Assalam everyone and thank you for joining me in studying of Parashat Korach. In this parasha, we obviously can see one of the most challenging times for Moshe and for his leadership. And therefore the title of our class is Politics and Public Opinion. Let's see how the Torah describes this tremendous machloket, this tremendous dispute and challenge to Moshe's leadership. So Kowach, the son of Itzar, the can of the son of Kihat, the son of Levi. It's the same tribe as Moshe. And then we have another segment to this group. So we have Korach, we have Datan and Aviram, that if you remember, we know about them a little bit from the time of Egypt, according to our sages, and they were always like what we will call them troublemakers. So we have Korach, we have Datan and Aviram, and then we have On ben Pelet, another person from Bnei Reuven. So we have the tribe of Levi, people from the tribe of Levi, people from the tribe of Reuven. They stood up against Moshe. And in addition to Korach, Datanen Aviram, and on ben Pelet, you have other 250 leaders from the Jewish people. This sounds like a massive challenge. Moshe is now being attacked by his own people from his own tribe, then from the tribe of Reuven, who was the firstborn, even though he didn't get the rights of the firstborn, and then 250 random people who are the leaders of the Jewish people. So they gathered in front of Moshe and Aharon, and they told them, Ravlachim, stop! So, what's the claim based on the narrative? I'm now ignoring or I'm being trying to be oblivious to all what our sages suggests. Just look at the narrative. The narrative itself says basically to Moshe and Aaron, stop being hardy and stop taking for yourself all these positions of leadership. We don't need you. Everyone is holy and God is with us. Why would you elevate yourself and basically trying to show that you are better than us? We are all the congregation of God. Now obviously, we can, without delving too deep, we can all understand that this is a very superficial claim. Even if it's true and everyone is holy, it does not mean that you don't need a leader. How can a nation be led without any leaders? But that's what Korach, the Tananaviram, Onben Pelet, and the other 250 people claim. Moshe and Aaron, you need to be removed from your positions, we don't need you, we can handle ourselves by ourselves. Moshe needs to respond. And there is a problem here, because Moshe's reaction needs to be almost like a multi-layer here. Why? As I said before, in this group that came and claimed their claim against Moshe and Aun, you have subgroups. You have the Levites. The Levites, if you forgot, they were elevated from all the other tribes. They are the closest thing to the tabernacle, they are the closest tribe to the tabernacle and the closest tribe to God to some extent. And the same tribe basically telling Moshe and Aaron, you elevated yourself too much. They have nothing against elevation when it comes to them. When it comes to Moshe and Aaron, there is a problem. So that's one problem with the Shevet Levi, with the tribe of Levi. What exactly the tribe of Reuven wants? And what exactly the other 250 people want? So Moshe needs to react. So his first reaction is to his own tribe, to his own people, to his own family. This is his cousin who leads the charge against him. And he says, Ah, Moshe is reading between the lines. Moshe is saying, you are challenging me that I took the leadership position, you don't believe that God bestows it upon me? Ah, you, the entire tribe of Levi, and especially you, Koach, God brought you closer to him. He elevated you. Now you want more? It's basically it's not against me. You just not happy. You are not happy. You want more. You want priesthood. Therefore, says Moshe, says Moshe to Korach. He says, What do you want from God? God is the same God that told you, the tribe of Levi, that you're going to be separated from all the other tribes and you will have a special position and a special mission. He said the same thing about Aaron and the priesthood. Don't forget, the priesthood is from the tribe of Levi. Says Moshe, if you believe that you were elevated by God, you also need to believe that God elevated Aaron and his children from within this elevated tribe. And then, Moshe is trying to appease also Datan and Aviram, those two troublemakers, and they tell him, we are not going to be judged by you. We don't want to have any conversation with you. Why? Because you promised us to bring us to this promised land. And don't forget this parsha that comes after Parashat Schlach that we read last week, where this decree, terrible decree, basically says this generation is not going to see the land of Israel. So they are traveling in the desert for 38 years, aimless, desperate, knowing that they're going to die. Says the Tananavira to Moshe, what kind of promises are you giving us? You promise us to come to the land of Israel, land milk filled with milk and honey? What did you give us? Nothing. No land filled with milk and honey, no vineyards, no fields, no orchards, no nothing. What do you think? We are fools? You think you can blind us with all your sweet words? We are not coming to be judged by you. We will have zero conversations with you. So if we pause here, let's try to make some kind of order in this balagan, as we say here in Israel, this chaos. What's the chaos? Moshe is being attacked for multi fronts. One is from his own tribe, who basically blames him in giving jobs to his own brother and to his nephews. At the same time, this tribe was elevated by God and they have no problems with it. So this is one option. This is one front. Second front is that the people are disappointed from his leadership. He promised them the promised land and nothing was delivered. They forgot that it was not Moshe's fault, it was the miraglim. They believed in what the spy says, but who cares about history, right? Or as someone says, don't confuse me with the facts. The reality is that we are journeying here for 28, for 38 years in the desert, aimless, we are disappointed of you, Moshe. So Moshe needs to deal with that as well. So Moshe said, you know what? You don't believe that God told me to do everything that I was told. So you know what? We will do a test, an experience, an experiment. Even one, you can bring a mahta in ktoret, to bring your pen and put fire on it, and put these spices on it, the ktoret, the incense. So they bring it to the tent of meeting. So Koach brings the entire people and Hashem reveals himself to them. By the way, again as a side note, you always see that Koach brings the entire people with him. He can't really face Moshe face to face. He's hiding between the people. Claiming something on their behalf when his hidden agenda is to really use them for his own purposes. It might be very similar to the famous book of the animal farm, where the pig is talking on behalf of the people, right? On behalf of all the animals, but he's pushing himself to the top, using them in order to get what he wants. So the story gets to the boiling point, and then we're going to revisit the story. But the story in the narrative is reaching this boiling point, and Moshe prayed to God to help him, and he says to everyone, to all the Jewish people, elevate yourself from those people. Don't be around them because something bad is going to happen. And the Tanan Aviram, so Koach and his family and his gang and his group are standing here next to their tents. The Tanan Aviram are going out of the tents in order to derrow their faces in front of Moshe. They are not afraid. And with their children, with their families. One of Moses' claims or reaction to Korach was Rav Lachem Bneilevi. What does it mean, Rav Lachem Bneilevi? Which basically is being translated into it's not enough for you, the tribe of Levi? What is not enough? Says Rambank. This is incredible. Which means, I'll digress for a second. At the time of Exodus, the people who were chosen to serve God and to be the leaders in serving God were the firstbones. However, the firstbones committed a sin, especially in the Golden Cafe, and after the Golden Calf, God basically said to Moshe, take the tribe of Levi, and they will replace the Bechorim, the firstbones. Now, think for a moment. One of Koach's major partners, main partner, was On Ben Pelet from the tribe of Reuben. Reuven was the firstborn to Yaakov and Leah, to Jacob and Leah. And he was stripped away from all his rights as a firstborn. His kingdom was given to Yehuda. His leadership, out of his leadership, was given to Joseph, his priesthood was given to Levi. He lost everything. Korach knew that Reuven will be the most upset and will be the most happy if the rights of the firstborn will be reoccupied by him, and then every tribe with their firstbones would be happy to receive again what they lost. But that was not what Koach really wanted. He wanted something else. But what did he do? He played on the most low common denominator. The frustration of the firstborn children to serve in the temple, to serve in the tabernacle. So even though Koach himself, he is one of the, he is basically part of the problem. He is a levy. He replaced the firstborn. He says, you know what? I'm going to give up my position for you. In exchange of you supporting me. So it sounds so nice. We are all victims. We are all basically lost something. And it's because of this Moshe. We need to blame Moshe. And then Moshe be Khochmato, Moshe with his wisdom. Gila Matspunli Bolechola Moshe revealed the inner heart of hearts of Koach to everyone. Moshe declared publicly, it's not about the firstborn's rights. It's about you wanting to be a cohen. You are just using their frustration in order to build your case. So Moshe says to Koach, enough. You're not going to be a Cohen. Be happy with what you have and don't start steering the path. It's not going to help. Moshe is trying to extinguish fires. He looks at Koach and he says, this Koach wants kehuna. What about the other people of the tribe? They really don't have a dog in this fight. They are pretty happy in what they have. But what Korak does, Koach is trying to ignite the imagination of all the people of Israel. He is saying to them, Koach is telling the firstborn from every tribe, and especially from Ruven, just imagine. You get the power back. You get your positions back. And if someone will ask Korak, but just one second, you are part of the problem. You replaced us. Korach would say, Oh, no, no, no, I will give it up. I'm such an altruistic guy. I'm such a nice person. I'm just a pacifist. I have no problems giving up my position. Says Moshe, you are a liar. Not only that you are not going to give up your position, you want more. And you will never get it. And you know why you're not going to get it? Because you are not worthy to be a Kohen. You are worthy to be a levy. It does not mean you cannot have aspirations. But there are certain things that you will never get. So according to the Ramban, the way that Moshe, in his leadership style, dealt with Kohah was to try to reveal to the entire people his true claim. He is not interested in the benefits, the goodness of the people. He is using their cause, their grievances in order to what? To build himself up. He is using his the feeling of being a victim to his own benefit. You know, victimization is not a virtue, it's a condition. If you want to change your perception on being a victim, do something about it. Show me that you are worthy to be a cohen. Don't hide behind people and behind those declarations. Oh, everyone is holy, everyone should be part of serving the tabernacle when you know that you want to be the high priest, you want to be the most elevated person. You can't hold the strings from both ends. That's what the Ramban says. This was Moses' reaction to Korach. The Abarbanel, Abitzhak Don Abarbanel, suggested perhaps a different view and a different perspective. In a Koharichi Torbe Machlukto, Acheminiana Ambassy Durat Galin, the Abarbanel is asking about what we will call today in modern world timing. Everything is timing. Why here, why exactly here, Koach decided to attack Moshe? He says, I will tell you, because after Moshe structured the Jewish people in terms of the encampment, where each tribe will be, Shevet Levi, the tribe of Levi, and the tribe of Ruven were neighbors. And after, says Abarbanva, Voda Vodata Kodesh, Kinukulam Liotne Tuninne Tunim Le Arunu Levanav. So after Moshe makes this structure, and Shevet Reuven sits next to Shevet Levi, and they see that the Levim, the Levites, are elevated, are separated, and from within Shevet Levi, there is the Kohanim. So it creates some kind of a chain reaction. All the people are a little jealous in the Levim, and then some of the Levim themselves are jealous in a group from among the Levites who became priests. So until now, no, what can you do? This is the structure. And sometimes we don't really pay attention to it. The miraglium, the sin of the spies and its consequences, which were that the Jewish people lost a generation in the desert. And this generation that came out of Mitzraim will die in the desert, that was almost a nail in a coffin. Which means just imagine it. You are 20 years old and older, you went out from Egypt, which you saw all those miracles, and then you made a mistake. You believed those spies. And now you have a decree that you're not going to enter the land of Israel, you're going to die here in the desert. But not today, not tomorrow. In a spam of 38 years, you never know when you will die. So why do I travel in the desert? Why do I need to go through that? Walking aimless, walking without any goals and any aspirations just to go about my life and to do what? That decree, those 38 years created a built-up frustration for all the people towards Moshe. And Korach seized the moment. That was the right timing. Korach says now is the time to attack. And says the Abarbanel, in a Korah Vada tossi drull levad machloketehadkim shlosha, machlo kotkfinoseem. Korach, who was very smart, basically structured his conflict with Moshe based on a three-tier conflict. A Korach wanted the high priest to be the high priest or to have this priesthood. And he says, look, it's a very rational claim. What's the rational claim? The rational claim is like that. Levi, my great-grandfather, had four children. Who are his four children? Amram, Itzhar, Hevron, and Uziel. Amram is Moshe's father. Itzhar is my father, says Korach. So therefore, the firstborn gets double. So Amram got double. Moshe is the leader, and Aaron is the priest. I understand it fine with me. Ah Yitzhar is the second in command. Who should get the next great position? Me, Korah. What is the next position after being the leader of Am Israel and the priest, the high priest? Is to be the president of the tribe of Levi. And I didn't get it. Who got it? Elitzafan. Ben Uziel. Uziel is the youngest son. Says Korch, this is not fair. Something is wrong. Based on the order, I understand. Moshe and Aaron are the leaders. Fine with me. I want to be the president of the tribe of Levi. By the way, what exactly are the what's the job description of the president of the tribe of Levi? It's not a lot. But it's the name, it's the title. Says Korach, I want the title. I deserve the title. A sense of maybe even entitlement, it's mine. The second conflict is the first bones. The first bones, they they were removed from their position. It was given to the Levim, to the Levites, and they were upset because they thought that you know Moshe just took care of his own tribe on their expense. And the third conflict is Libne Reuven. And the third conflict is the children of Reuven. They said, one second, who stripped us? Who took away everything we deserve? It's Moshe. He gave the firstborn to Yehuda. Yehuda is the leader now of Am Israel. He's going to have kings from his tribe. He gave the double portion that we have as a firstborn to whom? To Yosef for Menasheh and Ephraim. And he took everything from us. It's Moshe's fault. So now let's do one plus one plus one. Simple math. You have people who are walking aimless in the desert, knowing they're going to die in the last, in the next 38 years. There are a lot of grievances from different groups from within the Jewish people. You have the tribe of Levi who is upset with, you have Korah who is upset that he didn't get the president of the tribe of Levi, or is interested in priesthood. The firstborn from every tribe is upset with the tribe of Levi, and they're upset with Moshe choosing, they are not believing that God told him that, choosing the tribe of Levi to replace them. And then you have Shevet Reuven specifically, the tribe of Reuven specifically, who is so upset with Moshe for basically taking away everything that they think they deserve. Now, if we sit here and basically look on it for a second, this is one conflict that has basically inner contradictions between this conflict. Because if the tribe of Levi continue to exist, the first bones cannot get what they want. So, in a way, in order for the first bones to get their position back, the tribe of Levi needs to cease to exist or to basically give away their power, which they are not interested. Shevet Ruven, the tribe of Reuven, who wants to get again what was given to Yehuda and to Yosef, that will create a civil war. So this entire conflict, which is based on what? On different agendas that might even contradict each other, they might be even mutually exclusive to each other, they have one thing in common. The animosity towards Moshe. And Moshe, who is being viewed by all these three groups as the evil himself, God forbid. He's the one who is in charge of all this injustice. Because if you don't believe that God told him to do that, you have a claim. So now Moshe needs to what? To deal with this multi-front conflict and in a time which is almost impossible. It's a time of 30 years, eight years journeying in the in the desert with no goal, with a lot of sadness, with no hope. And if you want as a leader to understand how to deal with this conflict, take a look at Moshe. It says, And he told them, Lova yedabel, which is a very strong language. He tried to talk to them in a soft language. He went separately to Datan and Aviram and he talked to the tribe of Levi. He basically what he tried to do is to do two things. A to talk to them softly, but also to do, basically to try to separate them in order to try to address each issue for itself. He says that says Rapshim Shondafaliosh, we have he talks about two groups, Korach and Datanan Aviram. He claims that everyone is equal, but he wants more for himself. And the Tananaviram, they are basically saying that Moshe is a liar. He promised to bring them to the promised land and he lied. They are now going to die in the desert for 38 years. So Moshe needs to deal with Korach and his claims, and he needs to deal with the tan and Aviram and their claims. It's a pretty hard thing to juggle. So says Ramban. Moshe sent to call the tan and Aviram in order to have a conversation with him. Maybe we can all settle it here around the table. Let's talk. So the Tan and Aviram were exactly like Korak, main partners in crime. They are the leaders who basically gather the Jewish people against Moshe and Aaron. So Moshe, look at that. Even though Moshe is being attacked directly and viciously, Moshe has respect to Koach. He says, You are the most respected person here. I'm going to talk to you first. So he says when the Tananin of Iram heard that Moshe is talking to Koach and his tribe, they left. Look at the disrespect. The leader is talking, they leave. And Moshe is not discouraged by it. He sends to bring the Tanan of Iram and says, let's talk. Total refusal. What the Ramban is describing here is that that animosity that they felt towards Moshe basically broke any, I would say, rule of respect between the leader and his nation. Moshe is begging them to speak to him. They don't want to speak to him. Maybe they were more important than on ben Pelet, who was one of the main leaders of the tribe of Reuben. So obviously the Ramban says if Moshe tried to talk to Korak and his tribe and to the Tanan of Iram and their group, why didn't he talk to On? He says On was not a real leader. He just was schlepping along. He just followed them. That's it. And therefore Moshe didn't ask him to talk to him. So the Ramban talks about the fact that at the end On Ben Pelat was saved by his wife, who basically told him, stay here, don't go anywhere. But we're not going to discuss it today. But if you look at the Ramban and you look at what Moshe tried to do, you see that Moshe is exhausting every way to try to quiet this thing down. Not by changing the structure. Moshe is trying to explain to them you need to believe that that's what God told me. I can't go bring you a proof. I can't bring you a proof. You need to believe in me. You believe that I brought you the Torah? Believe that that's what God said. So was he successful? The answer is Moshe failed. Maybe he had no chance. Maybe there was nothing he could have done better. But take a look at the speech. Moshe is giving a speech to the people. Not to Korah anymore, not to Datan and Aviram. He's speaking to the people. He wants to explain to the people what will happen. He's not hiding behind God. He's not trying to tell Aaron you speak on my behalf. This leader who didn't want to speak in front of Pharaoh because he had some difficulties in speaking, here he gives an incredible speech to the people. It might be, you know, very similar to Churchill. When he speaks to the people of England, says to them, that's your finest hour. We might lose. But we need to try. We have no idea other options. Moshe might be the first Churchill. He speaks straight to the people. He tried. He tried to speak to Koach and to his congregation. He tried to speak to the Tananavira. He tried with soft language. He tried with a test. He tried with everything. Now he's going to speak straight to the people in his sense. Let me annihilate those people and that's it. There are only a few of them that are evil people. The entire congregation, they don't really have a dog in the fight. They don't really care. They just go with the wind. So Hashem says to Moshe, speak to the Jewish people. You need to what? You need to separate yourself from the tents of Datan Naviram. And then take a look. Moshe goes again to the Tan and Naviram and try to again convince them before the finest moment. So Moshe speaks to the people. And the Jewish people listen to Moshe. The Jewish people listen to the Moshe. Maybe they were afraid that something is going to happen. So they just imagine that. So you have the tent of Korak and his family and his group. They are the viewers, they are the fans, they are looking. What's going on here? And Moshe said, Bezotted. With that you will know. To do everything that you are basically accusing me, that I just did it by myself. He does not come from just my heart. Whatever I decide. Mo'aron is going to be the high priest because I like him, because he's my brother. And Elitzafan is going to be the head of the tribe of Levi because I like him. Or because I took the rights of the firstborn because I hate them. No. It's all God. How am I going to prove it to you? In a very painful way. If those people will die naturally, you are correct. I'm a liar. However, but, however, if the earth will open up its mouth and will swallow all those people while they are alive, you will know that I was sent by God and they are the liars. Now this is very interesting. Moshe did not ask God to do that. In a way, Moshe is telling God what he expects of him to do in order to prove that Moshe told the truth all the time, every time. Moshe is trying everything. He went to the Tanan of Viramester Rashbam, says, Ulayah Zahubi Chuva, maybe they will repent. Rapshim Shuhnafa al Here says, you know what? Moshe shakadle at Sil Dafka Ota. Moshe tried his best, Dafka, specifically to save his enemies, the troublemakers from Egypt, to show that it's not personal. He's trying to save them until the last moment. And they refuse to be saved. The Ibn Ezra talks about the fact that what that he says, I'm telling you, I didn't take the rights from the first bones. God took it because of what you did with the golden calf. Yes, you failed, and there are consequences. I didn't do it. I was not even there when you did the golden calf. Moshe was trying his best to clear his name. But there is a moment that Moshe understands that he can do that. He needs a divine intervention. And he, without asking God, he is the one to define how he is going to prove that he is the true prophet that was sent by God. And Hashem followed through. The earth opens its mouth and swallow Koach and this entire group. To be a leader, it's not uh it's not easy, challenging. But Moshe goes out of his way to try to mitigate this entire conflict, but he fails. But now let's pause here for a second, and that's what the Malbim is going to ask. You know, many times Moshe faced a conflict. And Moshe faced times that the Jewish people did something terrible, and God had tremendous rage against them, and he wanted to send his wrath against them and to kill them and annihilate them. And Moshe stood up and said, No, God, don't annihilate them. If you annihilate them, erase my name from the book. Oh God, please, you know, with the 13 attributes of mercy, after the golden kiff, and after the spies, and after all those complaints, Moshe was always there. Why here? Moshe needs to stand up and say, you know what, God? Not only that I'm not going to stop your rage, I'm asking for your rage. I'm asking you to be angry and to punish a specific group. What exactly happened here? Says the Malvin. He says when I look at this Pasha, I'm amazed. That's what we said before. At the golden calf, at the spies, Moshe stood up for the Jewish people. Second time, even if he thought that they should be punished, why did he choose such a punishment, which is very cruel? Think about it. The mouth opened up its mouth and swallows them while they are alive with their children, with their families. Why to make a miracle for that? What's the point? Some people can even say, ah, because it was personal. So Moshe took it personally. That's why he reacted in such a harsh way. Says the Malbim, no. But rather, Shedavarzehlo, sorik gadolkiuma turave benitzhiutah, le doze veladorim. Moshe understood that this critical moment is a moment that will influence generations to come, eternity. If he will not make sure that it's so clear that he is God's agent, God's shaliach, God's emissary, the entire structure of Torah is gone. If you don't believe that Moshe is God's emissary, why would I believe that the Torah is authentic? Why would I believe any word in the Torah? I would say that Moshe changed, a detracted, whatever. He did whatever he wanted with the Torah. I need to make sure that you don't only believe in Hashem, but you believe in Moshe Avdo, that Moshe is God's servant and he didn't change, he didn't deviate even one ioda from what Hashem told him. Without it, Moshe's credibility and the Torah's credibility is gone. Therefore, says the Malbin, and I'm not going to read this entire long Perush, but I will tell you. Basically, he says, Moshe felt that he needs something which is a miracle, something that is out of the ordinary, something that will impact, will put its mark for generations to come. Even today, when we mention Korach, the first thing that comes to mind is what? The earth opening up its mouth and swallow people alive. Basically, it was in a way another revelation on Sinai in a very negative way, but something. Something that will leave its mark on people's memory, create a trauma, a national trauma. Think about it. Korah, who was wise and was one of the heads of the Levites, 250 leaders, Datan, Aviram, people from the tribe of Reuben, people from all other tribes, they are gone like that. This is a trauma. And Moshe purposely is doing that in order to show that he is the true agent, the true emissary, the true Shaliah of Hashem, because without that, the entire structure will collapse. So what did we learn today? We learned that conflicts and politics and using the people, the masses for your own advantage, it's not an invention of the 21st century. It's something that is rooted in human nature. We see how few sophisticated people can basically channel their aspirations and their agenda on other people. We see also, we saw how a leader, a true leader, does not play on his ego and try to appease and to talk in a soft language to all the segments who blames him to be a liar. He has an open conversation with them. And even after they shut him down again and again, he goes to them to try to convince them, to try to talk to them. And only when he sees that he exhausted every opportunity for a conversation and he knows what is at stake, the Jewish people are at stake, not me. Then he's doing something which is definitely out of the ordinary for Moshe Rabainu, not to protect these people that he loved so much and to ask for a punishment against them. This is a complicated pasha. There are claims that we can all identify with. Everyone is holy, everyone can do it. Why do you need to elevate yourself? With basically under the basic understanding that it's not realistic. A nation needs a leader, but a leader that cares about his people. A leader that even after he's accused with all sorts of accusations, he talks to the people, he's trying everything, exhausting every opportunity to create a conversation. This is Moshe Rabbeinu. This is why he is God's servant. After this pasha, things are going down. Moshe is losing his grip to some extent. And there is going to be a generational transformation next week's pasha in Parashat Khukat. This pasha teaches us a lot about, as I said, politics and managing conflicts. And also about people, just people. Korach is always and will remain as a person who created a conflict for his own agenda. It was not for the sake of heaven, it was for his own sake. The Mishnah in Avot, our sages says in Avot, Ezui Mahloket Shelole Shem Shamaimza Machloket Korach ve adato. It's interesting. What is an example, a prime example of a dispute, of a machloket, of a conflict, which is not for the sake of heaven, it's the machlokat between Koach and his congregation. One second, it was Korak against Moshe. Our rabbis with their wisdom defined exactly Koach. It was never about Moshe, it was about him. Between him and his congregation, there were claims that were mutually exclusive, conflicting each other. And what is Makhloket Lashem Shemai? What is a debate for the sake of heaven? Many disputes and debates between Hilel and Shemai. But why it's for the sake of heaven? You know why? The Talmud says it's because despite their debates, sometimes very fiery debates, they will do two things. They will continue to have a conversation between themselves. They will not prevent their children from marrying each other, even though when they get married, they will probably do what the other school of thought says to them to do in terms of Halacha. And then the Gmarah in Eeovin talks about the idea of why the Halachai codes with Bethilel, because Bethilel will give tremendous respect to Shamay. They will first quote what he said, and only after that they will react. We are not against debates, we are not against challenging leadership and thoughts and opinions. This is our entire Judaism is based on that. But you need to ask yourself and to be sincere. Are you doing that for your own agenda? Or are you doing that for the sake of heaven? The only one who can answer this question will be you. Thank you.