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Mattos Part 1 Weekly Torah Portion according to the Kli Yakar Numbers 30 verses 2-3 5776
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Please Like, Share and Subscribe! Rabbi Aaron Dovid Poston YIBONEH Midrashiah in Baka, Jerusalem Weekly Torah Portion according to the Kli Yakar - read along with printed material at the following link http://www.yiboneh.com/weekly-kli-yakar-shiur-with-rabbi-poston.html Parashat Mattos Numbers Chapter 30 verse 2-3 Subscribe to our YOUTUBE CHANNEL http://www.youtube.com/c/OlamChesedYIBONEH Like us on FACEBOOK https://www.facebook.com/yiboneh Also Check out http://www.kliyakar.com/
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Transcript
Auto-generated transcript. Not time-synced to the video.
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