No, and here's the thing, most of those children didn't have parents, like the parents had perished. They were hidden with these, you know, Christian couples or families. So they weren't going to be going home, you know, they weren't going back to family, they were going to Judaism. And that's where for me the kind of moral blurriness of it came in, because you're taking a child who has had so many ruptures, they lost their first family, they were placed in a second home, to try to be, you know, rescued during the war. And now the war ends, and they're taken again, to be returned to their to Judaism. But that might mean a Jewish orphanage, or it might mean a kibbutz, but it doesn't mean you're going home. And it was really complicated. Because the people who are doing this work were mostly Holocaust survivors, they have lost everyone, you know, in their families and their villages, and to think of leaving Jewish children behind was very painful. And after such annihilation, they were trying to rebuild the collective, and it felt like a moral imperative to do so. I think it also felt scary to leave them in Polish settings, in particular, because anti semitism was so rampant, just after the war, even as much as during and so I think they felt a kind of personal responsibility, if they knew there were Jewish children hiding, they should get them back and get them out of there. Because even if the family was loving, and accepting, there were neighbors that were villagers, there were other people, and it felt very dangerous. And I should say, thirdly, that something that was pressing on the operatives was a kind of sense of honoring the last wishes of the parents who perished. So you know, the parents put their children in this Christian setting, not so that they would be raised Christian, but that so that they could just be on hold and safe until they could come back and raise them Jewish. And so the idea here is that the operatives would get this children back and raise them Jewish, and it would be a way of honoring the parents who perished. So all these factors were in their minds. But for me, the idea of taking a child out of a home that they might love, you know, their parents and feel connected and feel, you know, safe to move them for the sake of, you know, their Judaism was complex and kind of morally blurry to me. Whereas, you know, some of the operative sort of saving, but there was actually some disagreement about, you know, even what you call this type of, of missions, so sometimes, you know, they would say rescue, but then others would say, No, the Christian family is harboring them were the rescuers. And so they'd say, Well, we're redeeming them, or we're reclaiming them or we're retrieving them and some said we're ransoming them because they were offering money. So there was definitely like, even within the conversation, you could feel the moral texture there.