And tell us also why it's important in terms of how you operate as a rabbi.

Yeah, maybe to start to say that despite what you might think, the angel of death doesn't appear in the Bible.

And I think that many people associate the angel of death with the 10th plague in Egypt, when God passes over the houses of the Israelites and kills the Egyptian firstborn, which is where we get the word Passover for Pesach.

But the Bible never says the angel of death.

It refers to the mashchit, the destroyer.

And maybe that's a destroying angel.

And maybe over centuries, the angel of death has kind of coalesced from that.

I

How should we really understand this act of zeal in light of God's approval?

It's interesting, isn't it? O-one of the fascinating things about this story is that we get half of it at the end of last week and half of it at the beginning of this week, and that's quite an unusual situation in, in the, um, in the structure of how we read Torah.

And it, it almost feels to me like the rabbis wanted us to disassociate the reward somewhat from the act, like that we get-- It's, it's quite peculiar that we get this division between the two.

Um, very rarely do we experience that kind of break in the story halfway through.

Like, and it's quite a short story, you know, it could all have been in one Parashah.

Um, and the zeal is interesting as well.

You know, the Hebrew is kinah, and kinah is often translated as jealousy.

Uh, what does this paradox then maybe teach us about peace, covenant, reconciliation? What, what's, what's the meaning of this covenant of peace, do you think?