Confronting The Challenging Law of Eshet Yefat Toar | Rabbi Neil Winkler | January 1st 2026

We're beginning with a a sh that is uh a specific mitzvah and as we're going through the mitzvah of and we've gone through already about five six weeks of shimm of whether it is the introduction to the sim whether it is the timing of that first uh few few chapters or the uh asser or the other sections each of them were really by themselves independently something we had gone into. So before we close the um other details about um safer varium and believe me there are many others I I can't do the whole thing I could but I don't want to uh uh we but I want to go through what may be what many feel is a very difficult mitzvah now I will call it a mitzvah uh of what we call in Hebrew the a theet yafatra aset get your fat Torah means simply a beautiful woman. That isn't the problem by the way. A beautiful woman isn't problem. The problem is that the mitzvah itself talks about during time of war if a um an Israelite who's fighting in the war goes to the enemy and he sees a beautiful woman and wants to uh to have her and how he can what he must do to do to do so. And certainly in the uh year I remember we used to say the 20th century 21st century uh it's a difficult story to have people understand. Um I'm I often tell people that although because I should say because the Torah is eternal it doesn't only mean that it applies for today. Certainly it does. But it had to apply also for the first 2,000 years before we got better yet 3 and a half thousand years that we had to get to society as it is now. There were societies before us and the Torah had to also deal with that time. The miraculous divine concept uh thou Torah is that indeed it was timely then also it is as I want to say a book that is timely and untimely it's always good. I'm going to give uh uh to give out now the uh [clears throat] source sheets and let's see which ones are nicer than the other ones. No, there we are. I just because you're nice, I'll give you the ones that are stapled together so they don't fall before also because that's the only ones that I have. Uh anyway, uh let me give you the the uh source sheets and I tell you uh don't be surprised if this will take us a little longer than this one she Okay. Especially because I talk too much here. Two. Okay. Oh, I got an extra one. Yeah. And eeny meeny miny mo. What's the last one? That was the hardest one to get here. Okay. >> Thank you. All right. Some of you may actually have four pages. Others who uh may have just two pages and they'll have two sides because I was wise enough to finally get a two-sidedly done. But but anyway, it's just basically four sides, shall I say, that we will be having. Let me begin. The truth is, as I told you, that it it is a quote unquote problematic mitzvah. It's not something that we would expect in to have in the Torah. The concept of taking a woman who is a P bad rather and taking her. So, let's begin with what the Torah says. And as you know, we've been doing here for years. I have a rather unique approach of actually looking at the text and finding out that the text isn't always what we learned when we were coloring the coloring books in the second grade. Um uh and it also and that's why I prefer doing this opens up our eyes to oh that's what the Torah really meant and Kazal had a wonderful approach a different approach for their own reasons as to what lessons they wanted to teach but the text is not always the same thing. So let's see what the text says as we read. Notice you have put it I have the English the English translation as well. when you go to battle against your enemies and Hashem delivers them to you and you take some captives and among those captives you see a beautiful woman and you desire her and you take her for your wife >> she's allowed to be non >> don't start with questions I'm just reading the give I'm with trouble here [snorts] given at you shall then bring her into your house and she shall trim her hair and pair her nails. The pay p a r e not that she has to have a pair but you know uh and uh she should discard her captives garb and remain in your house lamenting the loss of her father and mother for one month. After that you may come to her and she shall be your wife. But if you m no should no longer want her, you must release her release her outright and not sell her for money. You must not enslave her since you had your will of her with her. That's the text. Okay. Now we're going to begin with a simple question. All right. And that is having gone through the different parts of the the part of the introduction that of the big pime primary uh basic mitzvot and those who are more detailed even within those more detailed there are sections and we should away. Okay. Um for example uh you have the ideas of uh mikdash and beginning with a we start the mitzvah that is tied to the beta mikdash. Uh after that you have other uh um laws of leadership prophets kings and war battle. And that's what basically we're up to in parat which is how uh this mitzvah starts the how the para begins with this mitzvah of theat to so um let's just start to re try to figure out well what section does this belong to? Does it belong to as it seems to be the laws of war or does it have to do with the laws that come later on specifically the laws of societal deals with what how we deal one with another. Um now to find out where that belongs you have to be saying well okay what was the last mitzvah that we learned. Unfortunately, you got to change to you have to turn the page to the last para the last para para before gavo that is that of akitate I'm sorry which is the para of chauffetim there it ends with the law of um the eggla arufah anyone know the laws of the ela arufah in fact rashi himself um we'll talk about this um The the Eglar Rufa is a story of a uh when one finds a murdered uh a a a murdered um corpse between two cities and no one knows who the murderer might be. So he goes through all of the the the judges of the Sanhedrin is also Zakan that come from the city the closest city and and they uh go through their ritual including saying uh that they are free of guilt that they had no guilt involved here. It wasn't them which also includes asal say that you it is that you you that you knew who it was but you didn't do it but that you don't know you have no idea who it is. All right. Now, that is seemingly, I suppose, if not one of the laws of the um war. But right, I see the connection there. It's connection of death and murder and uh and how one deals with that. Perhaps or perhaps not. When we begin the approach to why would the Torah allow this? Why would it say that you can take a woman non-Jewish? Yes. Uh and marry her understanding because unless you don't understand the laws of for example of slaves and maids and non-Jewish that they must be uh within a certain amount of time they convert they become Jewish. So, so why is this strange law and this is the one that um the rashi has a point. Um Rashi says the reason for this is and here also is our second source the low low Torah. Um, and as it says that this in the italic words, the Torah is reacting against the Yates, I would say, or here in Israel, Yateshara, which is a correct way, the evil inclination, right? Hashem knows that if he would not make her permissible for marriage, then that person would marry her illegally. But if he does marry her, he will eventually hate her and have a rebellious son. That's because the next the next mitzvah that I mentioned here in Kitate is that of the the rebellious son before that the a woman a man with two wives. A mom whom we prefer as one he doesn't prefer. I hate the words hate. Um and uh they said so if you're going to marry someone like that in the end you're not going to like her and uh and and if you do keep her as a wife any child from her she will be rebellious. That's what Rashley says this is why we have this more. So God says well you're going to do it anyway so I'll give you a mitzvah how to do it. Yes. >> Question to clarify. Um so if this man in battle has taken this uh lady from another whatever >> uh and from another kingdom area >> nation >> fine and [clears throat] >> and it it does is he allowed to decide that he should no no longer want her after he's had relations with her or before after if after after he marries her even >> he can decide he no longer wants her may release her >> okay now that comes into play yes the point is and this is one of the major points I'm going to make anyway but I'll get a letter of this that I started with telling you that the Torah is timely and untimely but it's essential to understand that the law had to apply 3,000 years ago What? Don't have those 3,000 years ago. Let's go two years ago. What happens during war? What do animal enemies do? >> 18. >> They kill, they rape, they take what they want to, right? They they bake babies in ovens. This is what the that was not an uncommon thing 3,000 years ago. Some people like to, you know, they obviously there are some nations who get nostalgic and they remember that. So they they do it today also. Anyway, that's what was happening in the society. Here comes the Torah and says, "No, no, no, no, no. If you take her, she's your wife. [snorts] Don't take her as if she is your maid, your your servant, your slave." >> She's not. Why? Because why what would the man do? He would say, "Look, you're nice. I had you. I can't stand you anymore. Goodbye." And what if I say goodbye? I'm going to sell you on an enslaved block. Now that I don't need you anymore, you are my property. I'm going to sell you and I'll make a profit over it. That's where the Torah says, "No, no, no, no, no, no. That's not how you treat her. You took her as a life as a wife. She's a wife. you send her away freely, not by saving her as a slave, which is a tremendously advanced um really advanced concept in the ancient world and even not so much in the ancient world. >> Yeah, I'm sorry. >> She just falling. Sorry. I don't So, she's no longer a virgin. You sent her away, right? >> Do you send her away with money so that she can take care of herself or she just kind of left? We're talking about Jews. Figure it out. Yes. [laughter] >> I don't know. >> I Jews going to give them money. Uh >> no, I'm not saying I'm not saying that money. >> There is no law about sending about it's a good >> paddle or something to be able or hope. >> You know what she's asking this question besides giving me um an ulcer. The reason why she says is because she understands the law that when you send a servant Arame of three from slavery, you're obligated by the Torah to give her gifts. Do we have to do it here? Not that I know of. No. On the other hand, is no >> way to be able to >> It's a good question. Just don't do it again. Yeah. Yeah. What are you going to say? >> Sorry, I won't say any more of those. >> No, say more. Good questions. I can ignore you anyway. Go ahead. [laughter] >> But August is after one month. So for a whole month, he's not allowed to do anything. >> Um that would be nice to say. >> It says that. >> Yeah. Yeah. The says and he says that also it seems that way. First of all, it says uh right. >> Yeah. For one month >> you take her as a wife and then it says and then you take her home and see if you like her or not like her. So it would seem and according to Gomorrah it does that he is allowed to take her as if she's a wife even though she's not yet. Yes I have the answers there. Yes. Any rate, um if this is indeed the whole point, then um maybe this is not an war a law of war per se because after these laws of war that we have inim when we get to this part of say the rest of these laws are about the laws of family. uh this idea of if you have two wives and one you don't like and you do like and if you have a rebellious son the rest of the many of the mitzvot in this para of kit is a family the point being now and this is why it stands in between on the bridge it seems to be by laws of um war but on the other hand it does also seem to be a law of family on taking wives so it's an interesting thing to go through and to discuss um and uh this idea as I just went through that you're allowed to marry her but when you do >> as Rashi says ah you're going to hate her then you're going to have rebellious sons and so on and so forth and that's why this is connected together according to them um so the rabbis according to Rashi would seem to say this is not a law of war but a law of family that's what we've seen um however [sighs and gasps] that's the approach of rashi and many of the and the kazal usually now if this is I feel significant is because at first glance they logically if it these are laws of um war. We could have put it in the last para last per the fact that you're starting not only a new para but a brand new chapter which has all the family laws then if it were the laws of war should it not be in the last perk and the last para why suddenly now it's broken up I I could go through who's that it wasn't the Jews who who made the different chapters of the Tanakh but even that In the Torah, we know when there's an opening and there's a break and here's there's a break. Why? Why should be over there part of that thing? So, um [cough and snorts] given the fact that these uh shall I call them um I don't know these family and familial laws are found primarily in kit. we are going to have to lean to the fact that maybe this is supposed to be a family law and um this goes in it relies upon what we've been going through about the different parts of uh dev right I started with that um part that is is part of the second [snorts] second section of mitzvah uh deals with the mitzvot of of the beta mites as I told you of of of worship I should say uh and shifting goes with comm uh communal leaders about the cohain and the melik and the chauffe all of this and then goes into war the military which is again that and then k then goes on to the family laws. So here we are with a s a a a law which seems to belong to both like a bridge of some sort. And that's why it's important to find out what indeed was this law meant to be. What is it to be a part of the laws of war or not? And um in order to do that um we have to see something else. Okay? And we'll do that by looking again at the text. And the text here that I'm going to give you in the third source goes back a little bit before kit. And the last section of begins also with the words kit. And there you see in the third source, when you go to battle against your enemy and see horses and chariots, forces larger than yours, have no fear of them, for your God who brought you out of Egypt is with you. When before you join battle, the coin, the priest shall come forward and address the troops. He should say to them, "Listen, O Israel, you are about to join battle with your enemy. Do not let your courage falter. Do not fear. Do not panic. Do not be in dread of them. For it is Hashem who marches with you to do battle for you against your enemy, to bring you victory." Interesting. You think we would do that today? Yes. The Sahal does that today. Should know that that the leaders of the brigades and the things they before going out to war they give them this braha and prayer from the Torah. But these Jews don't change do they ore. So, oh there you'll see the direct the these um yeah this is what the general law we find out okay you have to be courageous going into war and feel that God is with you then there's a second part of this uh law and there it says okay you're going to war you you know that the um you should be relying upon God have priests and but then we go to more details of what you do before you start to go to war. Then the officials shall address the troops as follows. Is there anyone who has built a new house but has not dedicated it? Let him go back to his home, lest he die in battle, and another dedicate the house. Is there any who has planted a vineyard, but has not harvested it? Let him go back to his home, lest he die in battle, and another harvest that field. Is there anyone who has betrothed a wife, but not yet taken her into his home? Let him go back to his home lest he do die in battle and another take her as his wife. Thou do they become pretty remarkable here, right? What do you think? Do you think this applies to all wars? [snorts] I'll give you a guess. It's either yes or no. Good. The answer is no. These are only this is this is when when you are pl that the king or whatever decides they will go to invade others. If you are attacked by others, do they we go into this? Do we say, "Ah, you know, I know they're trying to kill us, but you just have a new vineyard, so it's okay. You don't have to go to war." Stuart, when your people are being threatened with murder, there's no excuse not to go to the army. The Torah says it very clearly. Of course, there are people greater than the Torah who make change that, but that's what the Torah says. The officials then shall go on addressing the troops and say, "Uh, is there anyone afraid and disheartened?" If you are a yellowbellyi chicken, uh, or you are afraid, um, let him go back home and not frighten his comrades as he. What a brilliant, brilliant concept. They're saying, "Now, if you're afraid, you don't have to fight." What kind of that? The answer is simple. If you're afraid you may take away the morale of the people of the soldiers better you should stay home and not to you and not weaken the commit the commitment of the to victory of the other soldiers in the army. It's a brilliant thing. It's a brilliant thing. Okay. And after that when the officials finish addressing the troops, the army uh commanders uh assume the command and so on and so forth. All right. And then we have um the laws of um yeah giving of peace and so on and so forth. I'm not going to go into the next C and E that the idea of the laws of um you need if for these uh you have to ask the people uh for peace you should sue them for peace if they agree to be under your means that it says here that they will pay a tax to you and it's fine also we do say all however if It's in in this Israel has to be uh agreement not to have any idolatry. All right? And um then they but if they don't if they refuse then you have the right to to take over the booty and to fight with them and to take whatever you can and so on and so forth. Um, and by the way, also included there is one of the famous Oh, Jews love this mitzvah that you're not allowed to chop down a tree that a fruit tree, right? We're such nice people. Uh, so we have these problems with trees, you know. So besides being tree huggers, we're told here that you're not allowed to needlessly destroy the trees. There a good reason for it. I'm not going to go into it. That's part of this whole thing. And then we go in, you know, some us off. Now, all of these laws, you'll note, um they um are directed in a second person. if you do this, if you do this, you know that um all of the laws, you know, so on and so forth, all of these are primarily uh said in the karat shalom blah blah blah all addressed to the person or the you know second person. Then we go after the uh first law the laws of if you love uh uh yeah you are married two wives one you don't like so much one you do or if you have a a rebellious son so on and so forth there you have in the fourth source again go to the English you'll find if you want to look in the Hebrew actually you'll see underlined the words like ish is aim his his all in third person. All of the laws of the family are put in third person. That's it. That's how it's found here. So there you have and all I'm the reason I'm saying all of this long winded thing besides the fact that I love to hear me talk uh is also because I want to bring out a simple for thing. Now this was shown to me by Rabion Gman who was a remarkable remarkable um feature of Tanakh and he points out that the laws of war and so on and so forth are directed to the second person. The laws of family is given the third. Now why is that important to find out? What about the middle one? If it's a war, it should be done in second person. However, if it is a family war, it should be it should be couched in the third person. That is what it seems should be, right? Um so while before this right before we we we read that we read about uh the the pre- battle preparation the laws of a siege and so on and so forth and then you think the final part of the war is the beginning of kit but in what If fata written in it's written in the second person meaning it should be part of the last thing the law the laws of war that would seem so now if that's the case right and I mean after it's think of the because of war part of the laws of war is if they they say no and they fight with you you're allowed to take the booty well there's a booty you you can take women also, right? And uh but it also says um you shall um dedicate the wealth to to God or do you have to? We know sometimes you do. Anybody know when does God say, "Well, you had a victory, but it's my victory, so you cannot take the booty. You have to give it to God." Anybody know when that happened? >> Huh? >> Very good. I'm a lake. Funny. I don't look like a lake. Anybody? Um, how about I think it is and the law against the Cananani that the Canaanite hordes came down in the desert right after the death of Aaron and they they fight against it and go and and they took all the wars. They didn't take any next thing this is often in the in the general laws of first of bhour or something like it belongs to god bim the first fruits give to god the bor has to be redeemed does he not because he has to be from the cohen because serve god um that's burim that's bore but you also have the first um the first of the battles, wars in the land of Cananan. What was the first place they wared against? I promise you the walls came tumbling down Jericho. Uh were they allowed to take the booty? No. God said, "Why does God say it?" Not only because it was the first one. because they didn't fight at all. I mean, they they danced around with chauffeers and they danced and all around. They went around seven times, right? Great had a great time. They didn't lift a sword. They never fought anyone. If anyone tells you, boy, they really fought really well. They didn't know nothing, man. There were the people in were all killed with the collapsing walls and buildings and so on and so forth. All Israel did was yeah they took him with brooms they had clipped them up and and they took up whatever else they could but they couldn't keep it. When they do and we'll get to that please God when I start Yahushua the next time we finish the uh when we finish you'll see what happens when one person did take the little booty anyway. So that's true. But over here, does it say here that they have to you're not allowed to give you have to take you're not allowed to take the moody. You have to give it to God. Doesn't say that, does it? Um it uh it doesn't say thou shalt not not take. It says um doesn't say thou shalt not desegrate the enemy's body. It doesn't say anything like that. One would therefore assume that the laws that uh about the again the fit into the laws of war. So why is it doing in kit instead of being back with the laws of war instead of parak alf that's the question we have and um it should go on again with u parak uh about the what I say the the um eggla the eggla interestingly enough uh do I have it here number for the Yeah. Uh, no, that's the number five. He that we find in pet rap that's the there. Um, yeah. Can you say good there? Number five, the Torah tells us this. If in the land a murdered corpse is found lying in the open, and the identity of the slayer not being known, then your elders and judges shall go out and measure the distance distances from the corpse to the nearby towns. Then the elders in the nearest town shall take a heer which has never been worked nor pulled in a yolk and bring her down into an untilled and unsewn wadi. And there in the wadi they shall break the heer's neck. Then the priest shall come forward, and all the elders of the town nearest to the corpse shall wash their hands over the heer whose neck was broken, and make this declaration. Our hands did not shed his this blood, nor did our eyes see it done. Hashem, forgive your people of Israel, whom you redeemed, and do not let guilt for the blood of the innocent remain among your people Israel. And they will be absolved of blood guilt if they do this re ritual. Thus you will remove the your guilt for for the blood of the innocent by doing what is right in the right and then they in the sight of Hashem. That is what we are told here. Now, why in the world does the Torah throw in this story of the of of the murdered innocent we'll call it right here. That moment of massion should be part of the legal laws about society not about war. See the modern commentators you know I often say that modern I say modern commentators which is because I'm a nice guy. That means the people who don't believe the Torah is is uh is divine. They said, "Ah, some guy was b building it. They put it in the wrong place." It's one of the great great approaches to having a problem. When you can't figure out something, rather than figuring it out why it was that way, you say, "Well, they made a mistake." So, somebody made a mistake someplace, they put it in the wrong place. That's what they say. It's true. Um and uh you know it was mistakenly removed from the 19th chapter which is all about murder. That's why and that's you know and uh it's you know I would say it's the lazy man's way of dealing with a textual problem. Okay. Um and um even our traditional commentators uh paranim as they called also uh they also have the problem and about this connection and uh again we have rashi here in number six. Hashem is saying, "Let one year calf who never produced fruit be beheaded in a place that never produced fruit to atone for the murder of this individual who was denied the ability to continue to produce fruit." Beautiful, beautiful concept. I'm telling whoever wrote this Torah thing is really pretty sensitive. Remarkable. Remarkable what we're saying. Hey Jews, you got to be sensitive. You've got to be sensitive. You can't allow murders to go on and shrug your shoulders and say, "Well, I couldn't find anybody. Goodbye. Let's go." The concept [clears throat] of a judicial system means even a ritual that has to be done when you cannot find the person who did it. Why are you help hurting anybody? Because the leaders, the judges who come down have to be re have to realize and have to be really uh taught. You can't just shrug your shoulders when a murder goes on. You must do something. And if you can't do something, you got to say, "I'm sorry. I'm sorry. I tried. I tried." It says, "My hands did [snorts] not were not we were not guilty of anything. >> [snorts] >> We were not in involved. We never we never spilled this. What we expect the leaders the great things the judges I mean these are f guys they probably you know they learn tomorrow once or twice you think they're the ones who are the murderers but that really our sham that's not what we're saying but you as the leaders have a extra responsibility to be careful to make sure to create a society a culture that will not ever swallow allow murder. It can't be. Well, people get they die. [clears throat] He's old. He was he You can't do that. Death is death and murder is horrific. You can't allow it. Where you allow murder, more murderers will happen. Anybody here looking around the world recently at all? when there's no judicial I would say u governmental absolute hatred of murder can't stand it then you see it won't happen again but if it's accepted as that's life no that's death you can't accept that and the Torah comes here to the to the leadership and says you can't allow to create a culture in which murder is allowed. And that's a very powerful law. Don't find that anywhere else. Of course, not not in the ancient world. So, at any rate, after my sermon, um I we get now to what I believe now is what I really wanted to get to. You know, I told you I was a rabbi. You come to the last five minutes. Ah, now I'm getting to the answer. Um, is that five minutes? One more. All of what I I shared with you, I shared with the view of Rashi and many, if not the majority of the traditional um paranim. But there's one who wasn't very typical. Uh, he [snorts] lived at the same time as Rashi, by the way. His name was Aram Ibanzra. And the Ibanzra takes a very different approach to this entire law. You see, whereas Rashi says, "What do you have to do to this woman that you see she's gorgeous and you want to have her say make her look ugly, right? Take off what does it say? let her get rid of her her um prisoners garb which they say they would dress them up in the best so that the enemy came they would look good. No, take it out. And you have to um uh let her fingernails grow is what it said. And you know all this thing hair. Uh the says, "Nah, I don't think so." Nebenezra who was a rode he's very much says, "Let's see what the text tells her." That's why it's one of my friends. I'm I'm a fan of the rash bomb and of thera. They have the sense of what the Torah is saying. And thera says, and you'll find out at the uh at the number six, right? Um where he begins by telling us that he doesn't agree with what Rashi says about this eggla arufah. He says, "What is it doing here?" He says, "Once the Torah spoke of waring against the enemy, it connects the to the case in which an individual goes to war against another individual. It's still the laws of war." He says it a war against individuals. And that's how he said it belongs here. Very nice. Um on the other hand the kakar says the says the following. He says the reason for this law this is on c here that the reasons for this law is that the calf that could not produce fruit would atone for the murder that one who denied the ability. This is the same thing that the rashi says. He says now he says this and this reason is logically based upon the preceding war law that prohibited the destruction of a tree. He says what is the difference between a tree and a person? That's what it says. He said and I am surprised that the commentators did not see this connection has nothing to do with this has to do with sensitivity to life unreal. So that's what he says. Um, and once we get to this, um, I'm trying to say that I have to, um, they get through this. The most important part of this is when we get into again the Iban Ezra and how that now will fall into this section. I have spent the day today with a simple idea of what section does the fataua belong in? What section here does the eggla arufah go into? Is it a war thing? Is it a familiar uh simple uh moral thing or not? and um uh and I can't wait to get to the whole different um explanation of the Ibanzra, but I my notes say I can't do that and [clears throat] I have a little more to say still about what section it belongs to. Like here the kakar says I don't believe with a rashi that the connection is as rashi says it is you know of course be nice you know you have to be you have to people should take care of people who are killed it isn't he says even likera that who says that the connection simply is war he says no the connection is trees you just finished saying you're not allowed to destroy a tree in a war Well, you're not allowed to destroy another individual. Call it your personal war. That's it. So, you have three approaches of it. Uh and um given that, okay, given that we have this idea of uh that cutting short the life of a person, which is what murder is obviously, and destroying the potential of what could have been. We say that all the time. Right? We say, "Oh, 6 million. What mean six million? How about 60 million children, grandchildren, and great-grandchildren who would be alive now?" Oh, I I always say this. You know how many Jews there were in the world in before World War I? 18 million Jews with Jewish ka. What's he what's now over a hundred years later? How many Jews are there? Depends. First of all, we don't know who they really are Jewish. You know, one says, "I'm not Jewish, but I eat bagels." Okay, you're Jewish. Uh, you know, so approximately what 13 million they say. No, not that not exact. Okay. Um, which is I don't know how true because given the fact that I have here in Israel now at least 7 to 7 and a half million Jews, that would mean the majority of the Jews do live in Israel and then they say they don't. But anyway, um over a hundred years have passed and we haven't yet even rebuilt the Jewish community's population. There are many reasons for that. Given the fact that at this point you have in America approximately 50% probably me 60% of marriages that are out of the religion a lot of them besides the six million who were killed how many people here know you know how many Jews were killed before the just after for the beginning of the 1920 until 1935 in Europe 70,000 Jews were killed nobody mentions is that because 6 billion was much more than 70,000 so what there were pums there were taxes of Jewish communities in Eastern Europe and nobody knows the whole story about that it's killing me you know I know sometimes I'm I'm to teach you about Tanakh I'm teaching my my history classes it's unbelievable unbelievable nobody understands that that he writes so this is [gasps] part of trying to plan what is this all about? Because to understand about the eggla will help us understand about the um theat to and unless we can so what sections they belong in and what is the Torah trying to give to us we're going to be flying in in the air and and you know hanging on with those people say what a terrible law you know they let you take the man woman and they that's not what it is it's an unbelievable ably loving and really sensitive law to move to continue for 3500 through 3,500 years. Understand that. And given the fact that as I told you before, rabbi, I talked too much. Um, we're going to have to stop here. And please God, I'll try to put my clip over here where we left this. We'll continue up with that and then we'll go hopefully to what Nebuchadnezzar said and Cesar understand how he unravels this and how he sees what this mitzvah is about and hopefully give you a much better feeling about what this mitzvah truly is.