Parshas Korach: Be the Best JEW You Can Be; Be the Best YOU You Can Be! - A Shlichus Essential

BS"D

Dedicated l'ilui nishmas and to the everlasting legacy of the Rebbe - Rabbi Menachem Mendel Schneerson - of righteous memory.

***************************************

A little backstory..:

Among the general world - the Jewish People, also imperfect mortals included - there are a.) individuals who teach us what we must do, and b.) individuals who teach us what not to do.  There are those who've achieved enduring eminence, and there are also those who've alternatively created for themselves a legacy of infamy.  Korach was one of ours who, in both cases, fell into the later category.

"Vayikach Korach ben-Yitzhar ben-Kehas ben-Leivi v'Dasan va'Aviram b'nei Eliav v'On ben-Peles b'nei Re'uvain - Korah the son of Izhar, the son of Kohath, the son of Levi took [himself to one side] along with Dathan and Abiram, the sons of Eliab, and On the son of Peleth, descendants of Reuben." {Bamidbar 16:1}

Korach 'took' himself from the midst of the congregation of Israel, separating himself so that he might dispute the establishment.  Also, demagogue that he was, he 'took' others as well with his words, from laymen to heads of the Sanhedrin - especially among his neighboring Reubenites - swaying their hearts to rally to his cause, insisting he meant only their shared good.  Korach's accusation?  Moses and Aharon had assumed too much greatness for themselves, patronizingly and selfishly (G-d forbid).  Their father Amram and his brothers numbered four.  If Moshe merited the Malchus (kingship), then the offspring of Amram's immediate junior - Izhar - should be destined for the next position of Kehunah Gedolah.  That would be Izhar's son, Korach.  However, G-d willed it otherwise - that Aharon should assume the priesthood.  Korach's mutiny was a blatant disregard of the Divine ordination, and the truth that Moshe and Aharon acted by G-d's word alone.  Korach's objective?  Compel the brothers - especially Aharon - to step down, and allow him to acquire what he perceived as fittingly his.  A further reasoning Korach gave was that "kulam kedoshim - all (of the Jewish People) are holy;" so why should the roles of spiritual and national leadership be Moshe and Aharon's alone?  They all heard in unison the proclamation at Sinai, "Ani Hashem Elokaichem - I am Hashem your G-d;" so why the nepotism?

At the distressing accusations and complaints, Moshe felt despair.  He began to reason with the rabble-rousers gently, and only harshened in face of their adamancy; nevertheless, they continued to rebel against him.  Moshe then proposed a test for the sake of Heaven, to clearly establish that it was indeed Aharon and his sons after him who were Divinely endowed with the priesthood.  Korach and his company of two hundred-fifty men - along with Aharon - were to take censers, fill them with Ketores (incense), and place fire upon them before the Tent of Meeting, and see whose G-d accepted.  Hashem's Cloud of Glory descended upon the Mishkan (Tabernacle); it was Aharon's Ketores that found favor.  Moshe urged the Bnei Yisroel to distance themselves from Korach, Dasan and Aviram's tents, and proclaimed that with if these men would die in a way no person had perished before, it would be a sign that Moshe was simply a messenger of G-d in all his deeds, and didn't appoint Aharon, his sons, or their relative Elizaphan ben Uziel over the Levitic family of Kohath of his own accord.  If Hashem didn't cause the mouth of the earth to open up and swallow Korach, his accomplices and all they possessed, which was the forewarned sign, Moshe declared that Korach would have been entirely correct, and Moshe was only in it for himself.  The wonder was divinely wrought: the earth split beneath Korach, Dasan and Aviram, and swallowed them and all that was theirs alive into the grave.  And what became of the remaining two hundred-fifty dissenters who'd brought firepans of incense before Hashem?  Hashem sent a fire to consume each and every one of them.  Their pans, sanctified in holy service - albeit performed by the wrong people - were forbidden from benefit, so Elazar Hakohen beat them thin as an overlay for the Mizbeyach Hanechoshet (the copper altar).  They served as an eternal reminder of the price of rivalry, strife, and scorning Hashem's will; for indeed, the battle and mutiny of Korach v'Adaso was essentially a battle and mutiny against G-d.

Don't be misled by the warped perception that Moshe and Aharon comprised a totalitarian elite who eliminated anyone who stood in their way of free reign, and Korach was a martyred victim of a sorry fate.  Ultimately, when all is said and done, G-d is just, and it isn't up to us to affirm or criticize His ways.  He's been managing quite fine since long - actually, infinitely long - before we humans came into the picture, along with the rest of creation; He knows what He's doing.  Still, we can perhaps find reason, or at least endeavor to, in the gravity and details of Korach's error and end.  That reason may be multi-faceted, and undoubtedly runs deep.  I've been considering this Torah episode extensively in the past week, and would like to share with you some of my personal reflection and insight on a timeless lesson we can learn from the eternal words.  If we succeed in applying the Torah to our own selves and lives, we will be authentically "leben mit dehr tzeit - living with the times!"

************************************************

I frequently quote Seeds of Wisdom, an anthology of the Rebbe's wisdom culled from his talks, meetings and correspondence, compiled by Mendel Kalmenson.  A personal favorite of Rabbi Kalmenson's grounding lines is, "Material discontent is a vice; spiritual discontent is a virtue."  We are heartily encouraged to aspire and strive to emulate the outstanding traits of the Torah leaders of our generation, and our role models; and also, to apply their example practically in our own lives, at our own level.  However...  we shouldn't seek to become their carbon copies.

As people, we have a general protocol, to establish civilization and uphold moral order.  As Jews, we share an expanded common mission in this world, to spread forth the knowledge of the One G-d, and sanctify Him in everything we do.  And then, we have our individual quests and callings.  We all were formed in the image of our Creator, but He invested each of us with unique gifts, characteristics and strengths, Divinely tailored to suit our individual purposes in this world.  Every single one of us has been endowed with a separate, personal Shlichus to carry out in this life.

When we discover just what that special mission is, reflected by our distinct soul, all our activities and business should be directed in achieving that purpose.  All the fragments of our daily lives will be bound with that unifying thread of intent, and we will thus be able to effectively elevate and transform our specific corner of the world Divinely ordained for us to repair.

Korach was dissatistfied with whom he was created as.  He desired Aharon's place of Kohein Gadol, the High Priest in the service of G-d.  At face value, we take it that Korach envied Aharon's glory and status, superficially.  However, other commentaries and Chassidic Masters explain that Korach envied Aharon's position for the closeness to G-d and liberation from all worldly pursuits it occasioned - something indeed sacred and valuable.  Nevertheless, Korach wasn't meant to be the Kohein Gadol.  Moshe reminded him that he was a Levite, who bore a cherished Avodah of his own:

"Ham'at mikem ki-hivdil Elokay Yisrael es'chem may'adas Yisrael l'hakriv es'chem eylav la'avod es-avodas Mishkan Hashem v'la'amod lifnei ha'aidah l'sharsam - Is it not enough that the G-d of Israel has distinguished you from the congregation of Israel to draw you near to Him, to perform the service in the Mishkan of the Lord and to stand before the congregation to minister to them? {Bamidbar 16:9}

The Levi'im merited their own significant service in the Mishkan (and later on in the Bais Hamikdash - Holy Temple), such as singing before G-d, guarding the Sanctuary, assisting the Kohanim, and transporting the Mishkan.  The children of Levi in general filled the vital role of spiritual mentors and Torah educators to the rest of Klal Yisrael.  Korach himself was so no small fish; he was a head among the Kohathite family, who bore the holiest furnishings of the Mishkan when the nation journeyed.  Moshe continued, upon which Rashi elaborates, that, 'Hashem drew you near to service from which he has distanced the rest of the congregation of Israel!'  "Uvikashtem gam-kehuna - and (now) you seek the kehunah as well?" {ibid. 16:10}

Perhaps we can begin to understand the rationale of Moshe's concern, and the gravity of Korach's misjudgment.

The Alter Rebbe, Rabbi Schneur Zalman of Liadi, of righteous memory, teaches that there lives and leads a Moshe Rabbeinu in every generation, and each subsequent leader actually possesses the soul of the original Moshe Rabbeinu.  One duty of the multi-faceted role a Rebbe plays, is that he helps us discover our express missions in this world, and inspires us to devote ourselves to the task; he helps us recognize our role of candle, for which he gives us the match to ignite ourselves.  A significant element of his leadership is raising others to become leaders - not just followers.  We see this manifested clearly in the episode of our focus between Moshe and Korach, as the former endeavored to gently redirect his disquieted colleague, guiding him to appreciate the unique and precious role he was indeed so fortunate to have merited, and to reaccept it with meaning and commitment.  What an incredible opportunity Korach had to positively influence the Bnei Yisroel, in his own way, through his own leadership!  Unfortunately, Korach turned a deaf ear, and a valuable opening for Teshuvah, growth and self-discovery was lost.

To quote the esteemed Rabbi Jonathan Sacks, "G-d loves diversity."  Quite intentionally we were all created varying and colorful.  As Korach mistakenly assumed in his crusade for democracy and uniformity in terms of Israel's Divine service, it is not when all components of a greater whole are identical that harmony is achieved.  Rather, it is when all those different components, energies and strengths, are united with a shared goal: essentially, to serve Hashem and uphold His Torah, illuminating the entire world with it.  Is it possible to build healthy homes and function as a world without both men and women, each making the unique contributions that define them?  It is sad indeed when a woman feels compelled to act like a man in order to be validated; she spurns the gifts and nature G-d graced her with as a female, whose influence and nurturing are incredibly powerful.  Likewise with men.  From the beginning of both genders, Hashem had a distinct modus operandi in store for each of them.  Their differing essential energies and mentalities are both required to perpetuate humankind on our mission.  Similarly, the wonder of the human body is an intricate composition of numerous organs and limbs serving vastly different functions; yet, they all come together in one miraculous body working at maximum efficiency and in mind-boggling harmony.  This concept is also applicable in trying to understand G-d's Sefiros, His Divine attributes and expressions.  For example, Chessed (giving, kindness) is the polar opposite of Gevurah (restraint, severity), and the attributes stemming onwards from them also mirror their conflict.  The world and all as we know it cannot come into creation and continue to exist by one without the other, so they are first united together in the attribute Tiferes (splendor, Divine harmony).

Korach hit home with at least one insightful point: "Ki kol-ha'aidah kulam kedoshim u'besocham Hashem - The entire congregation are all holy, and the Lord is in their midst." {Bamidbar 16:3}  The mortal king is no different from the servant, nor the scholar from the layman in regard to how G-d resides among them all equally, and they are unified in their collective duty to Him.  It is simply that in respect to their unique roles in society - and who they are inside - they each express, demonstrate and work towards their essential purpose a little differently, with their own flavor, from where they stand and how they serve.

You needn't be of the same faith, ethnicity, community or level of observance to live by this truth.  A poignant example I would like to share is a story of the Rebbe is a private meeting with a Reform rabbi.  This visiting rabbi was considering retirement from the pulpit after many devoted years of service.  When he turned to the Rebbe for counsel on this pivotal decision, the Rebbe discouraged him from retiring, and instead motivated him to continue.  The Rebbe explained, "You're a soldier on the front!"  The Rebbe looked at this community leader - notwithstanding that his approach to Judaism radically differed from his -  and perceived a soldier, fighting on the battlefield of this world for the Jewish future, and supporting his fellow Jews, spiritually, communally, etc.  Ever so rarely did the Rebbe suggest or even hint to those seeking advice should become a chossid.  One of the Rebbe's greatest legacies was encouraging people to 'be the best YOU you can be.'  The Rebbe was visited by Jews and gentiles alike; when speaking with other Jews, he never pressured anyone to become "religious;" rather, he urged them to 'be the best JEW you can be,' to treasure their inner selves and to uphold G-d's Torah to the best of their ability.

We must be happy and accepting of how and whom Hashem's created us as - Kohen or Levite, man or woman, short or tall, impoverished or wealthy, exuberant or introverted.  He provided us with all the tools we need to succeed. It is up to us to inject those gifts and strengths with life, and bring the purpose they were created for to fruition.  We each have our part, and must give it all we got, with dedication and joy in our portion.

We can then forge on as a lamplighter to all those around us, transforming the world - one more light,  one more soul, one more Mitzvah at a time.

********************************

We are taught that the life and merits of one who has passed on uplift the world on a greater level than ever possible to achieve in this world.  Together, let’s think about how the Rebbe's impacted our lives personally; let's try to internalize his vision; and wishing you a meaningful Gimmel Tammuz.

May we merit to see the Yom Shekulo Shabbos and Geulah Sheleimah NOW, with our luminaries and forbears leading us into Eretz Yisroel, and Hashem feeling delighted and comfortable to reveal His Presence in our world.

Shabbat Shalom!

Parshat Mattos-Massei: Step Forward, Speak Up

BS"D

Good Erev Shabbos!

I dedicate the following divrei Torah l'ilui nishmas Dovid ben Sarah, and for a refuah sheleimah for Raizel Sarah bas Liba Shaina.

***********************************

From this week's sidra, we can derive some great lessons in leadership.  Today, we'll discuss how a good leader speaks out when something is wrong, either with fire or gentleness, according to the situation.

************************************

After a few vital teachings on the importance of vows and their utterance, and especially a woman's obligation with them, which is what our portion opens with, we read Hashem's command to Moshe-- one last deed before his soul would be called back Home.  This was a serious instruction to wage war against the Midyanim (Midianites) "who harassed you", as retribution for their schemes to degenerate the Jewish People and tempt them, in order to evoke Hashem's fury upon His people.  These tragic events brought upon them a plague, claiming numerous lives, which only ceased with the zealot Pinchas's redeeming action.  You can recount the aftermath in the beginning of Parshat Pinchas.

Moshe transmits the word of Hashem to the people (Bamidbar 31:3), and battle plans are formed.  Moshe sends "elef lamateh latzava osam v'et Pinchas ben-Elazar haKohein latzava - a thousand from each tribe for the legion, them and Pinchas son of Elazar the Kohein, to the legion", and the attack ensues.  The Israelite legion destroys the city, killing the men, the five idolatrous kings, and Bilam, the troublemaker of our parsha a few weeks ago.  Bilam was in fact the one that organized for the women of Midyan to enter the Bnei Yisroel's encampment, to introduce immorality and idolatry; his last shot at bringing down the nation, since he failed to curse Israel.  Jumping back to the present, the Israelite legion collects the spoils of the war, the Midyanim's cattle and flocks, wealth, and... women, with their young children.  They bring back their gatherings to the camp, and, with great honesty, present all of them to Moshe Rabbeinu and Elazar, the new Kohein Gadol.  Moshe, however, isn't quite pleased.

"Vayiktzof Moshe al pekudei hechayil sarei ha'alafim v'sarei ha'maios habaim mitz'vah hamilchama - Moshe was angry with the commanders of the army, the officers of the thousands and the officers of the hundreds, who came from the legion of the battle." {Bamidbar 31:14}

But why?  The army carried out the plans, just as they were instructed, they took down the terrible Midianite city, and they were even scrupulous in presenting to their leaders the spoils of war, not squirrelling them away without a word.  Where did Moshe find fault?

With the captives of the battle:  n'shei Midyan - the women of Midyan.  This was by no means a misogynistic attitude.  The problem was, that these were the same women who, under Bilam's direction, propagated so many of the Bnei Yisroel to sin at Peor!  These women were the intentional catalysts for so much tragedy, and an indelible stain on the nation.  Moshe opened the people's eyes to this realization, and followed it with directions to eradicate the boys they took captive, and any female who was a wife to someone, or a girl who had reached a marriageable age.  (Young and innocent children, however, were spared, and raised among the Bnei Yisroel.)

Perhaps this seemed cruel.  Perhaps it wasn't, at the time, Moshe's most popular campaign.  Yet, as the leader of the people, Moshe had to speak up.  It was totally impassable, to bring back into the midst of the Jewish People, someone that had caused such decline and downfall. History could not be allowed to repeat itself...

Let us note exactly whom Moshe addressed with his rebuke, in pasuk 14 (above).  He spoke to "pekudei hechayil - the commanders of the army".  Why them?  This is another lesson in leadership, and responsibility for others:  Since these men were heads of the battle, the foot-soldiers' missions were in their hands, and under their direction.  The commanders were instrumental in the fate of the soldiers-- would they lead them, with G-d's Divine assistance, to success, or would they slip in their judgement, and bring the legion to failure?  A leader is also entrusted with the guidance and welfare of the fighters, physically, emotionally, spiritually...  The army commanders of our sidra led the nation to military success, but they failed to rebuke their men, in bringing back to the camp, captives who should've been sentenced along with the rest of the Midyanim.  The heads were responsible for the actions of their warriors, so the 'guilt', and Moshe's reproach, lay on them.  (Recall, that when the ancestors of the Shevatim, took their brother Yosef, and sold him into slavery, it was Reuvain who trembled first, fearing his father's fury.  He, as the firstborn, knew the guilt of the deed lay on his shoulders, since he should've influenced his brothers to change their ways, thereby avoiding Yosef's exile as well, even though he didn't participate in the sin.)

We now know why Moshe was angry, and what was the basis for his chastisement.  A leader is justified in becoming angry at his people when warranted, especially when the anger is channeled towards a problem, and redirects it to develop a constructive difference.  But at the same time, we know anger has a good share of negative aspects.  Even with good intentions, anger never comes without a price.  In his vexation with pekudei hechayil, Moshe neglected to inform the people of what exact measures were to be taken with the possessions and vessels they had claimed, presently unkosher, from the Midyanim.  His upset state precluded him from doing so, casting a mist over the mind that only anger can create.  He only told them that the keilim, vessels, must be purified. (That is, with the waters of the parah adumah.  This ritual of sprinkling the sanctified mixture was also carried out on the warriors, who became ritually impure in battle and contact with death, and the captives who were allowed to survive.)

This is where another individual steps forward, and speaks up:  Elazar haKohein.  He elaborates upon Moshe's urgencies, explaining the laws of Kashrus, as follows:

"Zoht chukat  haTorah asher-tzivah Hashem et Moshe:  'Ach et-hazahav v'et-hakesef et-han'choshes et-habarzel et-habdil v'et-ha'ofaret.  Kol davar asher-yavo va'aish ta'aviru va'aish v'taheir ach b'may nidah yit'chata v'chol asher lo-yavo ba'aish ta'aviru bamayim.  V'chibastem bigdaichem bayom hash'vi'i ut'hartem v'achar tavo'u el-hamachaneh. -- This is the decree of the Torah, which Hashem commanded Moses:  Only the gold and silver, the copper, the iron, the tin, and the lead-- everything that comes into the fire-- you shall pass through the fire and it will be purified, but it must be purified with the water of sprinkling; and everything that would not come into the fire, you shall pass through water.  You shall immerse your garments on the seventh day and become purified, afterward you may enter the camp.'" {Bamidbar 31:21-4}

Here, Elazar gently reminded Moshe, and those present, that there is more to making the vessels fit for use, in other words, kashering, than the ritual sprinkling.  There is also the precise process, and set of guidelines, for what is permissible, and how to, purge it.  You see, the above-mentioned metals, all absorb the taste of their contents.  Certainly, there were vessels that the legion claimed, that were formed from these materials, and it was obvious that they had been utilized in the preparation of prohibited cuisine, rendering them unkosher.  The traces of treif food required removal before the keilim's sanctified use, and that was something that even the precious mitzvah of sprinkling the parah adumah's ashes, could not accomplish.   Elazar clarified Moshe's intentions to the people, and made a Kiddush Hashem.

In this scenario, Elazar steps forward as a leader, assuring clarity, and adherence to the Hashem's word, the Torah.  He realized that Moshe Rabbeinu's message may not have come across clearly, and helped the situation along by re-instilling the knowledge, and speaking up when necessary, preventing any misunderstanding or misconception.  I paraphrase the Rebbe, with a jewel of advice in a Yechidus (private meeting), with a man who was considering, but unsure, about creating an honest, informative newspaper:  "What right do you have to withhold what you know?"  If you know something that should be spread and shared, don't hesitate-- the world needs it!

*******************************************

We all know that it takes courage, and sometimes a bit of good chutzpah, to speak out for what we know is right.  When we see something in error taking place, we should ask ourselves if we can possibly remedy the situation, and redirect it along a more positive course.  Sometimes it's a struggle to select the appropriate words, whether it's a parent admonishing a child, a mentor patiently guiding a struggling pupil, or even one of us halting a group from a discourse of Lashon Hara.  But when we, figuratively,  take Hashem's hand, and turn to Him for help, to His Torah for guidance...  Then He will put the words into our mouth.  Don't be afraid to rise up to give what you can to the world.

What have you striven for, in your personal leadership?  What have you spoken up for, or against?  Please, I encourage you, share your story in the Comments section below.

Parshat Pinchas: B'tocham - The Right Perspective

BH

Good Erev Shabbos everyone!

This week's parsha-post is dedicated l'ilui nishmas the Lubavitcher Rebbe ZT"L, of righteous memory.  *

*********************************************

At the close of last week's Torah portion of Balak, we cringe as we recount the display of uncalled-for and forbidden intimacy, between a leader of the Shevatim, and a Midianite princess.  If consequences weren't carried out, to stop this behavior that would have an extremely adverse effect on the morality and responsibility of the Jewish people, the plague G-d chastised His Children with would've continued to ravage, and things would've gone downhill from there.  But, Baruch Hashem, someone arose from amid the congregation.  Someone fiery stood up and took action that needed to be done.  Someone eliminated the propagators and their sinful example from the nation's midst, so no further harm could occur, and thereby made an eternal Kiddush Hashem (Sanctification of G-d's Name), and G-d accordingly annulled the plague.  This unforgettable "someone" was Pinchas, the Levite grandson of Aharon the Kohen Gadol.

This week's parsha opens with G-d's praise of Pinchas's zealotry in the face of a dark time, and his Divine reward.**

"Vaydaber Hashem el-Moshe laymor:  Pinchas ben-Elazar ben-Aharon haKohein haishiv et-chamasi meyal Bnei-Yisroel b'kano et-Kinasi b'tocham v'lo-kilisi et-Bnei-Yisroel b'Kinasi - Hashem spoke to Moses, saying:  Phineas son of Elazar son of Aaron the Kohen, turned back My wrath from upon the Children of Israel, when he zealously avenged My vengeance among them, so I did not consume the Children of Israel in My vengeance." {Bamidbar 25:10-11}

The commentary on these pasukim in the Stone Edition Chumash, directs attention to "b'tocham - among them".  Let's learn.

The Torah is making an enlightening, and in fact very practical indication, by use of the specific word "b'tocham".  When one is facing a serious issue, especially when it concerns other people, and he/she is aware that action must be taken to redirect the negative course of an event, they must act from a particular position and with the right perspective, among those involved.  Even when one is compelled to assert themselves with passion and vehemence, to bring justice to an erroneous affair, as did Pinchas, we mustn't quench the issue with hate or anger or dictatorship.  Rather, when we try to help along a troubling situation, we must work from among the others involved, b'tocham.  Act out of sincere desire to repair the pain and trouble.  Act out of love; love for others, love for doing the right thing together, and enthusiasm for rising up to our full potential as servants of a higher and wiser Guide and His teachings.

Change in a situation is most effectual when you can relate to those who are joined in the situation.  You can't really make a difference while looking on from the outside.  I am not saying, for example, that you should launch right into a fight and choose a side, or try to taste for yourself what you are trying to stop.  Rather, it's crucial to recognize that you are a person, one of your brothers that you are trying to help or inspire to do better, and you can grow together, and escape the metaphorical muck you may be stuck in.  Try to understand what the situation is, acknowledge the people concerned, and then you can  truly identify with them, and what needs to be done, to bring about positive and everlasting change for you all.

Wishing you clarity and passion in all of your pursuits, and continue to create a Kiddush Hashem wherever you go!

*************************

(* Footnote:  I chose this parsha post to dedicate the to Rebbe of righteous memory, for a specific reason.  The Rebbe exemplified this lesson of Pinchas;  That whenever a time or event called for zealous and vigorous action to elevate it, the Rebbe always carefully identified the root of the challenge or trouble.  And when guiding those who sought his advice on numerous matters, he always reached out to the person on their own level, and often finding 'common-grounds' on which to relate to the individual.  In this way, I believe, he acted like Pinchas:  He wasn't not afraid to take action when necessary, yet he considered himself joined to the people.  And with this profound gift, he changed and refined the world as a whole, igniting one soul at a time.)

(**Footnote:  The Divine reward G-d bestowed upon Pinchas for his deed, was declaring him a Kohein.  Rashi explains that the original decree was that Aharon, his sons, and future offspring would take on the Kehuna.  However, Pinchas was already alive at this time, so he was not included in the "future offspring", and only possessed status of a Levite.  But with G-d's pronouncement (Bamidbar 25:13), he assumed position of a Kohein as well, aside from Hashem's promise of His covenant of peace.  Ibn Ezra teaches alternatively, it was a vow that Kohanim Gedolim would descend from him.)