There Shall Not Be a Strange god Within You with Rabbi Aaron Dovid Poston

[Music] Shalom everybody welcome back to the mid within the ER mid a warm welcome we want to every welcome everybody a warm welcome to everybody back to Torah um we are in par for those who are unfamiliar we use the clear as the basis for our discussion and you will find down below uh the original Hebrew sheets you won't get a color copy it's kind of short but it's black and white you can I suggest you click on it you can print it out whatever you do try to use the original Hebrew this way you'll gain some understanding not only of Hebrew you'll gain Hebrew skills but I think you'll be able to follow this year much more uh another thing is we are approaching rashash Shana the holidays yam and sukus and we distribute um charity to at least 30 families the list has grown because of the war so there's a link below we encourage you to to give uh what else do I want to say that we deal with fundamentals absolute fundamentals things that you need to know about Judaism about life and we're going to begin with verse 20 chapter 23: 22 in Deuteronomy I kind of like want to read 22 and 23 but I think we'll wait to read 23 let's start with chapter 23:22 and I'll point out several of the issues within the verse itself when you make a vow to the Lord your God you shall not delay in paying it those three words do not delay in paying it it's very important so you made a vow you're going to bring a offering to the temple and as you'll see the truth is it's any vows maybe you made a vow an oath to give charity or to do a certain Mitzvah okay that's why you'll notice that Jews walk around and say Bator all the time they don't want to be stuck in taking a vow in fact we discussed this idea in the past that it's taking a vow is actually not a good thing and it's not just because you may or may not fulfill it which is you know dangerous enough to make a vow and then not fulfill it but we said there's certain arrogance involved right it's like you're building a bom it's as if you're building an altar to yourself and then if you fulfill The Vow tell us it's as if you sacrificed on it which would be forbidden because you're not allowed to sacrifice on a Jew cannot sacrifice on anything other than within the temple compound itself so we have some issues here number one you make a vow don't delay in paying it which is very interesting because you shouldn't take a vow to begin with but if you did don't delay and then it says for the Lord your God will demand of you what does that mean what does it mean to to desire to almost we're going to say it's going to he's going to take it from you Hashem will take it from you and then the last part of the verse and it will be counted for you as a sin so it will be within you a sin this is let's start with the idea that it's very cryptic there's a level obviously if you do make a sin a vow don't delay in paying it God will somehow seek it out and it still says nevertheless it will be counted for you as a sin it will be within you a sin very interesting verse um the truth is that I want to give a little background to some of these ideas if one did make a vow they're going to bring a certain Corbin into the temple so look in source number two Deuteronomy 16:16 so there three times a year that we go up to the the temple okay three times a year every one of your males shall appear before the Lord your God in the place he will choose we know that place is the Temple Mount and when the three festivals are mentioned but there's an order the Festival of matot which is pesak the Festival of shot weeks which is shot and the Festival of sukot haot and then it says and you shall you shall not appear before the Lord empty-handed which in pup shot we have a a special uh it's called an appearance offering ol a burnt offering just for go for showing up just for showing up so it's very important to know that on the other hand if you do make a vow what does it mean in do not delay you think the day you made the vow you have to finish it you have to fulfill It Before Sunset no not always you have some time even charity you have time but how much time so there's a huge M Locus I don't want to go into the the necessary h of it but you should know there's like a it's at least a three-way mlus look at number Source number three rashash Shana 4B it mentions Rish shim says that one does it's one of the 613 Commandments not to delay not to well if you make a vow or in this case as we're talking about an offering to the the temple to Hashem you cannot allow according to this three festivals but it's according to the first opinion any three festivals so if you made the vow just before sukus so that means by the following sh you have to have fulfilled your vow you cannot allow any three festivals to pass otherwise but then there's another well sorry within that opinion the there is still a proper order but when we have when three festivals have passed in their proper order PES sh and suus and Passover always comes first which means that it could be three four or even five festivals might pass before you bring it because if you made your vow right after Passover so then you're going to pass through so to speak Shu suus and then you have the three in order which is once you've pass those three in order which be like the second year already then you would end up violating your do not delay if you hadn't brought it by then Rish shimai also says he would say that the festivals must pass before a person is liable for violating the prohibition against delaying and he says sometimes there's three sometimes there's four and even sometimes there's five and he explains what I just did and the sages taught Nea with regard to anyone who's liable who makes themselves obligated when you make a V by the way and this is what we're going to get into you have the ability to create a forbidden thing for yourself say I'm not going to eat and you use certain language I'm not going to eat pizza or I'm not I'm no longer going to eat meat so that's a vow if you use certain language where I'm going to give a certain amount of money to charity so that becomes an obligation so he uses um the gor here says the sages mentioned all these things whether you're liable for vows of monetary payment vows of valuations or dedications to the temple consecration sin offerings guilt offerings burnt offerings peace offerings vows of Charity tithes first B offerings animal offerings or the pesak offering or the gleanings of Forgotten sheaves you know different things for the poor to produce the corner of the field three obligatory agricultural gifts they're given to the poor once three festivals have passed you end up transgressing those prob of you shall not delay then we have re re mayor's opinion that even one Festival meaning the the the coming up Festival if you don't bring what you need to bring you have violated that uh the the prohibition against delaying RAB elzar bin Yakov says no it's two festivals okay we're not going to get into the but you're getting the idea here of what it means to do not delay there's what happens in naturally you you delay there are people called procrastinators sometimes that is a good motivation for some people cuz they really work under pressure and there's some people who procrastinate because they really have no intention of doing it okay I don't know which category you fall into when I procrastinate it's usually usually because I'm more motivated Under Pressure okay so let's start with the clear the clear says like this the it's very interesting because the Jews have 63 Commandments the non-jews have seven basic principles if I said to you that you're obligated to do something well let's just start with this we have this concept in Judaism the one who is obligated to do something right he's commanded to do something and he does it gets more reward than the one who's not obligated to do something and does it now that's counterintuitive to me where the way I grew up I didn't grow up in a religious home or knowledgeable about Judaism or psychology for that matter but apparently I would have thought that if you came up with this Grand idea something good on your own you should get a tremendous award reward much more than if you were commanded but Judaism teaches the opposite and this is going to be the isod this is going to be the found foundational principle once you're told you have to do something there's something that comes within you I'm going to call it resistance I'm sure there other words we're going to call it the har the evil inclination the inclination not to do the right thing right there's an idea right it's michlle that how sweet are forbidden Waters right the truth is you should drink from your own sister and not from others but anyway the clear car says that the inclination of a person attacks him attacks the person there's toku it strengthen itself with Force against the person specifically when they make a nether now think about it you have a lot of obligations to start with how did you get this nether you opened your mouth and you said a few words I mean we're talking about a national Revelation at harini with lightning bolts you know and thunder okay I got I got the idea I got 613 Commandments but what's the big deal I just open my mouth and say a few words you know what we are created in the image of God and it's no coincidence that God created the world with words we are taught that our words are extremely powerful and we also create reality with our words let's not take it lightly so we didn't get to it yet but he basically says this basic principle the inclination of a person attacks him specifically Al when he uses his mouth when he makes a the whole time that this uh oath is on him on the person he hasn't fulfilled it then the strengthen provokes teases him even more what is he going to say to him the it's interesting the is plural really it's the you have a and a so your inclination says to you it's almost like a rhetorical question the right the Satan the the evil inclination and the angel of death it's all one Angelic Force it's all one just different hats same Force he says to you it's not enough what the Torah forbade you you're to come it's not you don't need to add to it but you already did increases automatically increases within you the stimulation it's like an Awakening and of an anger of the Yar within you right it's strengthening itself you have 63 Commandments but you know what you think that's already too much ah what what do I need to add more to yeah yeah so the Torah goes out of its way and it says do not delay in paying it meaning don't stand for a long time don't don't delay in your Fortress in your you know your comfort zone uh I I I don't know you know is a citadel it's a fortress I I it could even mean to me stubbornness right you're standing you're ground they as they say that's why the Torah says in the following verse so look at number I believe it's number four on the S this is the following verse after our F our very first verse remember our first verse said that when you make a vow right don't delay and God's going to demand it of you and it's going to be counted as a sin for you right away 23: 23 says if you refrain from making vows you hold yourself back that's what the Hebrew is Lindor you actually refrain from vowing there will not be within you sin now we could again take pup shot simple meaning if you don't make a vow there's no chance of violating it but we already said that the vow itself is is wrong to do we said this weeks back it's not a it's not held in high esteem to make it cuz it's like you're making an altar to yourself you're separating yourself from everyone else but listen to the words at the end of that verse right now the first verse said so if you make the vow it will be considered for you a sin and if you refrain from vowing it won't be considered for you a sin so it almost really has nothing to do with whether you fulfill it or not just the idea of making a vow is problematic so the Clear Car ends with this idea it's the actually the which is it's going to cause you to sin it's something as we will soon see it's in you it's something within you that's going to cause you to sin the next verse says but if you delay you actually delay in payment what is God going to do Hashem is going to demand it of you he's actually going to somehow what does it mean to demand it of you you owe him you made a vow and Hashem is going to make sure that it's taken from you listen to this all that hasem demands of you when he does demand you it's the that's going to entice you look at the word macis macis we translate it as missionary like a missionary but it really means to entice in other words when a missionary comes to tell you about their I don't know whatever they're trying to sell you their bag of goods that's what Macy is to entice you so the is enticing you not to Ser not to make the payment it wants to delay the payment therefore there will be within you you this sin just the fact the Y is there whether you listen to him or not we're going to find out how how not to listen to him right the best way is to pay it right away but the very fact that you're delaying it there's a sin in you V there's going to be certainly a sin now that sin is the Y itself the sin actually is the is this evil inclination where the is found with in you it finds a place to to provoke to you know to strengthen itself against you and what does it say to you how many we all have voices in our head that voice says you're not really obligated in this all you did was open your mouth said a few words a you understand those words it's not a complete obl what's the saying to you we all have the it's saying on account of a few words you have this liability you have this obligation to fulfill wait to wait to see what happens there's a progressive right the the G is the progressive one okay the the Su is Progressive it starts to say really after you already had this conversation with him where he's trying to convince you you don't have to do anything then he's going to come to entice you even more and push you off from doing other Mitzvah remember there's 613 Mitzvah you can like this is really equal to all of them because you made it through your mouth that you're obligated to do something and then you're taking your own voice your own words the image of God and dismissing it you know what you're going to do you're going to end up he's going to convince you that other Mitzvah that you already are obligated in you don't have to do either because of the very fact it says that will right in verse 22 there will be within you a sin it's very similar wait to hear this I would say drum roll please guys you're making tizas don't don't stop Don't Let Go it says in gor shabas but brings down the verse in um Psalms 81:10 no strange God shall be within you see the same words in Hebrew alar there shall not be within you a strange God you know who the strange God is the Y har okay we're call it power strange power it's a power it's not a God but there shall be no strange God within you and neither shall you PR yourself to a foreign God it's almost the second St step by listening to y in the beginning you by allowing that strange God that strange power to be within you you will end up if you give into it you'll end up prostrating yourself to a strange God because he will convince you just like you don't have to do this the um The Vow it's meaningless your words are just a few words how how powerful can that be you'll end up it's like a trajectory there's a progression here that you're going to end up prostrating yourself to a foreign God and that's what the gor actually says in shabas 105b it's number five on the sore sheet now it's very important to hear this many people do not know the laws of Shabbat I'm not saying that um I know every law believe me there are many laws and you have to constantly review um but there is an idea that we call them called constructive um and and deep thought goes into creating creating something what about destruction when you do something destructive on its own it should be permissible meaning you're not obligated as a it's not a sin but guess what there are going to be times where there obviously when it's D okay let me let me give some background building a wall is a Mala sewing is a Mala okay cleaning is a Mala if you broke down the wall or if you tore apart at the seams or if you um what was the third thing I gave over uh made something dirty instead of something clean so these are things that are destructive but if you're doing it in order to for constructive purpose then it would fit the same category on a tah level so if I knock down a wall or dig a pit in order to build that would be forbidden on a tur or if I tore part at the seams in order to sew then I would be obligated on the tearing as if it was sewing and so too let's say for example I use red wine to clean some obviously white wine is um can make something clean but let's say I have something uh red and it got something dark on it so if I pour red wine on it even though it's becoming dirty but it's doing something constructive because it's hiding the the dark spot so the idea is that if I let's just read the gamar say you it's number five in the source sheet shabus 105b say you heard re Yehuda rules that one is liable for performing a labor not needed for its own sake in the case of a constructive act so when you're doing something constructive but that the the end goal really wasn't what you wanted perhaps it's not a problem I'm sorry the coins rebed one is liable and this is actually the way the the rambam is going to hold but did you hear him they want to know what about if one is liable in a case of a destructive act so Rin says this case where one runs His Garment in Anger can also be constructive now we're not talking about where you're trying to pull it apart so you can sew it together what do you doing you're angry when you Ren your an garment out of anger it can be be constructive why because he's doing in doing so he assuages his anger in other words he's appeasing his anger his anger you ever hear that expression you know I don't know someone bangs the table so hard or breaks something says I really needed that I feel so good after I did that or God forbid someone hits somebody we're going to see that also okay so what happens there actually is a constructive or could be something constructive out of doing something um destructive so here it says rendering His Garment calms him he deres benefit from the act of rending and is consequently a constructive act so the gumar says what do you mean is it always permitted to tear in such a manner wasn't it already taught by Rim bener in the name of Rabbi Kila Ben Agra who said the name of rokan Ben Nuri that one who renders his G renss his garments in anger or breaks his vessels in his anger or scatters money in his anger now listen to this should be like considered like an idol worshipper in your eyes and that is the craft of the evil inclination it's kind of vague here so what we're saying is okay a guy tears his garments or breaks his vessels scatters his money cuz he's angry the gamor is telling us that you should look at him like an idol worship Idol worshipper and this is the Amun this is the the CR the scheme of the evil inclination you know what it does it says today it's going to tell him to do one thing then tomorrow it tells him to do another thing until eventually he can no longer control himself and then it tells him go worship idols and then the person goes and worship idols and r says you know where we learn from this verse in Psalms 81:10 there shall not be a strange God within you I don't like that translation there shall not be this foreign power within you because it's eventually going to cause you to bow to a foreign God and the gor says what is the strange God that's within the person's body say that it is the evil inclination meaning one may not rent his garments in anger because in doing so he's deriving pleasure from satisfying the evil inclination okay I want to take you on a very short journey into the rambam I do have it on the source sheet of number seven and number eight but I brought with me also uh an Associated sheet that explains it also so I already mentioned that if you're doing something purely destructive you're not violating the Torah violation on Shabbat you may be violating the Torah for other reasons okay like rent like ripping your your clothes for the dead we already know you have an obligation to tear on your part of your garment for the dead but just to destroy all your clothes as we said it's overreacting cutting your skin that could be a problem okay um basis to just take something valuable and just ruin it for no reason well I'm talking about on a weekday not on Shabbat is also problematic so the rambam in laws of Shabbat chapter 10 H 10 says a person who tears the length of a garment sufficient to tie two stitches or for the sake for the sake of tying two stitches you're you're you're liable meaning you violated Shabbat in contrast one who tears with the intent to ruin is not liable now this concept of P of you you you're not liable a an offering in the temple you didn't violate shabas in the sense that you have a sin but it's not doesn't make it permissible this activity is destructive in nature so it's however the person who tears in a fit of rage or one who rends His Garment for the sake of a deceased person we're talking about on Shabbat from whom he's required to rent his garments he is liable there's an he's he's guilty why because there's something constructive here he right for doing so he settles his mind and calms his natural inclination since his anger is soothed through this act it is considered to be constructive in nature and therefore the person is liable the rambam brings us to uh also the laws of Shabbat chapter 8 God forbid but if someone wounds his fellow man we're talking about on Shabbat so in contrast one is liable Al though one's intent is to injure for this activity generates pleasure so we're not talking about some sick person here we're talking about someone who's angry at the other person it somehow brings him some constructive emotion it causes one's feelings to cool and one's anger to subside therefore it is constructive nature accordingly now even if one does not require blood in other words just drawing blood alone is a problem but if even if blood is not drawn the person is still liable okay so that takes care of that by the way in this amazing saer you don't have it here but he brings down indeed According to some po the M from the Torah of ripping tearing could only occur when tearing is done uh for the direct purpose of rewing however there's other post scheme that tearing for any useful purpose is actually on a Torah level so there could be a mck Locus in the end it doesn't really matter because tearing for any purpose is still rebbi prohibited according to in in most cases um there's many many things you have to discuss you know tearing toilet paper opening bags of potato chips these are all very important to us and so I encourage you to learn the laws of tearing on Shabbat the rambam says as we mentioned in chapter 10 10 if one tears on account of his anger he's he's liable he's guilty he's settled his mind in this matter his evil Incarnation has been um rested now that his anger is residing commit it's as if he's making something constructive as if he's fixing something and he's let's finish off the CLE and I want to get to the Beno Y which is absolutely fascinating although there are some interesting things on the gamor on that piece U maybe I should read that now just to um satisfy myself here so going back to the gamor and shabas 105 a 105b I just want to mention two comments where it had said that you know the is going to say to you today to do something and then tomorrow to do something else in the end you're going to end up worshiping Idols you're going to go and do it so the comment down below [Music] says one is obligated to fight his inclination and to overcome and Conquer his desires until his well we're going to call like the spiritual intellect or the intellect that we have as opposed to the which is more like the emotional and desires of our soul so what we're obligated to do is to fight and overcome our lower self which right we're supposed to strengthen our higher self our spiritual intellect should overcome the emotional and desirous part of ourselves and then it's very interesting so what's going to end up being is that your lower self should be underneath the this Soul that's full of physical pleasures and desires needs to be under the control of under theet this intellectual part of our right the spiritual intellect by the way just to keep this in mind the word SE according to the rambam is intellect according to the rebi of thear who is the mar SE is spirit so that's why I try to put them together it's a spiritual intellect right the naet versus the na and then he ends by saying what's going to be like what's going to be once you conquer once you overcome then listen to this then it's like a sh like a handmaiden like a mish like a slave underneath the Mistress of the house the woman the woman of the house forever that's ultimately the the level we want to get to so then after we read the the verse in in Psalms 81:10 that there shouldn't be within you this foreign power because you're going to end up and don't bow down to this foreign power foreign God actually so the comment in the gorah mentions all these opinions that's according to Rashi so to um the Das of the rid and the Mii um that that actually ripping out of anger clothing on Shabbat you're P again p means you're you're not liable but you shouldn't have done it uh even according to R however he brings how the r understands R differently ra if you tear in your anger it's it's Mish considered a fixing something good because you are calming down you are right giving your some pleasure and according to this the way the r understands the person's on and okay I want to now just go to finish the clear with you so after we read the gamor in 105b and Psalms 8110 the clear says according to this strange God within you the strange power within you is the and there's a commandment there shouldn't be within you do not provoke the so don't take the vows by taking a vow you're automatically bringing like to the arena like you're setting it all up for the great fight you know you know for hopefully a two second knockout but it's usually not like that the last three lines that if you delay in payment think about it I think everybody look we're all Jews okay a loss of money is a negative thing in all of our eyes it's certainly a bad thing to have a loss of your money but guess what you should know why why are you delaying I made a vow to bring a certain offering to the temple well guess what a sheep maybe in its first year cost 400 sheo maybe 800 check well depends if you buy wholesale or retail but okay so you you you know you don't want to spend that right now it's better in your pocket for a little bit longer guess what Hashem you should know Hashem will demand it of you he's going to search for it he'll find it he'll right there's nothing Beyond him he'll take it from somewhere else we have and you will end up losing the same amount of money that you would have used to buy whatever you you made a vow for and there will be within you you hear the words it will be within you some kind of impression a rosam is an impression of sin even the money that you held in your pocket you're not going to benefit from that you know whatever you you know whatever Investments you you put it in but you're going to end up losing it from somewhere else I want to take you on a short Journey Through the Ben the Ben the great R from Baghdad the Jewish Town Baghdad this is based on the gamar someone who rips apart his garments if you noticed see we didn't we only said it in English English but basically the Hebrew says like this if one is the word b is his garments or he breaks his vessels um or breaks his or I'm sorry spreads his money so all that is plural it's true but it's possessive so the the Ben right away points out that the gamor is using possessive uh formulation to express uh the the ownership which could belong to anybody the truth is it doesn't matter who it belongs to you're you're still so why use the possessive so there's something very significant here guys this is a hint it's a hint the fact that it's possessive belongs to him according to the with his humility with the help of God he says I can explain this as a hint anything to do with the spirituality okay that is something that relates to the person the person and his garments which means the garments of the Soul what are the garments of the soul the the Mitzvah that I do the Torah that I do so my soul is a is a spiritual thing of course it doesn't need physical garments it has spiritual garments we've discussed this idea before that the Mitzvah are the garments of the Soul a soul only has spiritual clothes and he I'll just mention what he says he says that this is called Kash Kash is not what we know today maybe it is uh it's Angelic forces that are fiery today in modern Hebrew it means electricity but these are fiery angelic veres that we do mention in BR safer cavanos um a cabalistic safer on the braa will we say every morning who dresses the naked we are the naked ones we wake up in the morning and we're Hashem dresses the naked he gives us opportunities to do Mitzvah and to learn Torah now what about KAS we said someone who acts out of his anger the anger causes the it causes a tear a tear is a destruct you're destroying your Torah and Mitzvah you're destroying the clothing of the n and when you break the vessels also what are the vessels the K the these are these how do I explain these are like channels pipes that flow down blessing to you okay and you're breaking those vessels you're causing the blessing to Cease the the the liquid the you know we call Mao Mao actually means to Flow by the way so the flow of the May stops because the tubes are broken therefore someone who is extremely angry yo what ends up happening is the person is going to lack now maono usually means we'll just say nourishment so nourishment can mean food but I think because of the next statement it can also mean money because we call money right so basically muman it really means like it's available right away muman it's so so the very fact that you daily receive your nourishment whether it's in a food form or in a voucher form you can go to a restaurant whatever it's the same idea so he says basically you're going to ruin your ability to be nourished from the higher spheres and so it's going to take away your nourishment or your money but the next thing is if you spread your money you just threw your money out of anger money there's a nickname money Torah right you got to be Jewish to understand that but the words of Torah has a nickname it's like called money right we say that the words of Torah are even more valuable than gold so it's not exactly money but it's like money um two lines down it says God forbid the anger causes one to forget his Torah okay so you see the what anger can do and Heine and what's happening the what did theor say that that in your eyes it's a z it's Mish and Z the person um worshiped Idols the last piece in the quotes from theor Rin said in the gar right what's this verse in Psalms 8110 I mentioned those you'll see in verse 22 and 23 over here you shouldn't have this foreign power within you and it ends right neither should you prostrate yourself to foreign God the the re from where do we learn where is this idea that the which really could be anything is related somehow to anger because that's what this gamor has been relating it to when you have anger it's like there's a strange God within you and we already said it's the so where is this relationship between anger and the Y found so the the Ben says near it seems to me that he doesn't actually learn from the verse itself except this one idea that if you listen remember you can fight your you can conquer it but if you give in and you listen to it in the end you will end up worshiping foreign Gods because if you look at the end of the bra you can see it it's much more clear that's what we learned from the the verse what is at the end of the ver because in the beginning it says you should not have any they should not be within you this foreign power this is the evil inclination don't have that within you because because in the end don't have it in the beginning so that in the end you won't be worshiping Idols or strange gods that says to you la now he says something a little bit more interesting it's all interesting but that is that he actually is also learning it from the very verse itself to that the is the ofu pay attention to the word Zar okay a foreign God now the word Zar means foreign now the Ros Zion re is from the word rogz okay so the F Rogas means anger R Zion so Zan re it's the same letters just in different order so you have on the outside but on the inside you have V gim gim so in between you have the word gim which means inside it's the inside letters and it means inside go Mish it's within your body and this is what it means what exactly is this alar this forign power that's actually within the person himself and there just the words are within the person that it's actually teaching you those inner letters of roges which means anger is go which means inside your body and he says seems to me can explain this because the prime y has power over 10 limbs of your body 10 limbs of your body you got two eyes two ears two hands two legs and a mouth and a heart so that's your body it's within your body but the truth is he's actually leading into the idea of the 248 limbs if you m sorry that's what we have 248 Limbs and if you take away 10 because of rogz because of this idea of within your body you take away 10 limbs you end up with 2 um 38 which is the Gat of Rael which actually just leads on to what we spoke about I think it was two weeks ago about the tears we're not going to get into it now but so what do we learn from this we have we learned quite a lot number one we all have a y anger is the most dangerous thing right in especially the rambam um the Y talks about the middle way the the what do you call it the golden mean you have any negative trait sometimes you have to go all the way to the Other Extreme for a while until you get to the middle it's like you would think to be extremely kind and extremely this and extremely you know all the good stuff no the Middle Road is fine there are two exceptions um and one of them is anger okay so anger is one of them do not go to The Other Extreme to come to the middle stay far away from anger it's one of those things you have to stay far away from uh when someone does get angry we all know I mean we shouldn't all know but we have this idea that they mamish lose it they lose control right you can get in obvious they're people that good tempered and they rarely get angry and even when they do they don't lose it okay but for many of us we get angry we mamish lose it and that is likened to a vodar you totally strip off as we see all the um the clothing so to speak of the Nish the the the clothing as we said is the words of Torah is the Mitzvah right is the image of God is the uh the Heavenly flow of all the blessings so it's something that we should stay extremely far away from so I know we just read those verses and it just seems like okay pup shot simply if you make the vow we realize you shouldn't make vows at all uh obviously if you do don't delay by the way God's going to make sure it's going to come from somewhere and it is already within you and it's counted as a sin because it is theur that will be um awoken that's a good word nowadays the at the evil Incarnation will be woken among you and you have an obligation to conquer it and get over it and so as verse the following verse 23 says um but if you refrain from making vows you will have no sin so BM we're coming up to rashash we're going to have on ER of rashash an opportunity to anull or to release ourselves from all our vows that we might have taken throughout the year because we forgot to say Bor and on yum kipur Eve we're going to come to synagogue and we're going to hear kidre and the whole pop the whole sh Al together is going to be saying these words in a very mystical and moving and emotional right that all the vows that we made through the year are nullified so it's no coincidence this is coming up in El blowing the chauffer every day for those of us not yet saying SOS getting into the season right you go on an elevator like in America during the season you go on elevator and or go shoing Shing here in Israel no matter where you go you hear SOS on the elevator in the doctor's office on the radio it's just amazing so we should be getting into the spirit of chuva and the preventative medicine always is best and with that wishing everybody not just a shabbat shalom but a good life and we'll see you next week and um I got much more to say but got to stop some point so have a great life Call to [Music]