It's hard to believe, but it's officially been one year since launching this podcast, and what a year it's been.

The feedback has been inspiring, the audience has been growing, and along the way we've had the privilege of hosting some of the biggest names in the world of TANF.

But through all of it, one of my favorite episodes is still the very first one.

We did our three-part miniseries on the Hilim Hoff Zion 27.

That's Ledavid Hashem Ori, and with Elle here again, it feels only right to bring it back.

And now we're not just hitting rewind.

That first episode though?

Fascinating was also by far the most textual and complex.

Episode we've ever done.

Perfect for learning at a desk, not.

So perfect if you're say.

Merging onto the highway.

So what you're listening to now is a completely re edited version.

We trimmed some things down, we recorded some sections and streamline the structure to make sure it's something you can enjoy.

Wherever you are.

While still keeping the themes, the heart, and the emotional punch of the original version.

If you're craving the full deep dive, you can scroll back to the very beginning of this podcast feed and find the original series there.

Or if you'd rather read.

You'll also find an essay version linked to right in the.

Episode Description.

Otherwise, buckle up and let's jump into La David.

Welcome to the very first episode of Tehalem Unveiled.

This is Ari Levison.

A number of Jeremy.

And today we're going to talk about the song of the summer.

The song goes every summer.

The number one pop hit.

It's the Hillam 27 Club Zion, the David Hashem Ori.

We say it every year from beginning of Rosh Koda Shallow and then continue to cite it ideally twice a day for the next almost two months.

Yeah, I think we end up saying it over 100 times.

No it all.

Yeah, it must be it.

Has some really beautiful lines.

Probably inspired more songs than any other Parakov Talem, but how well do we really understand it?

That's all.

What's the progression from verses 1 to 14, right?

What's the overall message?

I mean, if I would ask you, what's the overall message?

I would say we want Hashem to protect us.

We want to be close to Hashem.

Hashem is, we say, this sort of stronghold, right?

Hashem is keeping us safe, says David.

And he also says Hashem is my palace where I want to be, right?

That seems to be for me some of the one of the main.

And even those, those seem like two different things, right?

Do I want to just be in God's palace where I'm basking, beholding his delight like Lakhzoth, Panama sham?

Or am I hiding from my enemies there like we see in the first few verses?

What about when David says Evive and me as Avuni, like my parents have abandoned me?

What the heck does David mean there?

I don't remember that part of the story when David's parents abandoned him.

Yeah, it doesn't come to mind.

I think the the answers to these questions, which we're going to attempt to explore are what make this mismore into so much more than a collection of beautiful one liners, bizarre Hashem.

I think that our analysis is going to unveil an incredibly deep and I think really heart wrenching story.

So the plan is this week we're going to focus on the progression from the beginning to the end of the Mismar, and they just attempt to understand it through the broad themes of David's life, say like the first level, just trying to really understand what this meant someone was talking about.

Next week I want to try to identify the exact moment in David's life that he may have written this or that this may be written about.

As we said in the intro, it's all about getting into W twos at a particular place and time.

So that's what we're going to try to do next week.

And in the following week, I'm going to look at intertextual parallels to different stories from elsewhere in TANF that I think David is thinking about as he's writing this, and I think he might actually be drawing strength and inspiration from.

So I hope you join us on this journey.

Let's jump in.

Yola.

La David, as we said, that's going to be really.

Important, right?

The core is everything that we're about to read has to be sort of put into David's mouth.

Like you're saying, read back into and against David's life.

Yeah.

I think the first step in analyzing any chapter of Tehillim is to understand just the basic building blocks, the pieces of it.

I think that this chapter really has three main blocks, and then what I would call like an outro.

So let's start with that first block, the first 3 verses.

Le davida shimuri vishi mimira Hashem mehoushayai of David.

The Lord is my light and my help.

Whom should I fear?

The Lord is the stronghold of my life.

Whom should I dread?

Bikrova, Lymer EM Lehol.

EP Sarai Sarai.

Vo ivaili hamacha schluven afalu When evil men assail me to devour my flesh, it is they, my foes and my enemies who stumble and fall.

Inter Kanea alai mahane lo Yi rally be Inter Kumalai Milhama bezotta Nevoter.

Should an army besiege me, my heart would have No Fear.

Should war beset me still, would I be confident?

Each of these clauses are saying very very similar things and just different language.

All right, 2025, Ari jumping in to move.

Things along a bit.

The main thing we need to take away from these first 3 verses is the image of David as this powerful warrior standing confidently over his enemies because he knows that God has got his back.

God is his, my, O's, his stronghold, He, she, my salvation.

Now we're going to circle back to verse 5 to 8 in a minute.

But before that, I actually want to skip ahead to the third block, verses 9 through 12, basically the end of the Mizmar.

And here's why.

On the surface, these verses feel really similar to the opening, like we're clearly meant to compare them.

But when we do, we'll realize that they actually couldn't be more different.

Dhillon clearly wants us to.

Compare and.

Contrast the beginning and the end.

Of this Miss Moore.

So let's do that now.

Let's put them side by side and see the journey that this Miss Moore is taking us on.

And from there, we'll start to really appreciate the role that the central part of her Miss Moore, that middle section, is doing in holding this entire thing together.

Verse 9 and 10 read Altastair Panettra Mimani, don't hide your face for me.

Altat AF of the ha.

Literally don't turn your servant in anger.

And we'll come back and try to translate and explain what that means later.

Ezrati hayita, you have been my help.

I'll teach Cheney Altazveny Elohayishi, do not abandon me, Do not forsake me.

O God of my salvation, Ki Aviv EMI azavuni vadonaya asveny.

Because my father and my mother have forsaken me.

But the Lord will take me up.

Notice how this section begins.

David calls God ye she, my salvation.

That's the same term we saw back in the very first verse of the Mizmar.

But wow, what a difference.

Back then, David radiated confidence, unshakable and fearless.

Here he's begging, pleading.

Don't abandoned me.

Don't forsake me.

What happened?

If you think back to those opening verses, right after David's declaration of strength, the focus then shifted to his enemies.

There he had No Fear.

His enemies stumbled and fell before him.

But now, Now it's not the enemies who are stumbling.

It's David himself who is afraid that he's lost the way.

Verse 11 continues.

Ho reni adonai dharkefa unafrini bioref mishor laman shararai.

Teach me, O Lord, your way, and lead me in the right path for the sake of those who watch me.

Instead of the enemies tripping over themselves, David begs God to study his own steps to keep him on a straight path in spite of his enemies.

And remember how that first section ended with the enemies rising up Camus against him?

At that point, David didn't blink.

But here in verse 12, the next verse in our second-half is the same language, the same enemies rising up Kamu.

But this time David seems shaken to his core.

Kikamu V Ade shakur via fair Hamas.

Because false witnesses have risen up against me and those who speak evil.

So we're left with this tension.

The Mizmour begins and ends with the same structure, the same enemies, even the same language, but it feels like a completely different world.

Something happened in verses 5 through 8, something that shook David to his core.

And that's exactly what we're going to explore today.

Quick favor before we keep going.

If this episode is helping you connect to La David and you're looking for more, tap the follow or subscribe button on whatever app you're listening on so the next episodes land right in your feet.

OK, back to the central section of our Miss Moore, the key to understanding the vanishing of David's confidence.

So, so let's let's look at that middle section now really the pivot of this whole thing.

Remember the first 3 verses, we're all talking about David's confident successes in war, how his enemies stand no chance against him.

Now, if you know, you just had to forget everything you know about about this Miss Moore and just imagine where he's going to go next.

And wiping it clean.

Really.

Like what?

What would you expect him to say next?

More on this theme.

Right, right, probably more on this theme, like more about his energy defeating or maybe this would be a good point to like pivot and you know, thank God for all these things that he just talked about God doing for him, right, asking for.

It for other people think of all kinds of things.

You'd be pretty crazy to suggest that David would start talking about having a chill sesh at God's house.

Right.

And yet, that's exactly what he does.

Like all of a sudden, really out of nowhere, he makes this request.

Hmm, very interesting, right?

A hatch ultimate Hashem ottava kesh shivti bevetashem kohya meshaya.

One thing I ask of the Lord only, that do I seek to live in the House of the Lord all the days of my life, to gaze upon the beauty of the Lord, to frequent God's temple?

Why is he making this request out of nowhere?

So I think that the next verse, verse 5, which begins with key because I think seems to tell us where this request is coming from.

Quits Benini Bisuka by Yomra A Yes, Irene Besetter.

Oh, hello, Bitsuya Romani.

God will shelter me in God's pavilion on an evil day.

Grant me the protection of God's tent.

Raise me high upon a rock.

Why is it that David wants to sit in God's house the all the days of his life?

It it really is maybe the stronghold.

Yeah.

It really is the place where where David is safe.

David has a certain interest in sitting there.

It's not just that he would get to be with Hashem, which would be amazing, it also happens to be this ol of Hashem is also a place that functions as a stronghold against David's enemies.

Yeah, Before we didn't know how God protected David.

He just said that God protected him.

Now we seem to know, oh, there seemed to be something about actually God's temple that was like this safe space for David and, and whether he always needs that actual physical protection.

So like this is his, this is his happy place.

This is the one place in the world but he feels safe and secure.

And this request is, I want to spend all of my days there like I want, I want to always be here.

I feel so good when I'm here and so safe and so secure.

But then you get to verse 6 and it starts with this word vata.

And now I think that that's a, that's a really important pivot word, right?

That means the author is saying before something was the case and now something is changing.

And So what?

What happens now, now that you know, God has protected him and he's he's sheltered him in his holy temple, Vata Yaruma shi'ala vaisi vaisi Vaitai.

My head has been lifted up above my enemies surrounding me.

Interesting that that language of Yarum to lift up.

That's the same language that we had literally just two words previously at the end of the last verse.

It's so you, you've lifted me up on a rock.

Now he's saying you've lifted me up above my enemies.

It's like now that I've been lifted up above my enemies, it's almost like they don't really matter so much anymore, right?

They kind of fade away in my rearview mirror.

And now what am I going to do in God's tent?

Right?

Before, God's tent was my shelter, but now there's Bahub.

Oh, hello.

I'm going to sacrifice in this tent.

Thanksgiving offerings.

Ashirah Vazamrad Lashem.

I will sing, and I will make melody to the Lord.

As you said before, David is now reaching this place of security.

It unlocks something.

It's, it's like the, the natural extension.

So I, I found my way here because I was scared and I needed protection.

But then while I'm here, I realized that actually I don't really need to worry about them because you're protecting me.

And then, and then it's like, well, while I'm here, oh, I can give offerings to you.

Oh, I can sing praises to you.

And all of a sudden it starts to create this brand new experience.

As I'm reading this, one of the things I'm, I'm tracking, which may be relevant as we sort of hit that inflection point is also just this evolution, which which you mentioned.

And we've also read of what this space is for Divina Mella, right?

At first, he's like, actually, this is like a stronghold, right?

Moe's, it's a place that is, you know, characterized by battle, by adversarial relations, right by an inside and an outside that have to be separate from each other.

But over, over the course of this, of this mismore, you see it sort of transform first into the, the right and then into the oh, hell.

And just interesting thinking about that for a second, how you need the same tools in the stronghold that you need in the oh hell, yeah, you need the knife to protect yourself against the army, but also to offer the Qurban.

You need the shofar because the shofar is a battle horn.

But inside right really means something different altogether, right?

It becomes actually part of that.

And so WTML doesn't just find himself in a Shem's house.

He finds himself in a Shem's house with all the tools he needed to be close with the Shem.

And they, they transform as the to him, as this park of Dylan transforms David's experience, it also transforms what seems to be around him, what seems to be with him, right?

Taking it from that physical space to really that spiritual space.

Wow, that's that's amazing, yeah.

And that the language of Zechei true, right?

It's like it this it this double entendre the true that the Ram's who are in the the knife and even the temple, the actual physical building itself, which was a shield, right.

And now is a a place of connection, a process of opportunity.

We're going to skip over the next bit, where we get into the technical side of the classic structure and instead jump straight to verses 7 and 8.

Here, David makes yet another request of God.

At first glance, it sounds a lot like the plea we just read, but if we slow down and pay attention, we'll notice something important.

There's a shift happening, a transition.

Shmashem koliakra the hanini vanini hear.

O Lord, when I cry aloud, have mercy on me.

Answer me the kamali be bakshufa nai ET panetka Shim of a case in your behalf.

My heart says seek my face.

O Lord, I seek your face.

So both the original request in verse 4 and this request now in seven and eight, they use this language of answering Asha alti anini a request and answer.

And they built to use that exact same language of a case.

The thing that I I seek out it's it seems to be this transformation from the physical to really the spiritual, right?

At first this house is this physical thing.

It's like it's got walls and it could protect me, right?

But now it's, it's really just, it's a it's not about what it is, but what I can do there.

It's about connection I can have with God there and God's not just my protector.

He's someone I want to have a face to face relationship with, right?

In other words.

The shift here is from David asking about the bait, the Hayfal, the the house, the hall, the physical place, to David simply Speaking of God himself.

At first he came to this building because it gave him safety, a sense of physical protection.

But once he was there, something changed.

He realized it wasn't really the building he wanted.

It wasn't even the protection.

What David discovered sitting there in the security and worshipping God was that what mattered most to him was simply the connection with the divine.

That's what his true soul was searching for.

We've seen this beautiful kind of transition from David as a man of war and then who realized I got to protect him in war to man who is seeking out this intense spiritual connection with God, which all just begs the question of you get to verse 9 and David says I'll test their Panakamani.

Don't turn your face away from me and you wonder what happened.

Everything seems to be going so perfect.

It's this this perfect path towards closeness of God.

And then all of a sudden David's like, no, God don't abandoned me.

Right.

Just to clarify, we're almost ready to answer the question of what happened to David's confidence.

But first, we're going to revisit the end of them is more the moment things turn South and try to pinpoint exactly what it was that David what is afraid of?

Then things will finally start to make sense.

I think to understand this, I think we're going to come back to some of those phrases which we we kind of avoided translating before, and which I think if we pay a little bit more careful attention to, I think these verses 9 to 12 are saying something actually slightly different than we may have originally thought or then the standard translations might try to render them.

That first phrase is from verse 9.

It's the second phrase there, al tat baf abdaha, literally do not turn thy servant in anger, right?

And as we pointed out before, right, that phrase, it doesn't seem to make much sense by itself.

And that leaves most classical commentators to translate the word tat from the word NATA to turn as to turn away from right, as in do not turn away from me in anger.

Right, which which makes it a much easier read.

And it fits nicely with the phrase before of like don't hide your face from me.

But my my problem with that translation is that it assumes that God had reason to be angry at David.

And while you can come up with all sorts of reasons for why God may have been angry at him, there's not really any indication in this first or in the rest of them is more at all that God is angry at David.

More than that, right, David is exuding the confidence of somebody who feels secure in that.

Relationship, right?

So the truth is that if you take a survey of the word talks and how it's used, particularly in the book of Psalms, I think it indicates that it's actually less of a turning away from and more of a turning to.

And I think particularly it's not even a God turning to, but it might be the author himself toning towards something, right?

So take for example, thumbs 141 for I'll tat Li be the devara.

Do not turn my heart towards a bad thing, right?

And I think if you if you look at throughout the book of Tehillim, sometimes it means God turning to when it's God turning his ear.

And but then it usually has the language of to turn your ear.

But there are there are a number of cases 441911936 where is the author himself?

Turning something, specifically turning his heart towards something.

And with with that as a model, I think we might be able to reinterpret this verse to be bequest by David, not to get lost in his own anger.

Don't turn me towards anger.

No.

Why might David be asking that?

What do we know about this chapter of DLM that might explain why David would be afraid and getting carried away in anger?

Well, this whole thing that's underlying his relationship with his enemies.

Right, right.

He just like, fought war after war, and it'd only be natural for him to build up lots of anger.

But of course, the anger can.

It can cloud judgement, right?

It can lead even the best people to do unspeakable things.

So maybe David's begging guide here, right?

After everything I've been through, please don't let me succumb to anger.

And you can understand how in the context of his relationship with God, that would make sense too.

He knows that the anger that he might experience after all of these wars though, could those could be a real impetus in having this relationship with God that he strives for so much.

And I think this is actually what the Radoc means when he comments on this.

I'll see.

It's Neniv al Tadirini Basque Halam has a shahim afikas.

Let me to say, Baham, they don't turn me and don't trouble me in the business of this world, for they are angering to those who engage in them.

I think that's what Radaka is saying here is that David realizes that some of his experiences might actually get in the way of this amazing path towards closeness with God that we've been following Him on.

If you keep extending this reading that we were doing before of the the Sword of War turned to the sword of a Korban, right?

There's two features that we see actually in David's story that that sort of play with that very well.

And I wonder if they come to here, right #1 Right.

David after the whole episode of.

But Sheva's is essentially punished or you would even say cursed.

The sword will never leave beat David, right?

Yeah.

And I think about Davida Melek, not only angry because of these wars, which we have statements like from the Ramban, you know, war naturally erodes, corrupts a person's soul, can bring them to these bad Meadow.

But also David, to some degree mad in himself, right?

Natano Navi telling him when you're stuck in the stronghold alone, it is you who you will have to blank.

So here's something really cool.

God gets mad at a lot of people in the off the language of off all over the place.

God's mad.

This person is not that person for sure.

Nowhere do we actually see God getting mad with the language of off at David.

Interesting.

Maybe you'd have reasons to, but God doesn't.

Wow.

But here's something cool based on what you're saying, you know who does get mad at David?

David himself.

Whoa, you're fair.

The only person whoever gets mad at David and the only person David ever gets mad at is actually himself.

And it's right in that story after the episode of of Bacheva.

Wow, rare and not time kind of presents him like this whole parable of this rich man who stole this poor man's sheep.

And then David, he was bad and he gets mad at that hypothetical rich man before eventually realizing that it's him.

And then he's he says Khatatzi.

I have said wow.

That's amazing.

And so I.

Think if we're if we're right about this, then it might explain verse 12 as well is that I'll teach Neni Ben Nephesh Sarai.

It literally don't give me with the soul of my enemies.

And so again, it's like a confusing verse to translate right in a standard translation interprets Nephesh soul to mean the desire.

Don't give me in to the desire of my enemies.

But again, it seems to fit the theme, but it's a stretch of a translation because the word nafash comes up like hundreds of times into naf, and it almost always means like the person, the souls, a part of yourself.

But if in verse 9 he suggested that David isn't so much afraid of God abandoning him to his enemies as he is afraid of God abandoning him to the darker side of his own nature, then maybe here too, David's not actually afraid of the enemies attacking him, as Matthews is afraid of what this war will do to his soul.

Don't give my soul to become like the soul of my enemies.

And why?

Because what does he say right next?

Kikat movie Ade shakur Hamas?

Because false witnesses and those who speak evil have risen up against me.

Don't let me be like them.

Don't let me stoop to that level.

So we can decide if this is true or if this is a little bit of a an altikri, as they say to purposefully misread it.

But it could have said Kamu a lie.

It could have said Kamu Nick D, right?

What does it say?

Kamu V they're they coming.

V would be within me, right?

It raises that up in me.

And before it was coming, a lie.

They've risen up against me.

Now it's.

In me.

Exactly.

And look at the word that is right before Sarai in verse 2.

Sorry.

Wait, these people who these enemies who have come up to eat my flesh right?

Look at the word right before Sarai in in verse 12 in Nephesh in Nephesh.

In my soul.

That is this this transition from the enemies posing a physical threat to the enemies posing more of a moral threat.

It's OK they they can't touch my body, but like, what about my soul?

Well, now I'm really convinced.

It's like sticks and stones can't break my bones.

Right, right.

But their.

Words like those might actually destroy me.

Wow, it's interesting to think for David again, thinking about it as sort of a spiritual pathway, right as a spiritual journey.

The more David turns to God, not only does it become more vulnerable, but the more he actually becomes self aware and self-conscious.

It's not an external thing anymore that never troubled David.

David is just as confident as he was before that his enemies won't physically hurt him.

But now this new thing is rising up in his heart that maybe this war, even if it hasn't physically hardened, maybe it's actually corrupted his soul.

And so if you kind of just skim through these verses 9 through 12 again with with that understanding, let's let's try to like to to reread it now.

I'll just start panache.

I don't hide your face from me.

I know, God, that you've protected me physically, but I realize that I need more than just physical protection.

I need your closeness.

I'll toss.

Don't let your servant turn off towards anger, right?

Without the presence of your face, I don't trust that I'll have the strength to keep my cool as a TI ET I'll teach Shaney valtasveny in aheyeshi.

Can you VV me azaruni vatinai azvani, right?

Like God, you've been like apparent to me, right?

You've, you've guided me.

You've been there to comfort me when I'm feeling emotional.

You're all I have.

I would be a wreck without you.

It's not enough for your parents to be just like standing there fighting off enemies for you.

But you need your.

You need your parent.

They're close to, to teach you, to guide you, to be your your moral voice.

Harenia Shamataka, teach me your ways.

I don't.

I don't just want your, your protection.

I want you to help me be a good person and nahini Berkley shore the mansurai right?

Guide me on the straight path because of my adversaries.

What would the adversaries have to do with guiding him on a straight path, right?

Because it's it's them who threatened to pull David off the path of God, right?

And finally, Altukhini benefits sarai Ki kamuvi Adie shakur of affair Hamas.

My enemies are liars and cheats.

Don't let me stoop to their level, right?

Don't let my soul become like theirs.

And so I guess then the question remains like, why is it that David is so unsure of himself in the spiritual realm?

What what happens when David goes through that natural transition of God protecting him and that that protection creating the space for him to to then seek out more to seek out a spiritual relationship with God.

What is it at that point and his pursuit of a spiritual relationship with God that makes them all of a sudden be like, oh, I don't know if I have this.

I don't know if I can do this.

There are all of these things that might get in my way.

And I'm thinking about it as, as a journey of vulnerability, right?

As, as coming against the vulnerability of the body, right?

It's when I'm secure physically that I even start to think about this stuff, right?

It's when I don't have to worry.

About any It's the luxury, right?

Yeah, right.

And then that vulnerability, that face to face encounter suddenly opens up something else.

And David, a different feeling, a desire not to focus on the security and the safety, but actually to focus on the the work that a person has to do on themselves to say, this is really what I value.

This is really what I care about.

And the vulnerability to say, I don't want to lose this.

And I know that I could mess this up.

Yeah, I, I need your help, right?

Turning not just to to himself, but turning to the other, turning to God and saying, I, I need your help to stay on this path.

I think just taking a cursory look at David's life really supports this misma as well, right?

Because when it comes like the physical battles, David is like a basically like a perfect record.

I mean, there, there are some kind of temporary set back, but for the most part he's a a extremely successful legendary warrior.

Just wins battle after battle after battle.

So his confidence in in verses one through 6, right, it's fairly well founded, right, right.

And and worthy of, you know, singing to the to the Lord.

But when it comes to Debbie's spiritual life, I think it's a different story.

And honestly, Debbie makes some pretty real mistakes from odd to say that in his life that actually do jeopardize his relationship with God.

I mean, you mentioned earlier the incident with Batsheva, right?

That's Samuels 2 chapters 11 through 12, right?

Or maybe like the botched census in chapter 24, right?

His name, a couple.

He also suffers some really painful losses as a result of some of those mistakes, right?

The incident about Sheva, he ends up losing the child out of that, his own son.

At some point, AB Shalom rebels against him.

But even though David defeats AB Shalom in his rebellion, that victory doesn't erase the pain of your own son rebelling against you.

And the list, I think, goes on and on.

It's easy to imagine, like just based on the experience of this, of David's life, that he might be afraid that that the moral strength and integrity that he was had might slip away.

And I think also even to keep drawing it as this sort of straight line through David's life, because both the precursor convenience and the loss of his son at Bathsheba occur in that same moment, right?

He directed that anger again, as as you pointed, I think it's totally at himself.

And you have to imagine a life that is essentially marred spiritually by 1 action, even though Hashem says, you know, you have another son and he's a hoop it lie, right?

That all of it comes back to this one moment.

You can imagine a person with that kind of validation that this one moment has basically screwed up your entire life because of your own failing.

You can imagine what that does to a person spiritually.

Yeah, right.

What makes learning the story of David so amazing and powerful and inspirational is that it's really such a universal story.

Like he's such a universal human being and his his stories that they're so relatable.

And to me, it's a really relatable experience, right?

Especially thinking about the Yamuna and the High Holidays that we're coming into right there.

There's these dual aspects of the High Holidays.

There's the the actual judgement Day and knowing that on this day, God decides between life and death.

Like the truth is with Jeremy, how afraid are you of getting the death sentence this year?

Probably not enough.

Probably not.

No, no, I'm probably not either, but not at all, really.

And.

I think the reason is because, well, number one, you know, odds are in your favor, right?

Just like I'm serious, you come out alive.

Statistically, I'm doing all right, right?

All of us are.

It's easy, I think relatively easy to believe in God's physical protection, to believe that I'm going to survive any attacks, to believe that I'll have food to eat.

But there's this other aspect of the holidays where it's like the it's the highlight of the year spiritually.

It's the moment where we at least strive to come close to God, to come closer to God than maybe we will any other time of the year.

Right?

And one of the things you're pointing out is that through this confrontation, it inspires the self reflection.

And sometimes that self reflection brings up some.

And all of a sudden we do Rosh Hashanah.

We're all inspired, crowning God our king and feeling this closeness.

And then we go into the I say, you may Shuva.

We go into Yom Kippur and we start doing Vido I and we start confessing our sins or flagging back and we're like, oh, shoot, there are a lot of things in my way between me and my relationship with God.

And yeah, maybe I, maybe I trust that God will provide me food and maybe I can imagine God out of his mercy doing good things for me physically.

But do I have what it takes to have a a relationship with them?

It's almost David saying.

I'm not so worried about Rosh Hashanah, I'm more worried about the day that.

Comes after, say, for a.

Time.

That's one thing.

What do I do with that time when I have it?

That's a much harder question.

Just a quick disclaimer before we dive into this next section, which talks about the war against Hamas.

Sadly, what you're about to hear feels just as relevant now as it did when we first recorded it a year ago.

The topic of how we're running this war has gotten heated, even contentious, in recent months.

And I want to be clear, I'm not trying to weigh in on any specific political issue or controversy.

What I do believe is that the core point I made a year ago still stands.

When this war is finally over, and God willing, that day will come soon.

Once we've healed our wounds and celebrated our victories, there will come a time when we'll need to stop and really look in the mirror to take stock of how this war has affected us.

Because it's impossible for it not to.

Back to the tape, I want to just.

Before we end, just reflect for a minute because when I was reading this the first time and thinking about this could not help but thinking about the war in Israel right now.

Because right when it comes to like that, the physical war, I don't want to say we're perfectly protected by God because of course it's not 100% true.

A lot of individual souls have been lost.

But as a nation, at least if we're going to kind of zoom out to that level, Hamas doesn't really stand a chance, right?

It's it's easy to read the Koval.

I'm Mary IMA koala pasai Taiba Valley hima hashmua la follow.

They're just going to stumble and fall before us.

And it's easy to say, you know what, like I'm not really afraid right now, at least for the physical survival of us as a people.

Again, not to diminish individual losses, but one of the things we've learned is especially in this war, this is this whole other side, the war.

There's a spiritual war.

There's the war of, of public opinion on social media.

And boy, the line that could come over a day Shekhar of the affair.

Hamas, you got a language by the way, of Hamas of like evil.

Those who, who are false witnesses.

Those are our enemies, right?

They, they have false witnesses.

They're people who were willing to just lie straight through their teeth.

Right.

And the challenge for us is, can we go through a war like that and not be dragged down into the dirt of those games?

Can we really stop our own anger from getting the best of ourselves and leading us to do things that we wouldn't want to do?

Sure, we're going to survive physically in this war, But the real question that I think a lot of people are asking is can we survive morally?

Can we maintain our moral integrity?

OK, I know that's a heavy question, a tough one, but I think the intuitive answer, the answer that the mismore itself is offering us is yes, absolutely yes.

David insists on it.

There is hope.

Mismore finishes luleja amanti lero petou vashem barrettes kayim.

Had I not believed that I would see the goodness of God in the land of the living.

Kaveh al Hashem, Kazakh via mates libefa, the Kaveh al Hashem put hope in the Lord.

Be courageous and strong and put hope in the Lord, and listen to that language.

Kazakh via matz.

Be strong and courageous.

That's war language.

It echoes the charge in safer Yahushua, the book of Joshua.

It's as if David was saying I was courageous on the physical battlefield.

Now it's time to summon that same courage on the spiritual one.

That's avo for us.

It's the spiritual battlefield.

We're all soldiers and our prayer is simple.

Hashem, show us your way.

All right.

That's the end of part.

One, but we're.

Really only just getting started.

Don't forget to hit that follow button on whatever app you're listening on and keep an eye out in your podcast feed for Part 2 tomorrow.

Well, we'll dive into this specific moment in David's life that may have prompted this prayer.

And then in Part 3, we'll tackle that big question, did David's parents really abandoned him?

We'll also look back at an earlier story in Tanakh that may have inspired this entire Miss Moore.

We have so much more to.

Unpack.

Thanks for learning with us and we'll see you in Part 2.