Episode Transcript
[00:00:00] David. Things about my job is when I uncover a problem, a problem in the text, a problem with the content, problem in the Bible, and we've got a problem.
[00:00:30] It's a very nontraditional problem. According like in the eyes of Judaism, this is not a problem. But I think it's a problem. And I'm going to run it by you to see if you think it's a problem.
[00:00:44] And I'm going to read you some scriptures, some passages for you to identify the problem. It starts with last week's Torah portion, genesis 16 sari. This was before the name change. Abram's wife had borne to him no children. She had a female Egyptian servant whose name was Hagar. In Hebrew, Hagar. And Sarai said to Abram, behold, now the Lord has prevented me from bearing children. Go into my servant. It may be that I shall obtain children by her. And Avram listened to the voice of Sarai.
[00:01:17] Right, that happened. You could do that back then.
[00:01:22] But then hagar conceived. And when Sarah saw Sarai saw she had conceived.
[00:01:30] When Hagar saw that she had conceived, she looked with contempt on her mistress. Sarai then said to Ave to Avram, may the wrong done to me be on you.
[00:01:42] I gave her to you to embrace. And now she's treating me badly. And Avram said, Behold, your servant is in power. You can treat her like you want to. She's your slave. Then Sarai dealt harshly with her and she fled from her. Hagar left.
[00:02:01] And then the next thing that happened is Sarai conceived and she bore a son. What was his name? Laughter. Yitzhak. Like there was a lot of joy. It was happiness. It was an amazing thing. She was an old woman. They had a baby. It was incredible. Sarah said, God has made laughter for me. Everyone who hears will laugh with me over me. And the child grew and was weaned. And Abraham made a great feast on that day. Isaac was weaned. But Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, laughing. So she said to Abraham, cast out this slave woman with her son, for the son of this slave woman shall not be heir with my son Isaac. And the thing was very displeasing to Abraham on account of his son. But God said to Abraham, be not displeased because of the boy and because of your slave woman.
[00:02:56] Whatever Sarah says to you, do as she tells you.
[00:03:03] Okay? So here's the progression in case you're thinking it through. Go into my servant that we can have a baby.
[00:03:12] You'll have a baby with her. And Abraham listened. And then Sarai got very angry and said, I'm angry with you. May this be on you. The wrong done to me be on you. Then Sarai treated Hagar harshly and she fled. And then she said to Abraham, cast out this slave woman. I don't want her anywhere around here.
[00:03:37] Do you see the problem.
[00:03:41] Maybe you don't. Let me tell you what I see.
[00:03:46] Whose fault is all of this?
[00:03:53] Whose fault is Sarah's plight, which ultimately becomes everyone's plight?
[00:04:01] She told Abraham to do it.
[00:04:07] And yes, Hagar behaved rudely to Sarah. But listen, we just blessed our kids in the merit of Sarah. She's the matriarch of the Jewish people.
[00:04:20] She's the model for all women in Judaism. Wouldn't have forgiveness been the appropriate response here?
[00:04:28] And Ishmael a kid taunts another kid, and for that for that, he's going to be banished, separated from his father forever, kicked out, whatever?
[00:04:44] I mean, wouldn't it seem more appropriate for Sarah to sort of overlook these things, considering she's just been blessed with her own child? Miraculously, she's celebrating the laughter of having a child.
[00:04:57] That seems more appropriate, celebrating the good. She's been vindicated.
[00:05:03] She couldn't have kids. She now has kids. But the memory of her childless days are completely gone.
[00:05:12] Problems?
[00:05:14] Does that seem like a problem to you?
[00:05:17] To me, it's at least questions. But that's actually not the problem I'm talking about. You want to know what the real problem I see is?
[00:05:29] God went along with it.
[00:05:33] God went along and sided with Sarah.
[00:05:40] He tells Abraham, do what she said, but isn't she doing it from a mean, vengeful, spiteful place?
[00:05:51] Yes, of course. Every mom would defend their child to the death. I understand that, but this seems extreme for God to be in support of this action.
[00:06:02] I mean, what is it all about? Does he feel sorry for Sarah?
[00:06:08] Did he forget when it comes to Ishmael? Has he put mercy and compassion on hold for just a moment so that Sarah can be justified beyond the problems there, what possible thing could Ishmael have done? The commentaries are full of ideas. He was actually shooting arrows at Isaac and all kinds of stuff that's in the commentaries. But, I mean, such a drastic action. Why did God apparently acquiesce to Sarah's anger? Because that's sort of really what it is, if we're honest. I think we all kind of feel sorry for Hagar and Ishmael, don't we? And you know the story I'm talking about. I'll tell you about it. But is this some divine wisdom that we can't comprehend, or is it as plain as it looks?
[00:07:03] Well, as you might guess, there is more to the story than what you read plainly. And yes, it is divine wisdom because it's a necessary event and everything to do with God's long game vision and plan. And we find some answers, actually, to these questions and these difficulties in this week's Torah portion, which is called Vayera.
[00:07:28] And you will find that all of this has virtually nothing to do with Sarah and everything to do with God.
[00:07:40] Not that we're writing women out of the story in any way, but this Torah portion is a monumentally important Torah portion. In Genesis, you have Abraham meeting these guests. You have Sodom and Gomorrah. You have hagar and ishmael kicked out. And then you have what's called the Akaida, the binding of Isaac, the near death of Abraham's son. All of that's happening in this portion, and the binding of Isaac. You know, of course, this story happens in Genesis 22. Do you know what happens in Genesis 21? Just before that, Ishmael and Hagar get kicked out, the expulsion and courtesy of one of my favorite Torah commentators of late, rav Hanok Waxman. I want to show you something that you might not have noticed about these two events that are side by side in Genesis 21 and 22. You know, hagar and Ishmael's story. I'll give you the summary. Abraham does as he's told by Sarah, by God. He takes them out, expels them. They're out there in the wilderness. It's actually a pretty heart wrenching story about Hagar crying for Ishmael. She leaves him, goes a distance away so she doesn't have to watch her flesh and blood die.
[00:09:06] But God shows up and delivers them and confirms his promise to Ishmael. What was that promise? He will be a great nation, god says Ishmael.
[00:09:17] But why did we need to know that?
[00:09:21] Why the details? Why that gut wrenching story? Why that? Why not just say Abraham kicked him out because Sarah and God said so? And that's it. Sarah wins. Now on to the testing of Abraham and Isaac.
[00:09:39] But that's not what happens. What is the point that the Torah is making? I'll tell you. We'll see some cool things, and you'll find that in both chapters, very important word surfaces, not literally.
[00:09:51] Testing, testing.
[00:09:55] Consider there first the similarities.
[00:09:59] This is a Bible rich message, okay? This is a teaching message. You need to read your Bible to understand what I'm going to tell you. But I'll give you the highlights. I want to look at the similarities between what happens with Hagar and Abraham and Ishmael and what happens with Abraham and Isaac. Have you ever noticed all of the similarities between these two events? Let me point them out. Consider first what's in common. How do both of these events start? Ishmael being sent out. Isaac being brought up by Yashkim avrahamba bokeh and Abraham rose early in the morning. Did you know he did that? He did it for both events. He rose early in the morning. That's very, very prominent in the Isaac narrative, but it's also in Ishmael. He gets up to fulfill a commandment of God involving separating from a son he loves, both of whom who have been given promises their journeys. Both of they're on a journey. Use a variation of this Hebrew root word hailamid chaf, which is where we get the word halacha holech to walk. They are going out. They're both on a journey. And both of these stories, these lines use the term naar in Hebrew to define this lad lads, naar. They are both in grave danger. The danger to both of them. Who puts them in the place of danger?
[00:11:33] A parent.
[00:11:34] Their parent. Hagar leaves ishmael to die. Abraham sends ishmael out. He brings Isaac up. And the resolution of the stories are also equally similar. Incredible, actually. The climax comes when who shows up?
[00:11:52] The angel of the Lord shows up.
[00:11:57] Fear not, Hagar. Do not lay your hand on the boy, he says to Abraham. Fear not, god's going to take care of it. And both stories conclude with the appearance of the solution. What showed up in Ishmael's story water. What showed up in Isaac's story ram. There's safety, there's survival, there's redemption. The stories conclude then with a direct or indirect reference to the lads, to their marriages.
[00:12:27] That happens. All of these things that connect these two stories one chapter apart, though there were no chapters and verses in the Torah story story, there's a little Abimelek in between, but that's actually amazing. And I'm sure you have in your Bible a list of side by side similarities, right? You've written that down, you looked at that, you studied it.
[00:12:52] Abraham's offspring, children of promise, in some way threatened by his own action, which was commanded by God. That's weird.
[00:13:04] They both have it. Each story is, as Rav Waxman points out, a very familiar story to all of us who like to watch Hollywood productions. This is the story of Journey danger rescue for both of them. Journey danger Rescue, the progenitor of a nation.
[00:13:28] Both of these guys, right? Isaac equals Israel, and the Jewish people ishmael equals Arabia. The Arab people, these are the fathers of nations who endure a near death experience before they set out on the course of their future.
[00:13:45] Okay, cool. So they're fathers of the nations in a sense, and they had this difficult test to overcome, but it doesn't actually answer any of the problems that I posed. Why God sided with Sarah, why those details are in there, why Sarah gets to be mean like this. For all those answers, we need to look at something different in the stories. Not what's the same, but what's different, because there are some significant differences. There's a divergence here. First of all, with Isaac, there is a strong determination to see this thing through.
[00:14:24] Okay, Isaac is going up. He had, undoubtedly, by the time this occurs, made drawn the conclusion that who was the sacrifice? Oh, I am.
[00:14:39] I am the sacrifice. His question, Where's the lamb for the offering? Indicates that he had some curiosity or confusion. Abraham's very famous answer, god will provide for himself the lamb for the burnt offering comma my son. But in a Hebrew, god will provide the lamb for the offering, my son.
[00:15:01] Isaac knew what was going on, and he went, certainly not comforting. And yet the wood is on his back, and the Torah says something unique about what they did to get there. Vayalechu schnechim. Yakdav.
[00:15:21] They went on yakdav together.
[00:15:27] They went together as one. It says that three times they were united in the task. Here's the funny thing. It's not funny at all. If Abraham did this, it would completely undo the promise of God, right? This was the child of promise. This is the one they waited for. And so they're both going to do this thing that's going to end the promise.
[00:15:50] The miracle and the promise die with Ishmael. There are some big differences. First off, I want you to understand something that Hagar had no reason to believe that the promise had actually been revoked. She was not asked to kill Ishmael.
[00:16:06] She wasn't asked to do those things. And when Sarah is first mean to her and she goes away, the angel of the Lord confronts her and says, what are you doing? She says, I'm running away from her. She's mean.
[00:16:19] And the angel says, Go back to her.
[00:16:22] Go back to her. Allow yourself to be afflicted under her. That's not nice, but it is what it is. Hagar had to go back, and she knew that her life was kind of going to stink. And this actually is an opportunity to move away from that, to live in freedom, away from Sarah. But this should have been expected. This is the affliction of her mistress.
[00:16:50] But none of that, none of those things with Sarah, that doesn't undo the promise the way that it would have had. Abraham killed Isaac to sacrifice him. So Hagar is not in jeopardy of losing, but in her despair, she wanders aimlessly through the desert, and she eventually becomes lost. This is what some of the commentaries say, that Abraham actually gave them all they needed to get where they were going. But Hagar was in such, whatever the word is, that she lost her way, and they ran out of supplies and they were out of water, so she had no intention about where she was going. Abraham Isaac. They set out. They're going to get there. Hagar is wandering through the wilderness, lost, and it's falling apart.
[00:17:48] And then there's the actual interaction between Hagar and Ishmael.
[00:17:52] How did Abraham and Isaac go yaakdav together?
[00:17:58] What happened with Hagar and ishmael she makes, the Torah says, a distance between them in many ways, physically. She set him under a brush, under a plant, and then she goes away and she leaves him. And so they're separated. He's going to die over there.
[00:18:17] When the water and the skin was gone, she put the child under one of the bushes. Then she went and sat down opposite him, a good way off, about the distance of a bow shot for she said, I don't want to see him die. Let me not look on the death of the child. And she sat opposite him. She lifted her voice and wept. So she's at an emotional distance as well. She's just kind of walking away. She's not offering words of encouragement or calls to courage. She's just abandoned him and given up. That's it.
[00:18:46] But you know what? That's actually okay.
[00:18:49] She's a mom, right? I mean, you can not to say she's weak, she's a mom. This is her son, it's her boy, so maybe it's understandable, but she doesn't handle it like Abraham. The picture of know, the father of multitudes. But there's a really important contrast that needs to be noted here. This is the main point. The contrasts between Isaac and Ishmael, the big one. You keep in mind each of these lads has been called to be the leader of a nation.
[00:19:25] They're great nations, and I want you to note the difference in their response to their Journey danger rescue story.
[00:19:35] We've discussed Isaac's response. I will go put the wood on my back I'll go headlong into it. To be bound to be sacrificed trusting my earthly Father trusting my heavenly father will provide a solution keep in mind he had to do it voluntarily. How many times do you think a hundred year old guy could take a young man and fool nelson him up and tie him up and get him on? It had to be voluntary for Isaac to do it.
[00:20:09] Ishmael wants you to keep in mind we see him at a young age, but he's not a little baby when this is happening.
[00:20:17] He's older. He's not a baby that Hagar needs to that's what we picture, right? She put him under the, under the bush and she had to walk away because the baby was going to die there. He's not a baby. He's at least a teenager, if not a little older.
[00:20:39] But what did he do as his mom loses faith and cries out? The Torah tells us this opposite him. She lifted up her voice and wept. And God heard the voice of the boy. The implication being he also started crying.
[00:20:57] His mom's crying, she's over here, he's over here. He hears her crying and now he starts crying again. Nothing really wrong with it, but that's the progenitor of a nation.
[00:21:16] That's the patriarch.
[00:21:19] That's the brave, courageous guy who's going to lead the Arab nations.
[00:21:28] Where is the resolve? I mean, where is that hero part of the Journey danger rescue? Where is his courage? I mean, that's what we want to see. The will to live, to survive, to overcome.
[00:21:47] It's not there. Yeah, he was thirsty, he was tired, he was dehydrated, whatever. But this isn't the brave father of a nation. Where is the faith that God will provide? Which is exactly what God actually did.
[00:22:04] The text then says, what troubles you, Hagar? Fear not. This is the angel of the Lord. For God has heard the voice of the boy where he is up. Lift up the boy. Hold him fast with your hand for I'll make him into a great nation. Then God opened up her eyes and she saw a well of water and she went and filled the skin with water. And gave the boy a drink. God was with the boy and he grew up.
[00:22:25] So there are similarities in this story, but the differences actually tell a story. It had nothing to do with Sarah.
[00:22:35] God did not acquiesce to Sarah's need to see Hagar put in her place, or to see ishmael this boy punished or spanked because he was rotten kid.
[00:22:46] It had to do with God having a plan from the beginning, knowing what it takes and seeing it through. He knows everyone's personality. He knows ishmael and Hagar and Sarah and Isaac and Abraham. He already apprehends their potential in life.
[00:23:07] He knows, though, that the despair, the division, the breakdown are not the best materials from which to mold the nation of Abraham.
[00:23:18] Ishmael, in other words, had not passed the test.
[00:23:25] And this is a possible explanation for why we needed God to tell us this part of the story. In the Torah, more than just Sarah kicked him out and she was mean to him, and there he went off and did this thing. No, you get to see him in action. You get to see his character. You get to see what kind of man these men would be. God was showing us something. And I want you to remember Abraham said in Genesis 17, he's asking, oh, God, that Ishmael might live before you.
[00:24:03] And God said, no, Sarah, your wife shall bear you a son. You shall call his name Isaac. I will establish my covenant with him as a covenant, everlasting covenant. And for Ishmael I heard, behold, I've blessed him, but I will establish my covenant with Isaac, whom Sarah shall bear to you at this time next year. God did this.
[00:24:24] God knew who the lads were, and he wanted everyone else to know.
[00:24:31] These are the future generations of the Arabs and the Jews.
[00:24:41] Who's the brave leader?
[00:24:44] Who's the one willing to lay it all down and sacrifice himself?
[00:24:50] The answer is in the text.
[00:24:55] But I want to share this other short, interesting consideration and conclude with something for our world right now and going forward. These stories are called they're the tests of Abraham. Different numbers, some nine, some ten. But these two, the expulsion of Ishmael and the binding of Isaac, these are nine in ten in Abraham's. Like, this is the top of the list. These are the hardest things.
[00:25:24] But what we're pointing out and seeing here is that it's a test also for the young men, right? Talk about being tested. They are facing a major, major test. They're kind of the ultimate ones.
[00:25:42] But what I want to say is there is this there's another consideration about tests. Why would God need to test anyone?
[00:25:58] I mean, he's God, right? I just said he knew their personalities. And what's the deal with the testing? Why would the all knowing God need to test anyone?
[00:26:13] He knows the plan well for that. It's interesting to note that commentators look to other parts of the Bible for answers. And there's this. I mentioned this very old book to you already today. Remember what it was called?
[00:26:27] Job.
[00:26:29] Job. It's a story. And in the story, what happens, Job, is this really good dude, right?
[00:26:38] And God says, Job, I like you, actually, let me back up and say I want to point this thing out first, in terms of testing, the commentators, when they're looking for an explanation for something, they look at other parts of the Bible. Yeah, Job, but in this thing here's the suggestion that's offered.
[00:27:09] It says in Genesis 22, by the binding of Isaac, it says, and after these things, God tested Abraham, or Abraham was tested right after these things, that word things.
[00:27:23] It also means in Hebrew, deverem. It's the book of one of it's the fifth book of the Torah. It also means what? Deverem means things and words.
[00:27:35] Okay. So the commentators read this Genesis 22 section and said it was after these words in which Abraham was tested.
[00:27:51] What difference does that make?
[00:27:54] Well, in the Talmud, in the Book of Jubilees, it asks, what words?
[00:28:03] What is this? You know whose words they were?
[00:28:08] The same speaker who spoke to God about Job in his book.
[00:28:13] The idea is that the adversary came and said, I know. I see him down there. God Abraham. Same job. You know, same thing with Job. Test him. Put him to the test and see what happens. I guarantee you he'll fail.
[00:28:38] And it was after those words that God tested Abraham. There were words in heaven regarding Abraham, that he was faithful in everything that he told him, that the Lord loved him, and in every difficulty he was faithful. Then the Satan like angel this is from the Book of Jubilees mastima came and said before God, behold, Abraham loves Isaac, his son, and he delights in him above all else. Tell him to offer him as a sacrifice on the altar. Then you'll see if he'll carry out his command, and you will know if he's faithful in everything through which you test him. That's one. The Talmud also goes on to say that Abraham made a great banquet on the day that Isaac was weaned. At that time, Satan said to God, master of the universe, you've blessed this old man at the age of a hundred years with offspring yet. And then Satan is picking in God's ear. And so why the test? This text says, because Satan wanted to see if he was worth his salt. And that's exactly what happened in James.
[00:29:51] But the critic argues the Torah contradicts that itself. Because it says when Abraham has the knife, when he's about to do it, do not stretch forth your hand to the lad, nor do the slightest thing to him. For now I know that you are a God fearing man. That's the angel of the Lord speaking on behalf of God.
[00:30:15] Now, I know now that you've done it right. So that completely contradicts that thing that says god is literally testing you because he didn't know. And now all of a sudden, because you were going to do it, he does know. There's a difficulty, that Hebrew word that spells I know, Dalit, I int can also be read in such a way as to say, I have made known.
[00:30:49] So that changes significantly what is happening here.
[00:30:54] It was indeed a test. But then what we read in some of the extra biblical texts, what does this change? I have made known to everyone that you are the one who loves me. And so with your son, even Augustine was on board with this idea.
[00:31:15] St. Augustine abraham was tested through the offering up of his beloved son Isaac to prove his pious obedience and so make it known to the world, not to God.
[00:31:29] You tracking with me on that.
[00:31:32] So the same could be said for Isaac, who went forth with bravery. His story was known. We see what God already knew. When you contrast the stories of Isaac and ishmael there's a hero and there's a not hero, there's brave and courageous and bold and walking into the fire and there's hiding under a bush, crying like a baby.
[00:32:01] Thus the test had at its core maybe a proof to Satan, maybe to other angels, but definitely to the world.
[00:32:10] Isaac is the child of promise.
[00:32:15] From now on, I have rashi says, from now on, I have a response to Satan. And the nations who wonder, what is my love toward you now? I have a reason for. They see that you fear God. Remember that to the nations. Here's the last bit. Many people won't like me for what I'm going to say, but it's okay. You can say whatever you want. That's what our friend told us last week from the college campus.
[00:32:38] Isaac equals the Jewish people. Israel ishmael equals the Arab people.
[00:32:48] And Abraham said to God, oh, that ishmael might live before you. God said, no, but Sarah, your wife shall bear you a son and you shall call his name Isaac. I will establish my covenant with him as an everlasting covenant for his offspring after him. You ready?
[00:33:04] The land of Israel belongs to the Jewish people.
[00:33:09] And it started right there.
[00:33:18] Now we can take a secular approach.
[00:33:21] There's a weakness in the argument when we're talking about the Arab Israeli conflict, and I'm not going to talk about it a long time, but there's a weakness when people say, but the Bible says God gave. Okay, fine. That is fine. The secular approach, though, is this. Let me tell you how this works. When you go to war and you kill a bunch of people and you take their land, that's your land. You keep it.
[00:33:49] It's not nice, but I'm just saying that's how the world works in war. So once you own it, unless somebody comes and takes it back from you, it's yours.
[00:34:01] But that's not the approach I want to take. I'm just saying that is a fact. I mean, we could talk about American history and European all over the place. We could talk israel has never launched an offensive battle to take land from someone. But if you come at me and I put you down, you're going to stay down and I'm going to take what I want. Okay? Anyway, I just had to say that. Let's get back to the holy religious Bible stuff, okay?
[00:34:40] Because I prefer it, actually. It makes me feel much more peaceful. Ishmael and Isaac demonstrated their character. They were both blessed with land and a nation. One rose to the occasion. And through his and his father's actions of faith and courage, god has shown, as he said in our Satan words, thing. God has shown to the world that this Isaac is the line of promise that transfers into the land of Israel and the Jewish people, to be called the chosen people, has caused more grief, turmoil, death, tragedy for the Jewish people than anything else. We didn't choose it. We just did it because sometimes you just got to do it. You just got to be bold and brave and courageous and go up the mountain with the wood on your back.
[00:35:46] But this is the deal.
[00:35:49] God gave the land to Isaac's descendants, and he has shown this time and time again through miraculous battles and wars and much loss of innocent life, it is ours to defend. I say ours. I'm not on the ground defending it, but it is ours.
[00:36:08] Those who are Jews and those who are connected to Israel through the blood of Messiah, it is ours, theirs to defend. Through Abraham, the world has been blessed, but specifically through the line of Isaac, through the Jewish people, the world has been blessed in so many ways. And through the Jewish Messiah, a descendant of Isaac, not of Ishmael, the world will be forever blessed, and his feet will touch down on the land in Israel where the sons and daughters of Abraham, Isaac and Jacob have defended and laid claim to the land that God gave them. And Abraham, yeshua, said he saw my day and rejoiced. Well, buddy, when we see it, in the end, Abraham and Isaac will be rejoicing when they see the day. And finally, finally, the testing will be completed, for God will have confirmed and reconfirmed the covenant, and the people of Israel will live.
[00:37:32] Am. Yisrael chai. Shabbat. Shalom. Oh, you know what? You know what? This is the last thing I'm going to tell you.
[00:37:41] I've been telling you about standing up and being strong and finding a way to make a difference and communicating. I had a guy at the gym yesterday. He came up to me and said, you're a rabbi, right? I am. What do you think about all this? Oh, that's a long. Conversation. He goes, My concern is if we're over know, fighting, sending money to Israel, which is fine, and then we're going, I'm concerned China's going to bust in here on our shores. And I mean, what are we going to mean?
[00:38:18] What do you think? I said, I don't think about that. I think about the dead people and I think about the hostages and I think about the war. And I think it's important that you understand that in Israel, I mean, in Australia there was a rally where people were chanting gas the Jews. That's what I think about and that's what I think you should think about. He's like, but that's what I mean by standing strong, be bold, talk about it, talk about it. Not get in people's faces, but just have a reasoned response. And I want to say this, and this is not self promotion in any way, but last week's message is something that people need to hear. What I said here and every single person here on Shalom, at home in here, every one of you should post that message somewhere that someone is going to be challenged by it. And you have to be prepared for the fact that they might. And then be ready to rise to the occasion. But share things. That's a simple and easy thing you can do to put it out there. It has nothing to do with of whether our synagogue grows or anything like that. It's about truth and battle, which is what we can do from 6000 miles away. Okay? Shabbat. Shalom.
