Mattos Part 1 Weekly Torah Portion according to the Kli Yakar Numbers 30 verses 2-3 5776

Good evening everybody. We are now in parat mats. That's numbers chapter 30 verse 2. This para is going to deal with the laws of nether laws of making vows and oaths. and the ability to enol or there's two concepts. There's one is called a nullification and the other one is a release. The difference is the nullification is if it never happened and the release is there was a vow but it is now released. A nullification as if it never happened. Release. It happened. They made the vow and there's going to be some discussion here on the most deepest of levels. We're going to really dissect a lot of the words in Hebrew. So begins by saying the clear begins by saying in verse two Moshe that God spoke to the heads of the tribes. What did he say? It doesn't say. Moses spoke to heads of the tribes of the children of Israel saying this is the matter that Hashem has commanded. But where does it actually say what was said? I'll say explain in a second. He says el roams. What was he saying? What did he actually say to the heads of the tribes? the heads of the tribes live n Israel anymore to say to the children of Israel saying in other words Moses spoke to the heads of the tribes of the children of Israel saying this is the matter that Hashem has commanded if a man takes a vow to Hashem or swears an oath to prohibit a prohibition upon himself he shall not profane his word according to whatever comes out of his mouth shall he do So basically we're on the second line here Moshe where it says fine. So Moses is supposed to speak to the heads of the tribes that they are supposed to speak to the children of Israel saying something. That's how it's read. In other words, in the English, it's very hard to see it, but that Moses speaks to the heads of the tribes that they should tell something to the masses. And it was not explained yet what the heads of the tribes were supposed to say to the masses to the children of Israel until it was told over to them all these paragraphs dealing with the laws of oaths. Now we know it has to do with the laws of Oro that the obligation on the head of the tribe to say elo to the person who made the oath mut means you are released. It takes the head of the tribe. It takes a person who's on a high level to say or to release somebody else that the obligation that Moses is saying there's an obligation on the head of the tribe to say to the person who's making the oath you are released and this is statement that was commanded to the head of the tribes that they shall say to the masses to the Ben Israel to the children of Israel meaning whoever will come with an oath and regarding this it says right if you read the rest of the verse he shall not profane his word he himself the person making the vow is not allowed to profane his own word, but others are allowed to profane his word. I know this is like really far out, right? That other people can release him from his oath regarding this. It says it says in the verse right according to whatever comes out of his mouth of whose mouth the person making the vow or the person the head of the tribe who's releasing [Music] him said according to the w the sage the wise person who releases him that's what he should do Meaning he may say you're not released and therefore you have to fulfill or he may say you are released and therefore the person is not obligated anymore in his oath. He's been released. Okay. Up until this point any questions because this he's laying the groundwork for the the next page and a half of discussion on a very deep level. I don't know where in society you hear such a thing. We're talking about the Bible here. You have, and we're going to see later, a husband or a father releasing the vow of his younger daughter, right? You're aware of this. What what right do they have or what right does this person, the head of the tribe, but this is how we're understanding the Bible. Moses spoke to the heads of the tribes of the children of Israel saying, but we're not reading like that. Moses spoke to the heads of the tribes that the they should say to the children of Israel. This is the matter. We're going to see what this matter is because it says in Hebrew, this is the matter that Hashem has commanded and it's all about oaths. And there's such a concept of releasing and enulling. And what gives the right for someone else to release that person's vow was between him and God. Any questions? Yes. This is a between them and God. A vow. Okay. when I say I am not going to drink grape juice anymore, okay? Or I am no longer going to read novels, I'm no longer going to watch TV, I'm I am not walking into uh that street anymore, right? I'm making a vow. It's between me and God, right? Me and myself. It may involve other people. I'm not going to give that person any charity when it comes to me. But I'm using God's name. I'm not just saying it. I'm taking a vow, like an oath. Is that because God can speak through other people or say, "Hey, you know, maybe that was necessary." Well, we're going to see why. I mean, you know, if someone says they're going to do something, the word is powerful and it obligates you. And once you're locked into that obligation, again, what right does someone else have? As the Torah will see the Torah itself, if a man takes a vow to Hashem or swears an oath to prohibit a prohibition upon himself, he shall not profane his word. Again, we just got done saying he cannot profane his word, but someone else can. What does that mean? According to whatever comes from his mouth, he shall do. We thought it means the person making the vow according to what he said he's obviously has to fulfill. And yet we're learning that there's such a concept of we're going to see a based in a Jewish court of three men or an expert in law releasing the person from that vow and then you do whatever he says meaning you're released. Doesn't seem like that from the words. But if a woman will take a vow to Hashem or prohibit a prohibition in her father's house in her youth, right? We're all familiar with God's word with the Torah, and her father heard of her vow or the prohibition that she prohibited upon herself and her father was silent about her, then her vow should stand. The father has some kind of a right to nullify or not. And the prohibition that she prohibited upon herself shall stand. But if her father restrains her on the day of her his hearing all her vows and prohibitions that she prohidon herself shall not stand and Hashem will forgive her for her father has restrained her. If she shall be married to a man, and her vows are upon her, or an utterance of her lips, by which she had prohibited something upon herself, and her husband heard on the day of his hearing, and was silent about her, then her vow shall stand, and of resist prohibition that she prohibited upon herself shall stand. But if on the day of her husband's hearing, he shall restrain her, and shall nullify her vow. This is not a release, but it's a nullification. In Hebrew it's the hayfair. Hayfair is different than the word amir what we saw before. Um he will restrain her and sh he shall nullify her veil that is upon her or the utterance of her lips by which she had prohibited something upon herself. Then Hashem will forgive her. Okay. So now we're going to go into the clear. He it says notice there's a double language in English it only sounds like one thing. If a man takes a vow to Hashem, but it's a verb is a noun. If he shall surely vow, right? It's a double language of nether. This is verse three. Hebrew is a verb and it's a noun. Yeah. But it's a double language. So it didn't have to use a double language. And it uses a double language. What? There are two types of vows by the Torah itself expressing itself in such poetic language. We understand from this there are two types of vows. [Music] When somebody takes a vow upon themsself through anger, what's his motivation? He's angry through that anger to forbid something on himself something. Then this kind of is not to Hashem. We saw this is to Hashem the person, right? Let's read it again. When this is the matter that Hashem is commanded, if a man takes a vow to Hashem, so there's a type that is not to Hashem and that's one out of anger and that's so when it's not to Hashem, it's specifically a person. It says a man when a man makes a vow. So that's when he's an ish. What's an ish? That's when he's not angry. When he is calm. So we see when a man makes a vow to Hashem, that's a man that's calm making a vow to God. When a man's angry, he's not a man. He's an animal. And that's not to God. As it says, if you look in, you don't have it here in front of you, but if you look in Vikra, that's Leviticus 5 verse4. It says over there, or a person will swear, the Hebrew is when a man will swear that the man he can swear to Hashem, he can make an an oath to Godo. But if someone makes this oath, he is so upset. His mind is all over the place. He's not thinking straight. He's angry. If a man swears in his anger, if you look in Coelis, Cohel is um Ecclesiastes Ecclesiastes 7 verse9. It says, "Be not hasty. Be not hastily upset. For anger lingers in the bosom of fools. Be not hastily upset. Right? It's not good to get angry cuz anger lingers in the bosom of fools. So if you're angry, you're not a man. What are you? You're more like you're compared to an animal. So actually I can ask any questions at this point that someone who takes a vow is considered I'm going to use the word lowly or shameful. It's not a positive thing to take vows. I know in other religions maybe it's very praiseworthy but in Judaism it's not that we consider someone who takes a vow it's as if he's building an altar now building an altar what's wrong building an altar so once we have the basin mikdash when we once we have even the tabernacle rest in certain places the laws are you have to come to your shah you can't build your own altar in your backyard and bring your own offerings to Hashem. That's Jewish law. Non-Jews can build their own altar and bring uh sacrifices to to God. So once the basin mikish is built by building your own altar, I mean it would fall under the category it's a it's a sin. It's against the Torah and it it flies in the face of God as an odari strange worship. Now, we're saying that if someone made a vow, it's as if they built their own altar. And the Gmorra goes on to say, and if he actually fulfills his own vow, which you would think, I would think is praiseworthy. It already began by saying it's a gnai. It's already a a disgraceful act to make the the the vow that if you went and fulfilled it, it's even a further disgrace. It's as if you offered on this altar first just making the vow. You're building your own altar and then by sacrificing on that altar, I mean by fulfilling your vow, it's as if you just made a sacrifice on that altar which is like nailing the the last nail into the coffin. And there's somewhat of a proof to their words. If you look in Rashi here, it says I pointed that out in the Hebrew. It says, right, this is what you should say to the children of Israel. This is the matter that Hashem has commanded. So, he's pointing out the word. Now in Vayikra 17 verse 2 it's talking about slaughtering animals for sacrifice outside of the temple compound and it uses the same same word when regarding to slaughtering animals for sacrifices outside of the temple compound. It says in vikra that's Leviticus 17:2 the same words this is the matter of slaughtering outside the temple. So the kakar wants to say we can judge we can classify these laws and that's what we do. It's one of the 13 harmonutical principles that was passed down to Moses from God at Mount Si. are logical ex Jesus concepts of logic and one of them is what we call a gazer shava which is not logic at all. actually has to be passed down from tradition at Mount Si where you have one word in one verse. The same word in a verse that seems to have nothing at all, no parallel, nothing in common. But because we have a tradition that this word is related to that word, therefore the laws are related. Okay? So by says just like over here by the swearing by the oaths we say it's like building an altar and sacrificing the same word zedar appears where the laws about sacrificing outside the temple. So he says something even further. So just like over there you have the altar. So here you have the altar. When you do the slaughtering outside of the temple, you're doing it on an altar. So, the word bet is a high place. It's an altar, but it's a high place. So too, when it says, which is here by the person who is no there, by the person who swore, it's mad. It's talking about someone who's slaughtering on an altar because the as we are consistently saying the one who took this oath it's as if he built an altar and the reason for the matter is as follows that what happens at the end of anything like the story a novel anything, it always reflects back on the beginning. Now you understand what was going on all along. So when the person fulfills his nether, you're going to understand what the nether was all about. He forbade something on himself. You have 7 billion plus people on the planet. And whatever this is that he forbade for himself, everyone else is permitted. So what he's doing is he's separating himself. He's raising himself above everyone else. I'll read it inside. the the means most likely what's happening is that it's such a raising of his heart. We're talking about hotiness. It's not a good character trait. This room above this raising of his heart way up high from above all the people he's separating himself and he's removed himself from everyone else. Right. In theor we find this language where they say that it shouldn't be that each person just goes and builds their own altar for themselves. He calls it because this is hotiness. It's arrogance. This is not right. Like it says in the Gmorraus, he's using all these different statements from that talk about this very negative character trait of hottiness. He's using a different word. Gasus Ruak means like a um a spirit that is enlarged. Gasos is a coarse spirit. They also say that if someone has this bloated spirit or coarse spirit about them, inflated, then it's like they built an altar. And if you look in Isaiah, this is chapter 2 verse 22, it says, "Separate yourself, withdraw from a man who has breath in his nostrils. Now I'm focusing on those last four words because with what is he deemed worthy? That's how it's translated. But in Hebrew it says betahu. He's a beimma. He's putting he's made an altar out of himself. He's considered himself on a high place apart away from everyone else. I'll read again. Withdraw from a man who has breath in his nostrils for he for with what is he deemed worthy with what is he that's what be means but instead of the sego the three dots of me he puts a bimma bama in other words the the Hebrew word is not changed but the valation can change the meaning and yes it's read one way and we understand it to mean exactly as we translate it For what? With what is he deemed worthy? Which has a deeper meaning. We peel away layers of onions here. We get to the roots that with what is he deemed himself as Obama? Obama. Oh, Obama. I was going to ask would this be reference to like your rabbis, your ministers, you know, to place your yourself above somebody. We're talking about our own personal self. We're not looking at anybody else that we should not place ourselves in a position of making an oath because it seems to be a shameful act. The Torah tells us how to get out of it, right? We're going to see very soon. But we get angry. We make oaths. We're going to get we're going to find a way to get out of that. But what about the guy who wasn't angry? He was totally calm. So, he's the guy you don't want to hang out with. Okay. So, the husband makes a The husband hears the wife make a note and he's aware of it and he does not nullify it. If it's then it stands, then it stands. And uh but if he doesn't hear it, she makes an oath and he uh does hear about it later on. He has the day that he hears it to negate it. the day that he hears it. Yeah. Correct. But we're going into real deep psychology here and real deep religion. Yeah. Okay. How are we supposed to think of ourselves in relation to God and ourselves and other human humans around us? So this this verse in Isaiah, we're going to come back to it. So the word bame which we said means with what you see. Ella, don't read it like that. octate but rather read it alter. He made himself into an altar. So what is the connection now between someone who is a holy spirit to building an altar? It's certain with certainty we're going to say it's from the aspect of his holiness that he built this altar to himself. As we have said also the the language of altar in Hebrew Bama is a language of a high place. So there's a relation between this which is means you have put yourself on a pedestal so to speak in a high place. So this way of haughtiness is commonly found by those who build these altars and it's also found by people who make these oaths. Most likely his intent might have been for the highest goods. It was actually he had very good intent. His intent was in order to strengthen himself in piety and separateness. So piety and separateness is a very good trait but it can be taken to an extreme and it could be it can be negative. It can have negative ramifications. So one should be very careful about this. Any questions at this point? You start the next paragraph. However, there is place to say that the one who swears out of anger actually proves our very point because most likely the one who takes this oath out of his anger because of anger that's driving him. We're going to say it was not likely that his intent was because of any hardiness. We said he lost his mind. We're required by necessity to make a division with two types of oaths. One type of oath is with Yeshua, a real calmness of mind. He knew what he was doing. and the other kind which was someone who made an oath out of anger and now it's up to us. Let's say we're the heads of the tribes. Someone's going to come to us and they want to nullify or they want to um release their vow. Just how do we know if the person with where he was coming from when he made that oath to begin with? Was he an arrogant person building a be a bummer for himself an altar for himself or not? So if he made it out of anger then for certain he was not doing it out of arrogance. That's why it says because he actually fulfills the the oath. It's as if he then he sacrificed on it. Right? That was the second stage. And this is a clear sign regarding what his original tenth was. What happens at the end reflects what his state of mind was in the beginning. Because anything that a person does within anger that he's going to his anger will calm down and he's going to come to this regret even shame of what he said he would do and he's not going to want to fulfill it. He's going to come to his senses. He's the guy who's going to go to the sage and get it released because he has his regret. He cannot believe that he said that, right? Like the woman who's giving birth, I mean, I only heard these things and says, "I'll never do that again." Right? I'm sure that's happened. That's why it says if he makes the the oath, but he doesn't fulfill it. But he goes in request. He goes to the he goes to the sage. In our case, he goes to the head of the tribe. Then you know that he said it out of anger because his senses have come to him and is and he has regret. He's not the guy that built his Obama. I mean his. So like anyway, I have a question. Yeah. So is there any way a person can say I would like all religions or beliefs to um not think that they're better than everyone and at least everybody and then everybody make up their own mind and everybody just starting. Look people are searching for the truth. Yeah. And um that's part of the that's part of the the reward. You know if if everything was so obvious, right? That's what the God's greatest gift that he gave us. What do you think God's greatest gift? He gave us the greatest gift. And then he even gave us something better. The greatest gift he gave us was free will. And the next great a gift that's even greater than that, he gave us the Torah that tells us that he gave us free will. Imagine a man, he's a poor misc, you know, at risk his life. He doesn't have any food, doesn't have any shelter. He's going from um what do you call dumpster to dumpster and finding his clothes, finding his food, doesn't know how to take showers, doesn't know how to take care of himself. But you decide you're going to change his life. You take $1 million cash and you stick it in the very bottom deep down into his duffel bag that he takes with him. But you don't tell him, but you put it into his double. Did you change his life? probably not. But once you tell him, so the Torah tells us we have free will. The greatest God, greatest gift God gave us was free will. And as an extra oomph, an extra gift of was the knowledge that we have the free will. So people are searching. We made it so easy, right? You know, Judaism is like I think it's one of the only religions that is not out to proitize, is not out to try to convince the world that they're right. When you have a sword in your hand and say believe like I believe, it cheapens I think it cheapens the So, I don't know. Now we're putting it all over the internet. So, whoever tunes into the It was a good question. No, I hope I answered you. Awesome. Um, trying to find my place. I lost. Okay. So, if he has regret, then he's not like the guy that built the altar. Now if you look in Psalms 95 verse1 11 God says therefore I have sworn in my anger in anger I swore okay it's in my anger that I swore right if you have anger you can always come down from it Right? He returned. Right? When you return to your normal state when your anger resides, but when you fulfill it, you're not going to come to any right. The guy never came to any kind of regret and he never sought out a sage to enul it or to release him. So the so the end proves that the original oath was done with a calm mind. So the Torah suspects him of this attitude that brought him through this character trait. He put himself aside from everyone else. It's as if he offered sacrifices on his altar because the fulfillment of it like basically showed what his real intentions were and as if right as if he his offering was the purpose of building the altar. What did he build the altar for? To sacrifice. So once he sacrificed now we understand what he built the offer for altar for and that was the sacrifice and this is exactly what is discussed in the gamor says now this is really amazing said anyone that actually makes an oath is called a Russia a Russia is an evil person that's really harsh isn't it anybody who makes this oath is called evil My craw. How do you know? The gammor usually says any statement that they make, where is it in the Tanakh? Very nice. You make a statement. Where's the source? So the source is if you look in Deuteronomy 23:23, the verse says, "If you refrain from vowing, there will be no sin in you. Very clear cut. If you refrain from sinning there will if you refrain from vowing there will be no sin in you. So if you vow to sin and again the word in our verses means to refrain. when you refrain and there's a gazer sha like we said before when you have two words that have seemingly no connection but one appears in one verse and the other word appears in another verse so it's also written in Job 3:1 17 it says sham there the wicked refrain from anger so if you're angry I always thought being angry is a very bad thing but now this is worse It's bad to be angry, but it's worse to have a combine and and make these vows. So the word again in Job 3:17 there the wicked refrain from anger it seems to be saying what we're saying is we can judge one concept to the other meaning just like over there the word is refraining from anger that's certainly what it means and what it refers too. So too refraining in anger. You're not called an evil person except in this fashion. If you already have been calmed in your anger, he still stands by his oath and he doesn't seek out to get this release. It shows you meaning retroactively what the original intent was that it was not from anger that he originally made his vowel because already past the amount of time that you would normally refrain from being angry. You would have calmed down and he still wants to do and fulfill his oath amar shim. And like a verse said there the wicked meaning to say Russia he's called evil even though he's rogue even though he's refrained from his anger he's called evil as it says or he hasn't been calmed down and tired then certainly it's within that calmness of mind that he made this Libnosmo in order to build this altar for himself. Therefore, the person that fulfills his nether, his oath is called an evil person. I mean, it's really counterintuitive. I make a vow, I feel, and I use God's name. I feel that, right? My feeling is I have to fulfill that. I made the vow, I should fulfill it. And fulfilling it should be a good thing. But no, I should seek out to get it released. I shouldn't have made it in the first place. And I have this regret. And that seems to be the direction that Moses is telling the leaders, release their vows. When they come to you because they made a vow out of anger, release them. It's the right thing to do. then certainly it's within the the the calmness of mind that he made this vow in order to build this uh altar to himself therefore he feels that he's a Russia because it was all through holiness that's why he wants to add it to the the gazer we used by Deuteronomy 23:23 and Job 3:17 the word is in there. Guess what? In that verse that we brought in Isaiah 2:22, the same word appears, right? We said it means, right? Withdraw from the man who has breath in his nostrils. That means he's calm. Usually it's fire in your nostrils is anger. Breath in your nostril means calm. For what is he? Meaning he built the beaver for himself. It's not but it's with the as if he built an altar to himself. Yeah. We're between paragraphs. Okay. No, I back to the vow and you know write of mine and things like that. I've had people who have spoken to me and um they made vows and prayed to God and things like that that um such things like he wouldn't drink, gossip, um outwardly harm or you know interesting you know very calm mind right I'm going to tell you a secret actually able to live that I'm going to tell you a secret have you ever heard what we call a vow in vain if I say private it wasn't in vain watch I'm going to tell you that it is how do I know that if I stood 3,300 years ago and I said God I'm going to keep chabas God, I'm not going to talk about it. And I said, "Yes, I had the revelation. I made an oath at the revelation." So, how can I now in the year 2016, 3,300 years later, and say, "God, I'm going to keep Shabas. God, I'm not going to talk. God, I'm not going to eat any more pork. I can't make a vow that I already made a vow." So for me that would be called a vow in vain. I'm not allowed to use God's name in vain and make a vow. You follow? But these person people aren't Jewish. So if they wanted to take on things, I don't know. Maybe they should convert to Judaism. I don't know exactly what they're vowing to keep the Torah. Could be that they have a Jewish nama. They have a Jewish soul that at Mount Si said, "I will do it." and they want to strengthen themselves. There is a concept to strengthen yourself. You make this vow to better yourselves because God has given so much. But it's not but it's not it shouldn't be done in in a vow sense. You can do things and should do things strengthen yourself. There's no doubt. But to say I will keep shabas when I already swore 3,300 years ago like I will keep chabas. It's called a vow in vain. You can't keep vowing the same thing over and over again. That my nishama was was at the revelation and it said to God, I will keep all the commandments. So if I later on make a vow to keep a commandment that I already vowed to keep. It's called using God's name in vain. It's a vow in vain. So you believe you were like 2,000 years ago since the beginning in time. I believe myself. Is that what I You definitely heard right. Okay. I mean, not me, my body, my soul. Okay. Pretty old. I'm going to maybe get a knee replacement, but I a whole body placement. Okay. Um, the last paragraph on the second page, this is what it means here. We said there were two types, but it says a man when he makes this vow to God when he's a manif that man is someone who's inclined in his own mind which he has this total uh peace of mind when he makes this vow. It's mentioned as a informative statement when a man makes a vow and then it says all that comes out of his mouth he should do see in the end he's not going to have any regret he has to fulfill he's the guy who in his calmness of side, but it was a um an arrogance. So, he's not going to come I'm sorry. Did I say that? Yeah. He's not going to come to any regret. So, he's going to be the one to fulfill. But the one that makes the oath out of anger said, that's what the sage says to the person, he doesn't have to do. He releases it. in the end he's going to be released when he requests to be released when his anger him his own anger dies down and he says the verse said it's a it's a oath to God to exclude what it says he swore to God that excludes one who does not swear care for any arrogance to build a beimma for himself but rather he swore to God. So there are different levels. There is this concept of somebody strengthening themselves and that's okay. below it says it's a new paragraph you should not desecrate his word but others may desecrate his word isn't that strange based it the reason is that there's this ability to release his vow by an individual ual expert in law or by three regular people uh three layman that's going to be called a based in a Jewish court and where do we learn this concept we learn the concept from the nullification by the father or by the husband just like the husband and the father it's in their ability has they have the power they have the authority to release it okay now we have to discuss these words they could be taken wrong because of the authority of the either the husband or the father on the woman or the the daughter okay what does that mean authority bush it also means responsib ability that she doesn't have the ability to do anything great or small without their agreement. In other words, we're thinking of, you know, gender, male, female, but think about it as anybody who is relying on someone else for protection, for food. Okay? So, they know ahead of time if they they want to borrow the car, they have to ask permission, right? So, they're going to make a vow. It's going to affect the family, the family fortune. It's going to affect the husband or the father. It's it's usually involves monetary things. Or she says, "I'm not going to eat any more gluten." I mean, you know, he's got to agree to that, you know, otherwise he's going to have to go traveling all over the world looking for gluten-free donuts, you know, or falafa balls. So, it's got to affect him if he's providing all the food in the in the shelter. So it's as if it was kind of known that there's a condition at the time of the oath that there has to be some kind of agreement by these people who are protecting me or providing sustenance for me and if I know that they don't agree when there's no [Music] agreement meaning later on when the father or the husband finds out and he doesn't agree so then retro actively it enulled the whole thing from the very [Music] beginning because she knew when she took the vow she's only doing it if they agree so this is like very important this is like the Jewish secret that therefore every Jewish male knows Israel that it's brash based in he is under the authority of the Jewish court. He's under the authority of the basin. When we get married, we say according to Moses and and the laws of Israel, the laws of Israel, all of our customs become laws and we follow them. We accept them. We basically are obligated. We have accepted the fact we're obligated to do whatever the basin says. You know, it says in the Torah, if there's any doubt, you go up to where the place uh where God chooses and you speak to the you speak to the priests. There's any doubt and you have to do what they say. You have to do if they say left is right, right is left, you have to do it. It sounds crazy. Trust me, they're not going to be wrong so often. And when they're wrong, we all suffer. And that's just part it's part of the the religion. It's part of the the deal. So you're the every Jew knows they're obligated to do whatever the bin commands. So anytime that I as a b as a as a Jew, I know when I make a vow, my condition is that they agree. I'm under their authority. If I'm under their authority, they have the right to nullify it. So that's gives the ability automatically. It's kind of embedded in the original vow that they can nullify it because that was actually part of the unwritten or unsaid understanding by me making the vow. Just like the daughter or the wife when she makes the vow, she understands. If her husband's not going to agree, it's like I never did it. So too with the Jew, he's under the authority of the bast of the court. And when the bin doesn't agree, it's as if it was taken away from the beginning. So even one expert is called a Jewish court. And and anytime you have three laymen Therefore, it's within their ability. It's in their hands to release you from your vow to prevent you from sin. They want to prevent you from sin because anybody that vows is already called a sinner. As we already said, if you look in Deuteronomy 23:23, anyone who refrains from vows, they will not be in you sin. The last piece, it's interesting because we said that the word is release. And that's what the basting uses. And when the father or the husband release or really nullification, it's called. And yet we learn one from the other, but they're very distinct. So when it comes to the sage, it's to release. When it comes to the father and the the the husband, it's called a nullification. Why? There's a different level of authority that the women are under the authority of their husbands and their fathers more than the regular Jew is under the basic. Therefore, because there's more authority, that's why they have the authority to release it from not release it but nullify it entirely. as if there never was a vow. But the language of releasing that is the language that teaches us that it was just something that you forbid for yourself for a period of time. The word is which means forbidden actually means tithe. Is means to be bound and to be tied and means to be released. So this really was per forbidded for you for a period of time and then it was released but it's not enoldold entirely. It's only matter that the whole thing depends on how much regret you have. You have regret it can be released but it can't be nullled in its entirety. Anyway, thank you for your patience and I