up and say, What are you saying? Obviously, we can go, God is with us, and definitely we can conquer the land of Israel. Why Caleb is the one who stood up against them? Let's continue. So the entire people were so disappointed, so sad, and they cried the entire night. By the way, as a side note, our sage says that that night was the ninth of Av. And God remembered the fact that we cried on that night, and then we cried about it again when the two temples were destroyed on the 9th of Av. So let's go back to our narrative. So the entire people, two, three million people, start complaining and crying out to Moshe and Aaron and says to them, we wish we would die in Egypt. Or maybe in the desert. And why is it that Hashem brings us to a land that we will be butchered? We will be annihilated. Why would Hashem do something like that? Why would Hashem take us from Egypt, bring us to the desert to bring us to a land that we will be annihilated? It's better for us to go back to Egypt. And people say to each other, let's appoint a leader and he will bring us back to Mitzaim. If you pause here for a second, you can understand, you can feel the tension. This is a historical moment. If the Jewish people turn their back and they go back to Egypt, this entire divine original plan, God's promise to the forefathers, everything is gone. Ten people were able to influence millions of people because of their interpretation to the chances of the Ami Israel of the Jewish people to go and conquer the land of Israel. This is amazing. Moshe and Aaron did not know what to do. They fell on their faces in front of the entire Jewish people. Moshe and Aaron also do not show too much of leadership. So both of them now, this is the first time that both of them are mentioned, after returning to the desert, what do they do? They tear up their clothes. Here we have Yeshua and Kalev together. And what do they say? The land is wonderful. We are telling you, we were there. It's a wonderful land. If Hashem desires us, if Hashem likes us, if Hashem really wants to fulfill his promise, he will bring us to this land. Now, this is interesting. Let's pause here for a second. I don't understand. What's exactly the claim? At the beginning, Kalev says, no, no, we can do it. And the other spy says, no, we cannot do it. Now, when Yahushua and Kalev are talking, there is something very interesting. Yahushua and Kalev basically emphasize what? Imchafetz Banu Hashem. It's not about us having the power, but only if Hashem would like to do it, he will do it. And if not, not. Which means we are not now trying to refute what the other spy says. You know what? It's a matter of interpretation. They think we will not be able to conquer it, we think we can. But you know what? One thing for sure: if God wants it, it will happen. But please do not rebel against God. Don't go back to Mitzraim. So Yeshua and Kalev says, God is with us. Now they are in a way upgrading the claim. Don't think that Hashem is not with us. Obviously, Hashem is with us. We can see it. And he is going to protect us. Don't be afraid. What do you think was the effect of this wonderful speech? The entire nation wanted to stone Joshua and Caleb. They didn't want to hear them. They didn't want to listen to them. And Hashem had to basically reveal himself in front of all of Am Islaim. I think each one of us now is like sitting on the edge of his or her chair and thinking, okay, what's next? What do we do? You know, let's take a step back, let's digress for a second. This idea of going to this land of Israel is a wonderful idea that Moshe told the Jewish people that that's what exactly Hashem wants them to do. But none of those people saw it. You're talking about a nation of slaves in Egypt for 210 years or 400 years, it depends on the calculation. They never saw the land of Israel. No one took a picture and sent it to them. So they rely on whom? On Moshe, who said it in the name of God. And the spies, there were 12 people from Am Israel who went and saw it with their own eyes. Ten of them, now all of them says that the country is beautiful. Beautiful fruits, juicy fruits, everything is wonderful. But now you have 10 people who say, look, and there are the heads of tribes. They say, we can't do it. We just cannot conquer it. You have one guy who says, Oh, we definitely can, militarily, we can, we can defeat them. Without mentioning the name of God. Think and look. When Kalev says, Alonna Aleh, we are in the third line, he does not mention God. He says, by force, we can do it. We don't, not that we don't need God, but we don't even need to mention God. We can do it. Believe in yourself. And then in this narrative, Kalev and Yeshua together, Kalev changed a little bit his language. And he basically says, it's not only about us, God is with us, and therefore we're going to win. And the people are confused. You can imagine. The people don't know what to do. I took my family out of Egypt. I'm in the desert. I already experienced this splitting of the sea. Now I need to go to another land that was promised to me, and I thought that it will be very easy, like the splitting of the sea, and now I have doubts. I don't know what to do. Maybe I should go back to my birthplace, which is Egypt. Easier. Even if I'll be a slave, but at least I will be alive. I'm afraid. What do we do? So after Hashem revealed himself to Moshe, to all Am Israel, he says to Moshe, enough. I had enough from them. I did everything for them. I did all those miracles, and they still don't believe me. I will put a plague on them, I will annihilate them, and I will make a new nation from you. That sounds very familiar. You remember the golden calf? Very similar suggestion. The Egyptians will hear. Because he is not that powerful. He himself is afraid of the gods of the land of Israel. And that's why he killed his people in the desert. And now, Hashem, I'm asking you, I'm beseeching you, I'm requesting of you. Please overcome your anger. Please, God, forgive the Jewish people. Because you are so kind, because you are so powerful. You know, this is not the first time around that the Jewish people anger you. It's not the first time that you are upset because of them. Please forgive them. They are just a nation of slaves. It takes time for them to understand and to sense the freedom. Hashem says, you know what? I'll forgive them. Like you ask me. Because of what? Because of what we call Khilul Hashem, which means the desecration of the name of God. Meaning Hashem was worried that the other nations will say exactly what Moshe suggested that they will say, and therefore he says, you know what? I am not going to annihilate the Jewish people. This narrative is from chapter 14, verse 11 to 20. And then Hashem says, Even though I forgave the Jewish people, I will punish them. For 40 years, this generation will naturally die. And only their children will be able to enter the land of Israel. However, there are two people that went with the spies to the land of Israel, and they were part of that older generation that they will not only not die, but they will enter the land of Israel. Who are they? Joshua and Caleb. But why? So the narrative says in verse 24 to 30, and my servant Kaleb, Kalev had a different spirit. Meaning he said, the land is great and we can conquer it. And now, travel, go, journey. You're not going to go into the land of Israel. I have enough of all their complaints. Because the Jewish people start complaining. No, no, no, we want to go into the land of Israel. We want to change our mind. Says Hashem, no. Emoralehim. Tell them, Hhay Hashem. Hashem is taking an oath, so to speak. Exactly what you said, I'm going to do to you. Everyone who is 20 years old and up is going to die in the desert. In the fourth years that you're going to journey around the same desert, your children will be able to inherit the land of Israel, but not you. So now Yahushua is also mentioned as someone who is going to enter the land of Israel. However, there is no reason. Meaning the narrative told us why or what is the reason that due to that reason Caleb was able to enter the land of Israel. He had a different spirit. We saw in the first narrative, he stood up against all the other ten and says, no, we can do it. Even without mentioning the name of God, we can do it. And then later on he joined Yahushua. And again he said, We can do it with Hashem's help. But Yahushua, he didn't say much. What's the reason that gave him the right to go into the land of Israel? And also, I will add another question. It seems to be, if you will ask me who should be the next leader of the Jewish people? Kalev. He had so much faith in God, in himself, in their ability as an army, as a nation to go to the land of Israel, he should be the next leader. How come that Joshua was chosen to be the next leader? In Dvarin, in Deuteronomy, in the first chapter, verses 31 to 38, Moshe retell in a way the story of the spies. And he says the following. That's 38 years after the story of the spies. This is really at the eve of the entry to the land of Israel. So Moshe goes through the history and tells the Jewish people, he gives them rebuke, and he says, When we walk in the desert, you saw how much Hashem cares for us. And when Hashem told you that he will bring you to the land of Israel, you didn't believe him. I'm skipping a bit, and he says, When Hashem heard all the complaints and the disbelief in the ability to go to the land of Israel, so Hashem took an oath and he said, No one in this generation, 20 years old and up, will be able to see the land of Israel. They're all going to die. Zulati, besides whom? He's going to see the land of Israel. Because he fulfilled my wishes. Okay. Then says Moshe, Gambita nafhem Biglachem Lemor Gamatalo Tavosham. Moshe basically says, God was upset with me as well, and he told me that I will not go into the land of Israel because of Khetameraglim, which is a very different reason that we always thought we knew. We always thought that Moshe was not able to go into the land of Israel because he hit Iraq twice. Not because of the Meraglim. How can we explain that? That's not for this class. That may be for a different class. But let's continue. But Yahshua will be the one that will lead the Jewish people into the land of Israel. He doesn't say again why. You should strengthen him, he will be the next leader. So again, Kalev is chosen to go into the land of Israel because of what he did. Yeshua is chosen not because of what he did, but rather because what he is going to do, he is going to be the next leader, and therefore he needs to go into the land of Israel. So again, we are asking what is the reason for such a distinct difference between Kalev and Yoshua. In Yoshua, in the book of Joshua, the Tanakh describes the following story or the following discussion. So the tribe of Yehuda came in front of Joshua. Caleb comes to Joshua. They were partners, they were friends, they were colleagues. He says to him, Do you remember what Moses spoke about me and about you back then? On the other side of the river, before we conquer the land of Israel? I was 40 years old. That's 40 years ago. So now Caleb is 80 years old. He says to him, Do you remember Yoshua? When we were 40 years old, Moses sent me to scatter the land of Israel. And I came back and I said things ka'asherim levavi. I said it in a pure heart. I fulfilled God's wishes. There, they, the other ten, they melted the hearts of the Jewish people. They created fear. But me? Anuhimi letia he hashem elokai. And now, therefore, you need to do what? You need to give me what was promised to me. The land that was promised to me by Moshe and by really by God, because of what I did. So again you see that Caliph comes with a claim. He did something. He reacted, he was the first one to react. And still, Joshua is the next leader. Why is it? When you go to Sephal Schmut, the book of Exodus, you see that the first one to fight, to be the chief of staff of the Jewish army, was Yehushua. Moshe chose Joshua to fight against Amalek, that's really after Exodus. And then you remember the story, Moshe raised his hands and the Jewish people won. When his hands collapsed, basically they lost, so they put like rocks underneath his hands, so they were up, and the Jewish people won. But the chief of staff was Yahushua. So Yeshua was very close to Moshe. And we know it from the other narrative. Where it says, when Moshe would enter his tent, so the cloud will come down and will speak to Moshe. And then Moshe would go back to his camp. He's always with Moshe. But still, I understand that maybe Joshua was almost like pre-chosen to be the next leader. Or to be a leader if Moshe would still be alive. But how come that Kalev did not receive any leadership position really after what he did? If he would ask me, he's the hero of the day. Even though he didn't succeed in terms of convincing the people. But still, can you imagine that? Ten people say we can't, and one person stands up and say, Yes, we can. But the courage, the determination, the faith, the dedication, the determination, everything, Kalev should be the one. So we will continue. Moshe and Yahushua, as I mentioned before, were very close. He was his servant, he was his student, he was the first chief of staff. And also, before the Meraglim were sent to scatter the land, it says, These are the names of the people that Moshe sent to scatter the land. And Moshe changed his name. Moshe changed Hoshea's name to Yehoshua. And there is a famous Rashi that says that Moshe really prayed that Hashem will save Joshua from following the opinion of the other ten. Meaning Moshe himself, he's a little bit concerned that Yahushua will follow them rather than follow Kaleb. Okay, one more. This is a story that will come later on. Really, sorry, was already in uh in uh the end of Parashat Peya Lutha, so in the end of Parashat Shlach, and he basically says that there were some prophets in the camp, and Eldad and Maydat start prophesizing some kind of a prophecy about Moshe and the Jewish people, and this was very harmful uh prophecy. And Yeshua again is the one to try to protect Moshe. So obviously Moshe and Yoshua are very close. But how can we understand it? So the Natsiev in Aramek Davao suggested the following interpretation. Amruchazal, the Mishum Haki, Lohichel Yoshua. Our sages were also concerned about the same question we raised. How come that Yahshua was not the first one to say to the other ten spies, what are you saying? Obviously, we can. Moshe is our leader, God is our ultimate leader, obviously we can conquer the land of Israel. Why was he quiet? So he says, the Naziv brings an interpretation that says that Yoshua did not have a child yet. And therefore, if he would stand up against the other spies and say, No, no, no, we can do it, people will say, Yes, you don't care. You don't have a child. You don't care. If he will die, you will die. We have children. We cannot just go into this dangerous place and conquer it because you say so. You really have no dog in the fight. You have really no claim. You have no children, you have no responsibilities, you don't really care. So you don't care if we go into the land of Israel. That is why Yoshua didn't speak up. Kalev already had a family. If he says we can, it means that what? That he is willing to risk his family and he still says we can, so maybe he's correct. So according to that interpretation, Yoshua's problem was what? He didn't have a child yet, and therefore his credibility was not as strong as Kalev. So this is why Kalev said what he said. But the Natsiv didn't like that. And he says, even if he doesn't have a child, so what? What you think Yahushua will bring the entire nation to be annihilated? What's his gain? There is no gain in doing it. Elanira De Hahi Perusho. But rather, the Natsiv suggested a different approach to why is it that Yahushua didn't react, was not the first to react to the ten spies, and he says, It means what? If you remember, we spoke about those this prophecy that was in the camp, and Yoshua was very upset. But you know what that prophecy is? That prophecy was, according to our sages, at least according to one opinion, is that Eldad and Meida, these two prophets, they prophesied that Moshe will die in the desert, and Yeshua will be the next leader. Therefore, if Yoshua would be the first one to react, you know what people would say? He is lying. He wants to go to the land of Israel, you know why? Because he wants to be the leader. In the desert, he is just the head of tribe. In Erat Israel, he will be the leader of the entire nation, the entire Jewish people. We're not going to believe him. Therefore, says the Natsiv, this is why Yahushua at the beginning was quiet. Kalev took his place to some extent. And with Kalev, no one had any doubts that Kalev has any personal agenda. But Yahushua has a personal agenda and therefore his credibility was weak. That's what the Naziv says. I'm not his dedicated students. I like him, he's my leader, I believe that he is God's agent, but what I'm saying, it's with zero personal agenda or any commitment to Moshe. I'm telling you, as a friend, we can do it. Yeshua couldn't say that. Because the minute that Yahushua will open his mouth, people will start saying, ah, obviously he's saying that because he doesn't have a child, he doesn't care, or because um he wants to be the next leader. That's why he's saying that Patiz does not speak on behalf of God. Therefore, Yahushua couldn't speak. So, in a way, the Natsiv describes to us a very interesting leadership style of Kalev and Yahushua. Yeshua was smart enough to understand that if he speaks first, even if there was a little chance to change their mind, they will not listen to him. He is too involved with different agendas. No one would believe him. What he says has credibility. That's one. But the second idea that the Naziv try to point out is the reaction of the people. But the people themselves start basically thinking that there is like a conspiracy against them. They were taken out of Mitsaiam, they were put in the desert, they were promised this land, and now they don't know what to believe. To believe the ten spies who were there and said we can do it, or to believe Kalev, who says we can and he has zero agenda, or to believe Yoshua that has an agenda, but he's beholzed, he is a prophet, he is a is a student of Moshe Rabbeinu. Maybe we should believe him. The people, the people are in a terrible situation. And Kalev and Yoshua, each one of them try in his leadership style. Kalev is a very strong, determined leader who says, enough, leave Moshe, leave everything, we can do it. So now, having that in mind, Rapshim Shun Rafael Hirsh says about the word vaya that we translated this as Yoshua, silence the people. He says, If Il Shel Hassaka over Hasha Lishok, meaning Lashmiakol. Meaning, when Kalev saw what kind of anger the ten spies created from within the Jewish people, and they start saying things about Moshe, Kalev stood up. Kalev silenced the people and said, Stop talking about Moshe. Kalev understood that there are two things at stake here: A, the land of Israel, B, the credibility and the leadership of Moshe. He needs to defend both. So what does he do? He first says to the people, enough, don't talk about Moshe Rabbeinu. You have no right to do it. And if you would ask, why do I protect him? Unlike Yoshua, if Yahushua would say, Stop talking about Moshe, people will tell him what? Ah, yes, you are his dedicated student. Obviously, we didn't expect you to say anything else. You will never criticize your rabbi. You will never criticize your rabbi, your teacher. No one would pay any attention to Yoshua. Kalev realized it. And the first thing he said, don't talk about Moshe like that. Respect him. You might disagree with him, but still respect him. Second thing, regarding your claim about the land of Israel, don't listen to these ten spies. Listen to me. We can do it. Kalev, in a way, show us a very, very wise, sensitive, seasoned leader. So obviously, now the question is: I understand why Yoshua couldn't speak up. But still, why is it that Kalev did not receive a larger role in the leadership of the Jewish people? Kalev silenced the people and he says to them, Don't talk about Moshe anymore, don't bedmouth him. And also regarding the land, we can do it. So what's wrong with that? Says the Meshe Khma. Kalev silenced the people and says to them, we can do it. They were afraid, the people were terrified. And because the prophecy of Elder Del Meida that Yoshua will die and Yeshua will be the one to lead them to the Jewish people. Moshe heard that prophecy and he didn't tell them that they were wrong. Which means Moshe declared at that moment that he's going to die. Says the Mesha Khokhma, the people here that Moshe, the leader, the miracle man, is going to die. And you expect me to follow Yahushua that didn't create even one miracle? To go into the land of Israel and to fight and to conquer when my leader, my most admired leader, Moshe Rabbeinu, is dead? The Mesh Khma is brilliant. He says, Caleb says to them, stop it. Don't relate the miracles to Moshe. This is based on what our sages says that for 38 years, since the punishment of the spies, Moshe did not receive really a full revelation from God. Meaning, Caleph says to them, it's not about Moshe, it's about you. Stop thinking as primitive people that there is a magician here that making all those miracles. It's not about Moshe. Moshe is just the Shaliach, he's just the agent, the emissary. You know the covenant was done with you, the people. You need to wake up and say what? We will go to the land of Israel. Without Moshe, we don't need him. It would be lovely if he can join us. But if he can't, we can manage without him. And why? God's providence, God's miracles, God's help, God's assistance to us, it's not because of one individual. It's not because of Moshe, it's not because of Yoshua, it's because of the people. This is the secret, by the way, of the Jewish people for generations, for its history. It was never ever about one person. It's the people. And therefore, Caleb says, stop, stop it. Stop being children, stop thinking that Moshe is this magician who makes all those miracles for you. And without him, we are done. This is almost the same thing like the golden cave. Don't think that if Moshe is not around, we are done. No. Alonna Ale. And the Meshek Hochmah continues. Which means Kalev says to the people, you are all wrong. It's not about Moshe. It's not about you, Yoshua, it's about you. Kalev gives, in my opinion, one of the most encouraging speeches ever. It's like Le Havdil, if I would like to take a parable, you have a coach with a team, and the star of the team got injured. And the team, after the first half, comes to the coach and they are all, ah, we are gone, we are done, it's all gloom and doom. The captain is gone, the star of the team is gone. And the coach gives them strength and says to them, Yes, it's true, it's painful. We don't have the team star. It's going to be more difficult. But it was never about the team star, it was about you. You can do it. This is such an encouraging speech, such an empowering speech to the people. And that's what Kalev did. However, as we know, it didn't work. When Kaleb stood up against the ten and says, no, no, we can do it, basically telling the people enough, don't look at Moshe, don't look at these ten people, don't even look at me. Look at yourself. You can do it. The people didn't buy it. He just didn't talk to them. And therefore, the next time around, when Caleb speaks up, but with Yoshua, take a look at the narrative. They say to the people, the land that we saw is beautiful. Everything here, who is the active leader in bringing the Jewish people to the land of Israel? It's not the people, it's all God. It's all Hashem, it's all God. There is a transformative change here. There is a paradigm shift. Kalev, from saying, don't look at Moshe, don't look at anything, we should do it, and God would help. Now the change is we are not going to do really much. It's all God. In a way, it's bringing back the idea that the people are weak. And Kalev is joining Yeshua in saying that. So what exactly happened here? Says the Sforno. Svorno says, I'm telling you, Kalevin Yoshua says, Hashem is going to help us in a way that the people of this land that have fortified cities and giants, they're not going even to fight. Basically, they said, look, we know God is going to help us and they're going to escape. They're going to flee the country. Says the Abarbanel, the following explanation. But before I go to the Abarbanel, I would like to pause here for just a second and just to try to sum it up. Kalev was the first one to react. Yeshua joined along only later with Kalev. There is a change between what Kalev says at the beginning by himself and what Kalev says with Yahushua. Kalev at the beginning says it's all about you, the people. And it's us. God would help us, but we need to do it. And with Yoshua, I mostly say Hashem will help us. Yeshua is not the first one to react because of many reasons. Maybe didn't have a child, personal agenda, wants to be the leader. He was too much, he was too close to motion, no one would believe him. But then the question that we still have to some extent is but okay, I now admire Kalev. He's a wonderful leader. So what went wrong? Why wasn't he chosen to be the leader? says the Abarbanel. So they listened to him. And then he took the chance, he seized the opportunity, and he says, we can definitely go and conquer the land of Israel. He says, My friends, my colleagues here, they think that we cannot do it because we are too weak and the people of the land of Knan are too strong. He says, that's not true. We are stronger than them. Don't look at these ten people that say that we cannot, because they don't feel or they don't believe that we are powerful people. We are we are stronger than the people in the land of Nan. We can do it. We can do it with our strength. Says the Abarbanel. Because he thought that Moshe would join in and say, What Kalev says, I also believe in it. Meaning you are a powerful people, and me, Moshe, the agent of God, tells you, Hashem told me he will join us. That will be the perfect match. And therefore Kalev was a very strong, courageous person, says to them, follow me, we'll be okay, thinking that Moshe will join and say, Yes, we're going to do it, and God will be with us, and we are done. Everyone will believe it. But Moshe didn't do it. I guess Moshe was shocked. And Kalev, and I would say it in a very sad way, was ahead of his time. It was a wonderful speech to encourage your team, empowering them, trying to tell them to believe in themselves. But when they are self-defeated, and when they are so used that everything is done for them by Moshe and God, they can't believe in themselves. To some extent, that generation needs to be gone. And the next generation who were never slaves in Egypt, who were born in the desert as free people, only then and only then they can go and conquer the land of Israel. Not that they put God out of the equation, but it's not about God now. It's about us. It's about us initiating the process of geulaw of redemption. But the people were not ready. Maybe some, but definitely not all of them. They needed the reassurances that God will help them. And when they didn't receive it from Moshe, they lost it. And then when Caliph said it was and Yoshua, it was too late. Yeshua, on the other hand, was very different than Caliph. Yoshua was still somewhat continued this leadership style of Moshe. A little bit different, but still very much relying on God and then doing some of his things by himself, which means go to war, go to battle, but very much still in tune with what Hashem is telling me to do. And I think that this interpretation and analysis brings to the forefront obviously the question that we don't really have one formula for it. Different times, different generations, different people. The question is how much efforts do I need to put forth and how much should I trust God to do it for me? Where are those points of integration between my efforts and God's assistance and God's help? Do I need to initiate something before I was told that I need to do it? Which is very much the Zionistic dream, that you need to take your future in your hands, shape it, form it, and believe that God will help you. Or you just need to sit and wait. I think to some extent the history already determined the answer. We need to initiate things. We need to start things. We need to take care of our future and with the hope and pray that God is with us from the time we initiated it until its fruition. Thank you.