Rav Aaron Dovid Poston: VOWS! Preferred or Forbidden?

Heat. Heat. It's your shalom everybody. Welcome back to the yate madrash. Welcome home to Torah. A warm welcome home to Torah. Today is a double para m. We're going to deal with the first few verses of Matoss and I want to give a little bit of background and I want to really pose the main question that the clear is going to address. Again, we deal with the clear as the basis for our discussion. We encourage people to use the original Hebrew sheets in the description box below. You can pick up the Hebrew sheets. If you would like to be on the uh the email list to receive the English source sheets, please send me an email. Okay. So, one of the background ideas and I'm just going to just give it now to you even though the clear here doesn't speak about it. We're actually in the safer called ear giblim which is not the classical clear but it is the same author Schlommo when it says Moses spoke to the heads of the tribes as Rashi points out he's speaking to the chieftains teach giving them the teaching first so that it's um out of honor out of honor for them but the clear says it's more than that he wanted to tell the heads the judges what they need to tell somebody when the person comes to nullify or be released from a vow. Okay? So it's addressed to them because they're the ones who are who's supposed to answer mut. It's released to you three times. We know that a single judge can release vows or three laymen. Interestingly enough, it does say this is the thing. Now, the clear card does go at length to explain what does it mean similarly by a certain mitzvah. You're not allowed to build an altar outside of the temple and offer sacrifices on them once you have the tabernacle or when the tabernacle is in use or you have the basa mikdash. And there is a measure famous measures that says that if you do make a vow, it's looked very down. It's looked down highly by the sages. And you'll see even by Hashem that if you make a vow, it's like building an altar to yourself. And if you fulfill what you vowed, it's like you sacrificed on it, which is a discouragement to make vows, which we'll see. But then the next verse says if you do make a vow to the lord it does say that one should not violate his words he shouldn't desecrate his words he shouldn't make his words profane according to the clear in another place it means that they can you're not allowed to violate your words but the bin or the sage is allowed to nullify your words you that's called a release you're released from your vow And when it says and everything that enemy enemates from your mouth you shall do it doesn't say your mouth it says his mouth and it means the judge when he says you're released you're released and if you're not released you're not released now that is a deeper level obviously simple shot is that you should keep your vow if you do make a a vow to hashem What the clear does he brings down a medish in the beginning and the medish starts like this. It's the large paragraph on sadic 190. It does say that Moses spoke to the heads of the tribes and then it says when a man makes an oath now interesting it is a double language yidor nether. So yidedor is the verb and nether is the subject. So yidor shall make the vow. Just notice now there is no nun in the word yidor. It's going to come up later. That's a very important point when he makes a vow. So the maj says, "Hashem is speaking to the Jewish people and he's saying to them, be very careful. Be very careful when you make vows. Do not break them. that anyone that does break their vows in the end he becomes faithless in his vows and anyone who is you know basically transgressing his vow he's considered a kofair a ker is a denier in hashem it's a sounds very serious which it is the and there is no forgiveness. Imagine that. Now you're going to understand whyal and Hashem is so much interested in you not taking a vow to start with. And if you do take the vow, we'll see shortly why it's very important to get released from the vow, not to fulfill it. Even though the verse seems to say you make a vow, you should fulfill it. So let me give you the background I mentioned in the beginning. We're going to have a general rule. The general rule is don't make vows. And if you do make a vow, you better get released. It sounds like it's a very negative thing and you shouldn't fulfill it. You should go to the rabbis and get released. However, we see in the Torah there are people who made vows and they were very righteous people. And we're not going to call them sinners. We're not going to call them on a low level making a mistake. So the clear card will delineate what type of person can make a vow and is okay not just okay perhaps even encouraged. So the general rule is not to unless you are a very unique type of individual on a high level. That is going to be the background for the discussion. So up until now we see that um one should if one makes a veil should be very careful not to break them and anyone who breaks them is in deep trouble. It actually says in Exodus um 20 verse 7, you will not be forgiven. Let's look at the verse. It's number three on the source sheet. And there's a similar verse in Deuteronomy 5:1. You shall not take the name of the Lord your God in vain. For the Lord will not hold blame anyone who takes his name in vain. You will not be cleansed. There is no there is no Now again in the simple shot it sounds like only if you don't fulfill it. That certainly seems what is being said. Okay. So now let's continue with the medish. It says that actually what Hashem is saying to the Jewish people that you should not think that it's permissible to swear in my name even in truth that really you're not ever allowed to swear in my name at all unless so there is an exception there's always exceptions to every rule. Unless you have within you all these character traits and these character traits are delineated in Deuteronomy chapter 10 verse 20. It says you shall fear the Lord your God. So the person should have fear. You should worship him in Hebrew, right? To him you shall serve. That means you're of service to God. You're in a position to serve God. And and in him you shall cling. You should follow in his ways. You should be cleaving to God. And in his name you shall swear. So look even at Rashi, right? You shall fear the Lord. You shall worship him and cleave to him. After all these qualities, then you may swear by his name. So the clear card didn't just come out of nowhere with this idea that unless you fit all these categories which you already saw was in the medish right med. So too here it's a very explicit pekk and it means that if you have all these attributes then it would be okay. And that's what the rest of the medish basically goes on to say that Only if you have all of these character traits, then it would be permissible to swear my name. But if you don't have any of these traits, then you're not allowed to swear in God's name. Now we'll begin the first paragraph. She says, "We already explained in parasal in Nidarim." Gammoridarim 77b. It's a little bit of a story. Look at number six on the source sheet. Very short. Rava said to Ra, "Masters, see the sage that came from the west." Remember Tommed Bavi is written in Babylon. So someone came from the west towards the east. They came from Erit Israel. And who said the sages attended to dissolution to basically to nullify a vow taken by the son of a great sage of the son of Rahuna Baravin and they dissolved his vow. They released him from this vow. But you know what they said to him after they released him? Go and request mercy for yourself for you have sinned by taking the vow. Just by taking the vow, the sages told this other sage, he has sinned and he's now to beg. He now needs to beg mercy from for forgiveness. As Ravimi, the brother of Rafa teaches with regard to anyone who takes a vow. Even if he fulfills it, he's called a sinner. Now, it's interesting. He asked, "Where is the verse from? How do you know this? What verse is there a verse in the Torah that teaches you shouldn't take the vow to begin with? And if you take a vow, even if you fulfill you're a sinner, look in Deuteronomy 23:23, it's number eight on the source sheet. It says that if you refrain, you don't you you cease, you refrain from taking vows, there will not be in you any sin. Now we have another name for the Yates for the Satan, right? It's called sin, right? The the the motivation to do sin is from it's by the Satan. So perhaps you can read it like this, right? If you if you refrain from making vows, you won't have the Yates to sin or the Satan will not agitate you to sin. Perhaps you can read it like that. So making the vow you're called a sinner. The clear continues. He says that what happens is once you take a vow then you're agitating you're provoking the evil inclination. You're provoking the satin. You're agitating him. that that is not it doesn't become strong. In other words, it becomes strong when you make a vow. When you forbid something upon yourself, you're agitating the you're causing the the to be strengthened. That's why people could say to this person, you already have 613 commandments. What do you need another commandment? Because when someone says, I make a vow not to eat chocolate. That if he eats chocolate, he has to bring a sin offering. He's making a new commandment for himself. On a certain level, we're going to see later that it's like you're building an altar to yourself cuz you're putting yourself above everyone else. Everyone else eats chocolate, but you cannot eat chocolate. If you were so well disciplined, you wouldn't need to make a vow. So, we're going to see if you're not disciplined. It could be that it's permissible. But let's just go on and see what the clear car has to say. Is that what is the lesson here that the Torah wants to get across? That the Torah itself is constricting a person, containing a person in in some type of binding, right? the Torah itself is binding the person in in in a constricted way um of the now what does that mean in Gmorra 52A it says the was can you imagine now this sounds very bad and I hope nobody anti-semites take it the wrong way but this is the way it works the bigger your the more potential to do good also the more potential to do bad and the Jewish people the sadikim and I'm sure that the righteous Gentiles also who are tapped into the God of Israel have a bigger potential to do good and therefore it says the left alone was mania the umos it kind of ignored them the is not so interested in the nations but what about Israel midgar Israel But what it does, it's more interested. It agitates Israel. It provokes the Jewish people. That's the first statement. And the more than anybody, the people who are really seeped in Torah because again, their Yates are hat is so great. But it God gives you an even playing field. That's what free will is all about. We all have free will. So the greater your the greater your inclination to do good and produce good. I'm just going to use the word unfortunately. It's the truth the truth on the other side. But it's really not unfortunate at all because thank God we have God's help which we'll see at the very end. Only with Hashem's help we can overcome and we can really create a fantastic world. Okay. So God bound the Jewish people with their he constricted them. He like bound them with their yates with their evil inclination which is which actually strengthens when you take on more restrictions when you take this vow. It says in Deuteronomy 23:23, which we actually saw already, that if you refrain from taking vows, there won't be in you any sin. What does that mean? There won't be in you the which is a the is what causes you to sin. But if you do make a vow, then you have within you the is strengthened and it can cause you to sin. So the person taking the oath, he's really constricting himself with his becoming more constricted. And that's what it means. If you look in uh EU Job 36:8 that you'll see number 11. And if they are bound with chains and caught with ropes of poverty, look at Rashi at the bottom, right? What does it mean you'll be bound or caught with ropes of poverty? It is only because they sin before God. And so what does God do? He comes to pay them for their own good in order to cleanse them out and admonish them to return to him. So this is going to be when you bring yourself into more chains by making these oaths, you're actually causing a need for um a punishment which is only used to cleanse you. It's actually for your own good and will help you return to Hashem. That's what it means on because it's not just poverty but it's affliction. That word basically what you're doing is you're adding ropes. You're adding these the the media the medium that's restricting you these ropes. you're actually causing more restrictions than the Torah actually laid down for you. I remember when I first became religious and the rabbi, the head rabbi saw me doing something that I guess was like being machmir, being a little strict, and he said to me, "Son, we already have 613 commandments. Why add any more?" Okay, so it was words uh of great wisdom. But amar that's why it says in Gmoramos 109b I mentioned this already that I know it sounds very strange that if you build if you make a nether it's as if you built an altar. Now an altar is a high place and you're separate from everyone else. First of all, the high place represents arrogance. And then it's also separate because not only is it high, but it's separate from everyone else. And it's just by building it. Now, if you build it alone, what should be the problem? It's only when you do something, you actually offer on it. Okay? Because I can always put a bunch of rocks together. It's not really an altar until it's used. Right? So the very fact that you built it that we say is one sin but it's only retroactively when you fulfill the when you fulfill the the oath then it shows what the original building was for it was you built it as an altar and therefore it's like two sins and then you find inos fine what you're doing is you're serving your heart you're serving your inclination you're serving your ego ego. The clear car says, however, even though we just got done saying the general rule is not to make any oath and we were saying during the break that one, it's best it's good habit to say and the reason is because any type of statement that sounds like an oath like let's say for example I promise or I I swear even though it's in English that any language that sounds like an oath that presents itself like an oath can be construed as an oath. So we have to be very careful to say I really would like to I plan to because that then you are you did plan to you just didn't make it right. So that's the best um medicine for this situation. Now even though the general rule is do not make any oaths, the clear will now spend a lot of time explaining who and where what type of person, what kind of character should one be to make an oath and he proves it. One is someone makes an oath at a time of let's say distress, a time of trouble, a time of need. He's squeezed. She's squeezed into a situation where, you know, if I get out of this, I promise you, God, that I'm going to do such and such, right? We see that Yakov did it. It's brought down braided raba, but also in Genesis 28:20. If you look at what he said, we see this on the source sheet. Um, where is it? Look in number 14. And Yakov uttered a veil. Thear Yakov. Again, notice that there's no nun on the first word. Thear Yakov Need. And what did he say? He was in a tight situation. He's running away from Asav. He's running towards Loveven's house, which he already knows he's a manuvo, right? He's one of the lowest types of character. And yet he says to God, if God will be with me and he will guard me on this way upon which I am going and he will provide for me, he will give me bread to eat and a garment to wear, then you you will be a god to me. Okay? So he's going to have this relationship to God. But he's making this oath. He's he's swearing From here you notice that a person can make an oath when he is in a distressful situation. Okay. So that's one type of situation where it's permissible. Second type of situation. For example, one wants to fulfill mitzvah, but he doesn't feel he has enough motivation. He could make this oath, this vow in order to, you know, encourage himself to to fulfill the mitzvah by making an oath. Even King David in Psalms 119, right? 106, number 16 on the source sheet, King David himself says, "I swore and I fulfilled to keep the judgments of your righteousness." Okay, great. And what about a third type? A third type of person which is it's permissible is one who's someone who makes this oath in order to become more accustom in either separation or abstinence. For example, someone who feels that he might be an alcoholic or might be prone to uh destructive behavior when he drinks or eats. He's a glutton, needs to lose weight. So he can make an oath to Hashem. For example, I'm not going to eat any red meat or I'm not going to have any drink. Right? We know that's a nazir. And by the way, a nazir has to bring a sin offering. So we'll explain why that happens. But in the meantime, the type of person who wants to separate himself or abstain from certain things, like for example, someone who's a glutton or a drunkard. For example, he might make an oath not to eat meat. Or anyone who wants to distance themselves well from let's say the deviations of normal life, right? It's not normal maybe when you were like 15 to eat a whole pizza, but at our age it's it's not. I don't I don't know. You know, we're talking about the large pie. Obviously, these personal pies are too small, but uh you know, when we were young, we we were able to eat and devour a lot of food at once. Okay. So, anyone who's basically all these deviations, all these distancing things, he's going to do something because he's he feels he's outside of the bounds, outside of the norm. So in order to get back within what we call normaly he feels he's outside he can make such a vow. Now it's interesting in perkyavo chapter 3 Mishna 10en number 17 on the source sheet Rabi Aka would say that we're going to call that and kalis ro frivality they're margling they can bring a custom to a person to uh promiscuity. Now it says we're not going to discuss this that much but that the oral tradition the the receiving and the keeping of customs that's what a misor is tradition is a fence for the Torah this pero and giving your tithes that is a fence towards wealth and this is the important words that are precious that this idea of making vows can cause this fence right help you in separation or abstinence from things by the way I just have to mention that if you're looking for wisdom you want to guard wisdom quietness silence is the best wisdom right a safe A safety fence for wisdom is silence. Let's go back into the clea car where we left off. So we talked about these three ideas. What are they? When you're in pain, in troubles or distress, that's one. If you're passionate about uh doing mitzvah and you need you want more passion, right? You want the passion. His dare zus. That's another reason. And separation. you feel the need to separate yourself from the norm from to be within closer to the norm then that's good regarding this statement regarding this statement now I'm going to clarify those three ways in which it's permissible for someone to make an oath a vow or an oath um kimok near uh near Mazoo Midrash. Um so too they were hinted at in the medishano that we started with. We started with the verse in Deuteronomy 10:20, right? The Lord your God you shall fear. We said that's going to be the mid. If you have the character trait of fear and him you shall serve, you have to have the I guess the me of servitude of s service to God. And you're you're clinging to him. You're following in his character because that's what it means. That's one of the definitions. Also means you you that you give honor to the Torah sages. But it's basically uh mimicking uh imitating God's merciful ways and in God's name you shall swear. So as long as you have these character traits, so too what's hinted at in this para is what is when it's permissible, when it's forbidden to make these types of vows. And that's why it says in the verse, right? When a man makes a vow to God, oh, or he makes an oath in order to forbid something on his soul, keep these words in mind. He shall not desecrate his word. Then anything comes out of his mouth. We're going to now dissect these words shortly. But the first question that needs to be asked that the clear asked, would we have asked this question? What those last two phrases was, he shall not desecrate his own words and whatever comes out of his mouth, he should do. That sounds like it's synonymous. They're different words for sure, but isn't it conveying the same idea that he should fulfill it? Remember he shouldn't desecrate his words and then like almost it's the same idea that whatever comes out of his mouth he should do. So it's asked B side to regarding the halos regarding this double language the repetition of language even though it's not exactly word for word. Omar after the fact it says he shouldn't desecrate or profane his own words. So why does the Torah have to go meaning the verse? Why does the verse have to then say everything that comes out of his mouth? He should do the the gumar itself will answer according to the simple shot which is a little bit what we said before. Any language that you use that is similar to a vow is considered a vow. That's what the gammor says. And the clearar has a very different interpretation. The clearar begins by saying if you look at the midrash and we examine the medish carefully I'm going to give you some really great insight. This is what I say that it's actually hinted at in this verse. those three those three things where it's permissible to make a vow number one. So the clear is now saying his number one the one who makes a vow in a time of distress because it says the verse says which is very similar to what Jacob says right it's the without the nun in the word so it says the man is making the vow to Hashem. What is his motivation? He wants to come close to Hashem. And the word nether with the nun literally means to make the vow yor for grammatical purposes the nun is dropped. But it sounds like the word dear. And a is a dwelling place because the person ultimately wants to dwell with Hashem. He wants to come close to Hashem. And that's what it says. He wants to come close to God. When do negative things happened? When does the distress, when do the troubles beset a person? Only at a time that Hashem has removed himself from you. thearim and toarim he has abandoned you to fate or h happen stance let's say the hashka practice his divine providence has been removed just like the ram says in the marim so now if you look I believe it's on page four at the very top okay number 19 he quotes only the last few words, but I think it's worth reading this entire paragraph. Just keep in mind the Rambam holds the highest level a person can reach is the clarity of mind, clarity of knowledge, but it's integrated into behavior. It's not just head knowledge. A prophet, notice, he believes that the highest level a human being could reach on this earth is basically prophecy. Okay? And it's called the Sikh. The sacral is the intellect. The sacral according to the maharal who's the student the student of the maharal is the kakar. The word sik is spirit. It's like the nishama. So it's a refined nishama. I'm going to call it the intellectual spirit. But the Rambam says like this the perfect in their perception of God. So that's intellectual but whose mind is I'm sorry is never separated from him. He is constantly aware. He's this conscious, right? He's living with Hashem. He's constantly aware. He's never separated from God. They will enjoy constantly the influence of providence. There's going to be hashka pratis all the time. But those who are perfect in their knowledge of God, know we said before perception of God. Here it's just head knowledge. It's okay. They turn their mind sometimes away from God, but they do enjoy the presence of God's divine providence when only when they're in a state of meditation, maybe prayer, maybe learning, when their thoughts happen to be engaged in other matters, then the divine providence departs from them. So there's two types of people, right? In this case, people who perceive and are really living with God 24/7. And then there are those probably like us who live with the knowledge of God and we do everything we can to cling to him as much as we can, but we get dis um what's the word? Distracted and then for some reason we're not so in tune with God. Okay. So the absence of providence in this case is not like its absence in the case of those who does not reflect on God at all. Right? So you have different levels. You have like the atheist or the people don't think about God, agnostic or atheist. So they don't really experience too much godliness in their life. um they don't reflect on him and in this case certainly less intense because when a person per when a person perfect in his knowledge right of God and then he's busy with worldly matters right so someone who's like really intensely involved but they're distracted with worldly matters he is not he he has not knowledge in actuality but only knowledge in potentiality meaning though it's ready to become actual, but it's not always turned on. This person is like a trained scribe when he's not writing, right? He has all he could picture himself writing an olive, but he's not doing it right now. So, he has all of the training, right? Those who have no knowledge of God are like those who are in constant darkness and never see the light. And that happens to be a verse in 1st Samuel 2:9. The wicked shall be silent in darkness. Now these last four lines is what the ram what the clear card does quote from the Rambam. It sounds from here he's going to describe those three levels. Right. While all those who possess the knowledge of God and have their thoughts entirely directed. So it's action right? They're working on their character. They're 247 directed to that knowledge or as it were. They're always in the bright sunshine. And those, I think, like us who have the knowledge but are at times, you know, distracted. We're engaged in other themes have it as it were as if it's a cloudy day. We know the sun's there behind the clouds, but we're not really um experienced the sun constantly. The sun does not shine for them on account of the cloud that intervenes between them and God. So there is going to be times where someone who's totally 24/7 thinking about God, he's going to experience the sunshine or the say the warmth of the sun and I mean su n all the time. And people like us, we're going to have um uh in you know when the c clouds move, we experience it, but it's the clouds that intervene between us and God. So the clear continues and says that's I'm going to just read the words in Hebrew. This is what he claims the the Rambam says. So you can look at lent in the the guide to the perplexed. We're on the top left of the general rule. that if you really examine it carefully with very strong eyes, strongsighted, clear eyes that any of the negative, all the troubles, any of the troubles that come to us in this world, it's this whole idea is basically through the separation between us and God. when there's a separation as then it's written you notice in Deuteronomy chapter 31:18 that you'll find where on this number 20 on the source sheet God said I will hide my face on that day because of all the evil they have committed when they turn to other deities they were pun elim they turn it away from God so that's when God hides his face as a result of you turning way. So that's what he says. But one who has God in his insides will not affect him anything evil at all. And we see in Isaiah 41 verse 10, do not fear for I am with you. Be not discouraged for I am your God. I encouraged you. I also helped you. I supported you with my righteous hand. Don't be discouraged. Don't be discouraged. I'm with you. So if you turn towards God, he will complete. He'll basically remove from anything evil. So basically what cap comes out is that if you're interested in making the vow at a time of distress, what your real intent is is to come close to Hashem. Because remember when do the bad things befall you is when you're distance yourself from Hashem. So you're experiencing distress, you're experiencing troubles. What is your ultimate goal is not just to get rid of the troubles cuz that's not going to happen. It's going to become it's going to happen when you come close to Hashem. So your ultimate goal is to come close to Hashem. And that's why it says in Psalms 572, look at number 23. King David said, "Be gracious to me, oh God. Be gracious to me because my soul took refuge in you. And in the shadow of your wings I will take refuge until the destruction passes until the distress until the troubles have passed. Now we can understand back when we spoke about Yakov says Yakov took the vow right we said it was in Genesis 28:20 saying if you will be a god to me if you will stay by me then I'm going to stay by you right I'm going to you're going to be a god to me what was he asking don't abandon me to fate I want that relationship with you I No, I'm not interested in living a life without God, right? Without practice, without divine intervention. I want you in my life. Okay? He did not he was not interested in being abandoned to fate or better yet. I'm not sure what the difference is. It's all the same thing. God forbid into the hand of the nations. That's not what I'm interested in doing. That's why it says in that verse, our verse, a man who will make a oath to God. Ready for this? Remember, he's taking it at a time of difficulties and distress. He wants to come close. He wants to bring himself close through the nether through the vow to Hashem so he won't be affected afflicted by these negative things. And now we understand why it says it doesn't have the nun just for grammatical purpose. There's a reason the nun is dropped. There's no question about it. But nevertheless, it's yidor. Remember God created the language and all the grammatical rules. Okay? So why is it a dwelling place? You're talking about dwelling with Hashem. Well, as it says in Psalms 90:1, a prayer of Moses, the man of God, oh Lord, you have been our dwelling place throughout all generations. That is the concept be behind deer dra um and also in Isaiah chapter 27 verse 20 or 26:20 when God says through Isaiah go my people come into your chambers in Hebrew it is the word and close your door about you hide from me but a moment until the wrath passes meaning that you're going to go into the you're going to go into the room into the dra into the m you're going to go there until the wrath till the troubles pass away and the kakar says this is what the mid says that hashem himself is analogous to aer and amdal there's a whole mish discusses God is called a shelter. God is called a room. God is called a fortress. And we can bring proof from these verses. away. He's running towards the the wings of the Shina, so to speak, God's protective wings. And why? Because he's afraid of happen stance. He's afraid of fate. He's a He wants God to be his his righte. He makes God his dwelling place. like someone who's running away from the fear of the army into the king's palace, right? He's running into the courtyard of the king to get away from the soldiers in the city. That's the word. Sorry. So it comes out that this vow he's making histoe he's making his dwelling place by hem as the p says he's making a nether not a nether a through the nether he's making god his dwelling place and that's hinted to the idea it's hinting to the idea of someone who makes a nether because of troubled times The second thing we spoke about was someone who makes an oath. He's going to make something forbidden on his own soul. Then what is the point of this? He's it means he wants to fulfill mitzvah. We said he's he wants to be more passionate. He doesn't feel that he has the energy or the passion to fulfill the mitzvah properly. So he takes this oath to when he sees it as Yates is what is strengthening itself against him right to go to a minion no I'd rather sleep in bed so he makes this oath he's going to make the minion every day is well in this case we're talking about right he the um the inclination wants to do something that's forbidden right so what does he do Boaz. He gets up with all the strength and he makes this oath just like Boaz did in Ruth 3:13. It's number 27 on the sor sheet. Imagine waking up and you have this woman at your foot at your feet and according to some opinions he married her that night. Another opinion married her the next day. I think this is the opinion he mattered her the next day. It says stay overnight and it will come to pass in the morning that if this other person redeems you plonial money well let him redeem you but if he does not redeem you doesn't wish to redeem you then I will as the Lord lives that's an oath of that's the language of an oath as the Lord lives I swear lie down until morning I'm not going to touch you until we get married which is a you He wanted to strengthen himself against doing an so the clear card says hoay this idea that we stood at we swore to God we did that we were going to fulfill the Torah. So if it's already in the Torah not to do an iser. So that's why it's also a double language that he's an oyster, right? It's the language over here. So he's making this oath to forbid upon himself something that is already forbidden. That's why he's making this oath as like just like he stood at Hari and that's why it says he's forbidding this is meaning he's forbidding something that's already forbidden. You're not taking on something new. You're you're trying to strengthen yourself to do Torah mitzvah. That's what he said. He wanted to do this to fulfill the mitzvah. Let's just go a little bit shorter, a little bit longer. The the third thing is the another part of the verse. He should not profane his own words. This is referring to the one who's someone who is taking the oath in order to become accustomed for abstinence or separation because it's already known. It says in a vodara gammorazara page 20B it says the precious that separation or abstinence brings you to purity and purity to harve so the purity brings you to holiness. So now when we say don't he should not desecrate his own words meaning said he shouldn't make his own words like the opposite of holy desecrated or profane or even mundane he should only make his words holy meaning that through this vow he's coming to a holy level then for sure automatically his his words won't become profane and it says here the mos that the intelligent person will understand now the after we've already mentioned about these three ideas regarding vows. So it ends right that that verse everything that comes out from protrudes from his mouth he should do. Meaning if he's making a vow to do mitzvah of course he should fulfill them. This type of vow is to encourage you to do mitzvah and those you should fulfill. Zulat, right? Any other intent, any intent other than to fulfill fulfill the mitzvah, that would be considered a sin. Even if you're fulfilling them and that's why we saw in yamos, right, that anyone who just building the altar is a sin in itself. So too by sacrificing on it that is um is is a bigger sin and that sin takes place only when we don't have the temple or the tabernacle. But what is preferred is that it's really good that one should go to the sages to to get it released. It's better to have it released than to fulfill the the oath. That there is no benefit that's going to come to you by fulfilling whatever it is you made the oath. Remember, we're not talking about mitzvah. It's right only if it's these three ways, right? Whether it's a mitzvah, our example is then it's a mitzvah you want to fulfill and that is considered good then anything that comes out of your mouth you should want to fulfill. So let's go through this idea. We said that if someone is um only if you have these three uh midot if you have which is fear if you're serving Hashem and if you're interested in Hashem and that is the three characters and the only time or situations would be in a time of sara a time of distress a time of trouble right and if you want to um misd yourself to do more mitzvah or if you interested in precious in separation and mism will continue this next year. I hope you all enjoyed the uh the in the in-depth uh u explanation of the kakar and will see you next week. Have a great shabas and a great life. Heat. Heat. my shing.