Condoning Slavery? Rabbi Shmuel Goldin | February 10th 2026

Okay, I want to start today by taking a step back and noticing and noting really the flow of the Torah text at this juncture from last week's para from Israel to Mishbatim and then next week to Truma. The Torah takes very sharp immediate turns from one world to the next in each of these pario Israel deals with the drama of revelation and all that that entails. All of a sudden we end up in Mishbatim and what do we have? We have a series of laws. One law after the other. We move from the esoteric from the grand we move to the particular. Then immediately after Mishbatim is over, we move to another world. We move to the world of the Mishkan and the beta mikdash. And what the Torah seems to be telling us, what the kuresh seems to be telling us is that these three pillars are really the pillars on which our tradition is going to stand. It will stand on the drama of of matan Torah. It will stand on the not the details of bishatim and it will stand on the bay of mikdash and therefore this flow is just really take consider it as you are listening to the parote as they unfold but now let's take a look at by looking at the very first sukim it's on your first page these are the statutes. These are the laws that you shall place before them. If you acquire an iv should work for you for six years and then go free on the seventh. You have any questions just right off the bat here. >> Why? Why am I starting with this? If Mishbatim is supposed to move from, as we said, it's supposed to move from Hari to the nuts and bolts of Jewish law. There are other areas of Jewish law that I would have thought would be the best introduction. Let's remember this is the first time that the Ben is are hearing this. >> Why do I start with Avdus? Yeah. Yeah. What? I'm sorry. >> Uh because Okay. So, one answer is because it mirrors the journey that they've taken, but I believe there are other answers as well. Let's we're going to raise, by the way, a series of questions on particular points in the Torah and then we're going to answer them afterwards. What next does the Torah say? The Torah says that if this fellow who you have, now let's let's recognize also that the word EV is not case specific. The word eved means anything from a slave to a servant and it's used in the Torah in that way. All right. So I have this evid and he's supposed to go free at the end of six years and he doesn't want to. That's what this paragraph talks about. He wants to stay. I love my master. I'm very happy here. You're treating me well. I love the woman who you gave me as as a wife. Uh and and basically um I'm going to stay. I don't want to leave. So what does the Torah tell me to do? The Torah tells me tells me to take this slave to the door to pierce his ear and then he can stay with you until yo adam until yo. Now why am I piercing the slave's ear? Do you anybody know what kazal say? >> I'm trying to dissuade him from the choice that he's making. I'm piercing his ear because I'm saying pierce the ear that he heard take him to the doorpost and this this seems very clear to the exit where he is supposed to be exiting and let let him know that he's making the wrong decision. Now again, this is abundantly strange. Where does the else does the Torah say don't do something? And if you want to do it, this is how you do it. The Torah doesn't say, for example, keep kosher. And if you decide not to keep kosher, pierce your tongue. Now, when I first said that years ago, people looked at me like, now it's normal, right? All right. Anyway, but it doesn't, the Torah doesn't say that, right? uh in war. I forgot the >> that's the only other case that I'm aware very very good. I was going to say that the only other case where it's clearly parallel to this is the case of auya a woman taken in combat whom I'm supposed to let uh sit for a while and make her unattractive and to dissuade me from marrying that woman. Okay, we'll come. So we have to understand why those two cases and in particular this case isn't saying kick him out is saying tell him he has to go but if he wants to say this is what you do next turn to the next page and what and also what are the parameters of what we were will refer to as an evid i avid and you'll notice that I did not again I didn't translate that as slave or servant in the English because I wanted it to remain evid I wanted to remain by that word. Okay. So now another strange set of laws a person wants to is is unable to to sustain his family. He can sell his daughter to someone else as an take a look. Ammo. Ammo is the Hebrew for servant. Is it is the female for servant. She doesn't go out the way normal go out. She doesn't go out at the end of six years. But when she becomes of age, her master is supposed to marry her. And if he doesn't, then he has to let her go. And if he takes another wife, he has to be sure to treat her with the same respect. So what do we have here? Again, why is the Torah allowing this? Why is the Torah mandating this? We're going to come back. Now, let's go to the next. This is the hardest one. So far, we've had evido. What we're left with is Ev Cananani. Take a look at the last paragraph on page two or its translation on the next page. And the Torah says if a Jew be an Israelite becomes it becomes necessary for him to become an heaven, you have very strict rules as to how you're to treat him. But and and you cannot acquire him totally. But you can if you take a look at You can you can acquire a e Cananani an aman a non-Jewish eed and that individual you are allowed to work him with more strength than you're allowed to work the ev and you're not allowed to set him free he has to be translate you have to bequeeave him to your children after you, etc. Okay, now this is this is really problematic, isn't it? I'm I'm setting up a cast system here. I'm taking if you're not an Israelite, you have can you're going to become a Nevit Kanani. Nevani, I can treat you differently. I What's going on? This is next >> Dava. Yes. It doesn't mean just around you. Right. Correct. Now turn to the next page. At least the way the rabbis understand. Next page I'm just going to deal with a series of laws that the Torah states but doesn't clarify and we're going to come back to them and clarify. So far we've got three major questions. How do we understand? How do we understand yama? And how do we understand? All right. So let's go now to these statements in the Torah. Look at the bottom of page three. If you strike an e to the point where he dies, his death will be avenged. What kind of e am I talking about here? Am I talking about ane? Am I talking about an evali? We'll come back to that next. Another law on page four. Abdo if you knock out a an evidence eye or tooth automatic freedom. Automatic freedom. Now again who are we talking about? We talking about iy. We talking about kanani. We still don't have it. Finally the last two statements. And you this is a and you shall proclaim liberty throughout the land unto all the inhabitants thereof. When I was teaching this at Yeshiva University, I asked the students where that sentence is inscribed. And the only one who knew the answer was a Canadian. >> All right. The answer is it's inscribed on the Liberty Bell. Liberty Bell. And you shall proclaim free. Now it uses a very interesting word here. It uses draw. Draw means liberty. The translation is a good one. Draw means the removal of the negative. I'm setting you free. I'm taking away that which constrains you. What when we talk about real freedom, we talk about means you discover freedom in your life. So all I can do is give draw to this person. I they have to find their own. Next last last sentence adonov. You shall not return a slave who runs away from his master. You're not to return that slave that eid to his master. We're talking about evident county. What are we talking about? So now now we have our issues. We have three different categories, a series of mandates. And now we're going to turn to the next page. And what we're going to do here is a little different than we usually do. We're going to take each of these three situations and we are going to understand them the way kazal understand them. What is an evid? Number one is someone who is services are sold because of two things. One of two things. theft or poverty. If someone steals something and can't pay it back, then Bezdon will sell him as an ev. If someone becomes so indigent that they can't support their family and they want to get immediate money, they will sell themselves as an evid. So those are the only two paths that lead to it becoming an evidy. Next, aneu is not owned. Now, what do I mean by that? I mean he is not his master. I'm using master in real quotes here. He is not the master's property. He has not acquired a slave. What has he acquired? He's acquired the services of this particular individual. In other words, this man is going to have to live in a in a family and everything he produces. Everything he produces will not belong to him. That goes as far by the way as if he comes in unmarried, he goes out unmarried. If he comes in, I'm sorry. If he comes in married, he goes out married. If he comes in unmarried, the master can give him a shifit and she stays when he goes because again that was produce that was something he produced during this period of abdus and it's important for him to recognize that doesn't belong to him. He that's why the Torah says if he says I want to stay because I love my master I love my wife that's what it's referring to next six-year tenure if it's sold by the court all right that six years is a mandate for a court soul evidy someone who sells himself as an evidy or wants to sell his service to an individual can can work out something else can do it for 10 years can do it for 15 years. Why? Because again, he has the right to sell his services. And that that what aneivery what we're beginning to see is that aneivery is not a slave. An evidy is what we would call an indentured servant. Right? He isn't someone who has sold his services to someone because it was necessary for him to have immediate money to repay a theft and therefore avoid punishment or total punishment or to or or he just can't support his family. Now I'll take two questions and I'll go on. Yes. >> Yes. Is it sixyear tenure if sold by court? Is that six years or is that until the Schmid? >> It's six years. Six years. >> Six years. Yo, Yovale will set him free even within the six years. But it's not the schmita cycle. It's six years. >> I'm saying a servant receives payment. Is that what you're saying? >> I'm saying a servant >> receives payment for his work. >> For his services. >> Yeah. >> In other words, but a lump in other words, he gets a lump sum. I'm selling my services to you for six years. Period. All right. Now I'm this is this is what I I this is what the court demands as payment for those services. It will go towards repaying my theft and now I have to and now I'm not getting more money. I can I just keep going. In other words, >> family >> family comes with him. Torah is specific. Family comes with him and has to be supported by the master. Next, self-sold flexible tenure. We said that. Number five, released at Yoil. All right, skip number six cuz we're going to come back to that. That was a question we raised. Look at number seven. Treatment is circum is circumcribed. We'll get to circumcri circumcised later. By the way, I get a masleto. He had a a a grandson uh at the bris yesterday. Thank you. All right. Anyway, treatment circumscribed. What does it mean? It means the rabbis will say anyone who purchases an eed i purchases a master because you've got to as was said support him, support his family. If you've got one bed, it's got to go to him. In other words, you cannot he has to be treated like a member of the family. In that regard, a master may designate a canananite maid servant progeny master to the master. We said that he may purchase his freedom by paying the balance. Interesting. If he wins the lottery, right, or some bequest or somehow he comes upon money >> and that would belong to the uh >> it would he would go to the adone say you told I sold my services to you for X. Y remains here is why he goes to the odone and he goes >> produce during this period of um being an indentured servant. Nobody didn't produce it. That we don't know how that money that money must have come to him from somewhere else because he's not >> and it would be included because it wasn't a result of work, >> right? It was not included because he didn't produce it. And now he can but most importantly he is allow he is allowed to say you know I sold you my services. I now have the I now am buying them back. I now am buying back the remainder of my service to you. Now what happens in a court sold that's that's a different that's a different issue. The money would then go to additional repayment of the theft. But what we have here is is is this situation. So only males only a male can be an evidy. And finally, take a look at number six, which we spoke about may remain after 6 years through the ritual ritual we described and is freed at Yoval. The fact that the Torah allows him to stay but convinces him not to tells us volumes about inevit and the process. This is a rehabilitative process. This is a process where someone who either has fallen so low that he can't support his family or is guilty of theft. Well, what are we going to do with him? Well, in other societies, you throw him into jail, >> right? Put him in debtor's prison. And debtor's prison, there's no way out, right? Because unless you win the lottery again, because you you've got to repay your debt, but you can't repay your debt. Why? Because you're in dtor's prison, right? Also, knowing what we know about prison today, is prison rehabilitative? >> No. You're in with other debtors and other prisoners and other thieves. So, what what you have is a is a totally different concept. And that is you take this individual who ha had problems, had issues. You put him into the context of what you hope will be a whole healthy family. You tell him that what he produces doesn't belong to him. But look at what it's like when a master produces or when a family produces. Look at what's around you. And by the end of the six years, what do we hope? we hope that he will now go out and be able to function and therefore this that's what's happening here. So yes, >> it seems clear that he's not an EV in the same way that he's an EV to Hashem according to that mid before. Why does the Torah choose the term which can be very misleading, isn't it? I you know I think the I think the men is just saying not that Hashem is like ane but rather you're not supposed to put yourself in a position where you are even selling the totality of your services. You your service to should be this guy you're selling to is an EV to Hashem as well. He's equivalent. He's equal to you and it has to stay that way. >> Isn't it misleading? It could be uh >> eed as I told you eed is a a word in the Torah that is noncase specific. It is used for a servant. It is used for a slave. We'll get to it. Cananani. It is used. Now let's go to ammo if all right. What's happening here? We said that an ammoria. So let's look at some of the laws. Take a look at the bottom of page five. underage child services sold by an impoverished father. Okay? In other words, a young child sold to not not again not sold to her services are sold to another individual freed at the end of the six-year tenure. Yo, or payment. Okay? Any of those can can get her her freedom. If the amma, and here's the key, if the amma reaches an age of maturity during tenure, master must offer betroal to himself or to his son or grant immediate freedom. In other words, if it gets to you're she becomes of age, you either marry her or you give her the option of leaving. >> Does she have a say in the matter? uh that it according to some within rebbitic thought she does yes she can she can also say no there there are other cases where which are similar where a mother does you know creates a situation like this and and and or the father got kf take back the father got kesv kaducian from his from the from the girl or from the father and and it's perceived ceived as they're married already. So it's oh but the girl according to some within rabbitic literature she is allowed to say no >> is she then freed >> excuse me >> is she freed >> if she says no she said she's set freed right she is set free >> what is the age of maturity >> age of maturity is not clear I would assume that it's what we would call bach mitzvah age of mitsult 12 for a girl right Next, according to the Rambam and others, here you go. This is your answer to your question. This betroal must be entered into of Amma's free will. The Rambam says it clearly. The money paid for the original sale is considered kf kadushin. If the man marries her, it is the kaducian. It's the money. It's the ring under the under under the koopa that creates the agreement of marriage. So it's already been paid. It's already been paid. I think that's it for now. What's going on here again? Selling underage kids. >> What? What am I doing here? Yeah. What am I doing? >> It's the way to guarantee your child absolutely. >> There you go. Take a look at what she said. She says it's a way to guarant it's even stronger than that. Again, think of these societies. I I'm the father of a girl. She's 5 years old. We are dead poor. Totally unable to sustain ourselves. What's going to happen to that girl? What's going to happen to that girl is she doesn't have a a dream. She's not going to be able to do anything. She's going to she's going to keep up the cycle of poverty. What do I do? I put her into wealth both hopefully both spiritually and and physically. And I say I create a situation where this girl who had no hope and for whom we had no hope now can become what? the mistress of this house can now suddenly move up to a position in life where she will have broken the circle of poverty. So what you do it's these are again you know when you look at it at at at first glance you sort of cringe but when you understand what we're dealing with and that it makes it makes tremendous sense particularly if we consider the society in which the Torah is given and the time and we'll get to that later. Finally, the most difficult. Next page, Evani. All right, page number six. And Evad Cannan. So number one, Evid Kanani is physically owned. In other words, not just his services. He's a slave, right? He becomes per he is purchased as a slave. He can be bought or sold from household to household and is bequeafd upon the master's death to the master's heirs. In other words, it's he is my property. Next may be assigned any work and may be physically disciplined. numerous authorities over report ethical obligations etc etc that yes you can treat you can discipline this slave in your household but you have to treat him ethically and we'll get back to that in a minute >> what excuse me >> he doesn't want to be in it he well he's he is a slave in my to someone in my surrounding society he's a slave already I'm I am purchasing slaves from the from purchasing slaves from the in other words from purchasing slaves from those who surround me. Now we we'll get to that. We'll get to that. This is the key. Take a look at number four. And this this again changes the total way we are to view an evid kani. An evid kanan upon acquiring a Hebrew slave a master must present the evid with the choice of entering Jewish society leashame adus for the purpose of servitude. If the EVID agrees to become what we call an Evet Kanani, he then underos a convergence process consisting of the same ritual steps found in full conversion to Judaism. And he is raised and some of you are not going to like this and I'm not going to get get involved with it. He becomes responsible to those mitzvot that a woman is responsible. In other words, those mitzvah those mitzvot which are timebound he doesn't have to keep. Now >> conversion >> it's not it's not what we have here is something fascinating. What we have here is the creation of a new strata within our society. The creation of this strata is there are a vodim kanani. They are individuals who are partially responsible to Judaism. In other words, they are they undergo a conversion. They have to. So what am I doing? I'm taking this individual who is a slave to society around me and what am I doing to him? What am I doing for him? Theoretic I'm raising him. I'm raising his spiritual level. I'm making him part of my society, but I'm limiting it. Now if the EV excuse me >> he yes he he becomes what is called an eved kanani and he remains a remains an eved but now he is an eed with certain rights that he didn't have as a regular >> why did he undergo full conversion >> because he's we'll get to that we'll get to that in other words why doesn't he undergo full right now >> no no he doesn't go out He stays. >> Why would he do this? >> Why would he do this? Because he again he's I'm purchasing him from the Romans. Would he rather be an Evan i with specific rights or would he rather stay and be a Roman slave? If we know how the Romans treated their slaves, the question is obvious. The answer is obvious. >> Just one particular point in history. >> What? No. All right, we'll get to that. We'll we'll get to what happens to these laws as history goes on, but let's understand what the Torah is mandating. The Torah is saying you create another strata in your society. If you purchase a slave from those around you, what you have to do is give them the option option of becoming an evid. If the eved refuses to undergo the conversion, he may remain in the Israelite household for 12 months in the hope he will recognize during that time the benefits of entering the covenant with God. If after that he still refuses to convert to aus, he is sold back out of the Jewish community. Some authorities maintain that if Ev initially agrees of his own accord to stay in the household not as an evan he can do that. In other words he has according to those authorities he has a third option there. Option number one is become an evani. Option number two is um get sold back. Option number three is if you want to stay and not have the rights of an Evid Cananani, you can do that. That's according to those authorities. Yes. >> And that mean that they're captured in war >> that right. You could be at that as well. It's could be the there are they are either avoadim the Torah says are either those who are purchased from the people around you or captives at war. All right. One is forbidden in the normal course of events. This is five to free his avoan. I'm I'm not allowed to free them. Let's get back to that in a minute. Exceptions to this rule are made under certain circumstances upon attaining freedom and if it through an additional abridged conversion process can become a full Jew. >> What's this a bridge conversion process? Well, it's a well because he already did part of it. He only has to now accept mitz. He's got to he's been circumcised. He's gone to the mikvah. He doesn't have to do it again. He just has to do what he didn't do when he converted the first time. He has to fill the gap. >> He is considered Jewish. >> Jew. >> Yeah. A full Jew. Now again, let's try to understand the first part of this though. Why can't I just set him free? Why can't I just if I like this guy? Why why does the Torah telling me I have to retain him? So here I believe again I haven't seen it but I I believe the answer lies in a global sphere. What will our society be like if suddenly there is another population in my society that is alien in terms of its background but now is a full citizen within my community and those and and and that's a huge population right that's a big population so you can't what the Torah is saying is you can't buy a vod iim and just willy-nilly set them free because what's going to happen is what we're seeing in Europe. >> Why couldn't they be expelled from the >> again? What once they are free? If you free them, they have to become Jewish. They they are allowed to become Jewish. >> I'm I'm suggesting a different option of being expelled. >> Okay. So why don't we just expel them? So let's understand something and I think again we have to back up and see this in a global way. Now to really understand Evan Kanani there are three choices that exist visav me as a Jew and an potential Evani. Someone is a slave in the Romans. Let's say I can the Torah can say slavery is forbidden. You cannot own a slave which is I think what morally we would have wanted. Right? Torah can say no you can own slaves or the Torah can say you can own slaves but you have to raise their level. And now think about it in terms of the reality. If the Torah would have pro prohibited me from buying these slaves, they would remain with the Romans. In other words, I have no alternative or no path towards bettering. Yeah, sure. It would be nice if the Torah said what you have to do is you have to fight and you have to ensure that your society around you doesn't have slaves. Very nice. But it's not going to that that can't happen in this in these settings. So what the Torah is doing is it's giving you the one path you have towards rescuing an individual from a horrible situation and giving him an improved situation and by doing that creating as I said a separate strata within your community of people who are recognized as avadim Ibraim. >> All right. So >> volumean. Okay. So, and now let's go back for a moment and look at some of the statements the Torah made and we'll see how how the Torah has us deal with invani. All right, take a look at page number three. We're going back. We're page number three at the bottom of the page. Three. >> Three. Three. Page three. I'm sorry. If I strike my EV to the point where he dies as a result of the blow, then his death will be avenged. What does that mean? I will be executed. Now, who's it? What's it talking about? An ivit Kanani? >> Nope. >> Cananani. Right. An i.e. The rabbis interpret this, by the way, as being a done. In other words, he struck him and he wanted to kill him. But one way or the other, he doesn't, you don't say, "Oh, it's just cattle." It's a life. It's a life. And therefore, his death will be avenged if you strike him hard enough to kill him. Next. Next page. But >> I'm sorry I can't hear you. >> Right. It says it says you're mining to include any other day apart from the white. >> Basically, what it's saying is that if he then if it if it's clear that he's not dying immediately as a result of this of this beating and next day he's getting better, he's improving and things are going to be okay, then you then that's that's a whole different situation. You don't execute the the owner. You only execute the owner if there is a clear result of the beating is that this this slave dies. >> It just said yo, then it would only have to be the next day. >> Right. Right. No, it's giving right. Correct. It's giving you a certain amount of time. What that time is, the rabbis will will talk about, but how much time has to pass with him not getting better for you to be considered X. Next, take a look at page number four. top of the page. If I if the master pokes out a slave's eye or knocks out his tooth, he immediately goes free. Evan or Evani >> Kanani Kanani, >> right? Because again, I'm not allowed I can't I'm I'm not allowed to even hit this the evidy. He's just sold me his. So if I mistreat this evit to the point where the he loses and the tooth and the eye are are symbolic of losing a limb. In other words, you you create something where it's permanently damaging this individual in this way. Then he immediately is freed. Next. >> I'm sorry. Say again. >> Why isn't I allowed to do >> Why is he allowed to have an >> Evani? Why is would he be allowed to hit some? >> Why is he allowed to hit an Evetani? That's an interesting question. The Torah says you can work them hard and you're allowed to discipline them. So the Torah is giving you the ability to control this alien individual that you're bringing into your house. So it may be that you'll have to dis but there are limits which didn't exist in in any society at the time that these laws were given. There are limits. You cannot beat them so hard. You cannot do this X. And the rabbis will go further and say that there were other ethical limits as well. Next page number four. >> He damages in >> evidy. If he damages an evidy, it's treated like any other Jew. Whatever it is, if he damages an evid what it is, all the payments, the five payments that are paid to someone whom I damage who's another Jew, the evidani is someone I'm bringing into my society. I have to have the ability to to discipline to let him know that you know this is the way we do it. Next it's the we spoke about you. Who's that referring to? Evetani or Iri? That's Iri. That's I. All right. So again, the Torah doesn't specify, but we know from context what it is. And then finally, and this one is is really powerful. You shall not return an escaped slave. If an ebikani escapes from the home in which he's in, don't return him. Now, think about this in terms of what went on here in in America. I'm not here, but what went on in America, you know, in the 1800s, right? They were posies. They were fine. They will kill them. They will whatever they would do to the slaves if they ran away. Don't return that slave. Now, the rabbis do limit this. They say it's talking about a case where the slave was a slave outside the land of Israel and he ran away to Israel. All right? So they're suggesting that that that's that's really again that the slave is seeking to better himself and to to create a better situation. So those are parameters that any any cananani can become an Evit Kanani under these circumstances. So let's back up for a moment. What we're saying is the following and then I'll take any questions. What we're saying is the following. When we encounter abdus in the Torah and we immediately go, "My god, how can the Torah allowed slavery?" We have to know that. We have to know the facts. We have to know the two the differences between the various aodium. We have to know what the it would seem to be the the purpose of that set of laws. What is it trying to achieve? And we would have to understand that even the Evad Cananani which was slavery is a situation where I am bettering the the individual's situation. I'm bringing him in and I have to better him not only physically but I have to better him spiritually. Right? that I have to offer him the opportunity to for this half conversion to be and that's raising his spiritual level. Now this all of this however gives us needs gives us pause because it raises another very powerful question and that is take a look at page six uh page seven All right. Want to see how I worded it? All right. Here we go. Okay. By the way, you just go through the additional rights and privileges that an Evid Kanani has. If the Nev Kanani wants to move to Israel, you can force the master to do. A Jew living in land of Israel who wishes to leave and move to the diaspora cannot force the Evani to come with him. And Evadani who flees from diaspora. Okay. Jew is forbidden to sell his Evid Kanani to a non-Jew. I can sell my Evani to a Jew but not to a non-Jew. If a Jew living in Israel sells his EV Cananani to another Jew in the diaspora, the second master is forced to free him, to grant him freedom. If a Jew sells his EV Cananani to a non-Jew, he must pay up to 10 times the EVIT's value to redeem him. See? Wow. And the slave goes free. So, I can't sell this guy back into the situation that I've saved him from. And if I do, then I've got to pay 10 times the value of his slavery to the to the person I sold to in order to redeem up to that. But now take a look at the last question. >> How does the eternal Torah relate to its times in which it was given? Now this is a very very difficult question right on the one hand the Torah is eternal and and its messages are eternal and it's supposed to be eternal and to apply in every society in every age and every generation. On the other hand, the Torah was given at a particular time in a particular world that consisted of particular societies. So what's the balance? And the answer is it it's it's a struggle. It's a struggle. When you encounter laws like these, the rabbis say eventually this becomes and eventually it becomes forbidden. It doesn't become allowed. Eventually, as society around you does not allow slavery, then you won't have slavery either because again, you can only have a slave that you're purchasing from an outside society. So, but nonetheless, what you have is you have this balance. The Torah is eternal. So, what I would say is the following. The laws that we learned today may may well have been limited by time and situation. In other words, evania and only right. However, the lessons that we learn the moral implications of every one of these servants, right? The servant who is the Evad Iri who I want to rehabilitate rather than imprison. The ammo Irio the girl who is given the opportunity to raise her status and her level immedely. The Evani who is taken out of a bad situation and you must put him into a better situation not just physically but spiritually. All of these eternal lessons are lessons that that that stays. So even if the particular law doesn't apply anymore because situations have changed, the lessons that those laws teach apply forever. And I think that's one way of looking at this tension and and addressing it. Okay. Oh boy, I went over time. Um, everybody, thanks very much.