Rabbi Binyamin Yuhanan - Parashat Matot - Mase

good evening we're learning parshat matot and must say this week we have a double Torah portion and these are the two last Torah portions of sefer pamid bar so we're finishing the book of this week as well so we're starting on page 900 of our scroll hamash and the Parsha starts with laws of taking Oaths making promises and vows and um in on page 901 verse 3 says if a man takes a vow to Hashem or swears an oath to establish a Prohibition upon himself so for example if a man says I promise to do something or I vow that I will not do something that becomes obligatory and the Torah says he shall not desecrate his word he is not allowed to break his promise according to whatever comes from his mouth shall he do that means that in addition to prohibitions of the Torah a Jew can take upon himself other prohibitions or in addition to obligations of the Torah a Jew can obligate himself to do more than the Torah asks and uh just by saying the words you're not signing any contracts just saying the words from now on I will do so so such and such I promise I will not eat I will not go I will not do becomes obligatory just like it is a Torah commandment so we have 613 Torah Commandments but in addition we have as many as you want that you can create on your own um so even though until now you were not required to do it as soon as you take it upon yourself you become obligated and therefore in our times we do not recommend for people to take vows upon themselves more than that we don't recommend people to take any stringencies upon themselves unless a person is comfortable already with whatever the Torah requires him and then he says you know what I will follow not just the basic halacha I will also take upon me of myself stringencies or other opinions beyond the regular basic halacha that is for a higher level we say that it is better to do the required minimum but to do it well and to get a hundred on the minimum then to in some areas take upon yourself stringencies and some areas fail which if you compare it to a college if you have let's say 10 courses that you need to pass for your major so and let's say the passing grade is 80. so as as long as you get 80 on all 10 courses you passed the the um course of study and you will get your diploma however let's say you want to excel in some courses and you say you know what out of 10 courses I'm going to choose two that I would like to get 100 in and you're gonna invest a lot of your time in those courses and yes you will get a hundred but because of that you're not gonna have enough time to study for the other eight and some of them you'll barely make it by 80 and some of them you'll get 17 some you'll get 60. and so at the end of the day you will fail your college Years and you're not gonna graduate with a diploma and you might ask but but why not I got hundreds I was very strict and I excelled in some some areas but we don't look at some areas we look at everything as a package so a person should observe his life and try to notice are there any things that he's more stringent than the minimum and perhaps because of that your other areas suffer and therefore we say a person should not take any stringances upon himself unless he is already fulfilling the entire minimum completely if you're not so great yet in benadam if you are not yet perfect perfect I mean that you don't hurt people that you don't sin so let's say if you still have way to go before you stop getting angry getting angry is a negative commandment hurting people with the words is a negative commandment so if you're not yet perfect in those areas then maybe you shouldn't spend too much money on um religious articles whether it is um extra extra level of Cashout in meat tiffiline Shabbat observance all these are very important but we're talking about the person who already fulfills the basic as described in and in modern Depot scheme let's say if you fulfill everything that our vadya says you should then you can say okay now let me go a step higher I will now fulfill things that Railway says if you do this extra things you'll get extra blessing but that's only after you fulfill the entire which includes laws of honoring your parents laws of um not charging interest not cheating your employers or employees and um being honest in your words and treating your spouse with respect a lot a lot of laws that we have to concentrate on and people often like to jump and say I want to feel good about myself and I want to show off that I'm doing this better than other people so we have to be careful and not take upon ourselves extras until we cover the entire base until we do everything on a minimal level and if I have extra money I will not spend it on Extra hidur or humra stringency I would rather use it to plug up a hole in my relationship if I hurt somebody if I cheated somebody if I owe someone one money this is a very serious topic and that is why the Torah treats a person who takes a vow so seriously because Hashem says it wasn't enough for you what I told you you want to take more upon yourself so I'm gonna then ex treat you judge you on a higher level anyone who takes a vow right away draws upon himself judgment from Hashem you think you did everything let me check it out why are you taking extras that is why it's not recommended to take a vow in our times now in the olden times it was a common practice for people to take vows people were stronger they fulfilled everything and they wanted more what happens is when a person takes the vowel he has to fulfill it that we know but what if later he finds out that he jumped too high it's too hard for him to do he made a mistake so then he needs to go to a Badin and nullify the vow he has to explain to them that at the time of making the vow he did not know what it entails he did not know what the outcome of his vow will be and had he known he would not make such a vow and the Beijing checks him out questions him and if they see that yes he is honest he made a mistake his vow was made in error then they tell him a Val made an error is invalid and therefore you're not required to keep your vowel and not only that we uproot it from the beginning and therefore even though you follow the most strict way you lose it because you didn't have to because we cancel the entire vowel from the beginning now in verse 4 the Torah says what about a woman a woman just like a man can take a vow upon yourself but though there is an additional way for a woman to cancel her vow if a woman will take a vow to Hashem or establish a Prohibition in her father's home in her youth and her father heard of her vow or the prohibition and her father was silent about it then all her vows shall stamp so here we learn that a single girl that still lives in her father's household and that only applies to a youngster under 12. she needs approval of her father if her father is silent or he agrees to it she must fulfill whatever she took upon herself but if her father restrained her on the day of his hearing all her vows and prohibitions shall not stand if the father disapproves of her vow then she doesn't have to keep it her vows are nullified but there is a difference between the Nullification done by Badin and the Father the baby nullifies The Vow as we said from the beginning but the father nullifies The Vow only from the moment that he disagrees with it which means if a lady made a vow in the morning and the father only heard about it in the afternoon if she transgressed her vow in the meantime in those few hours she is guilty and she needs to do the Shiva whereas in the case of a person who goes to the Bay din when they approve the vow it's from the beginning and therefore they and therefore even if a person transgressed he doesn't have to do to shuvat because he made the vow in error and therefore The Vow is invalid from the first moment similarly in verse 7 we speak about another case if she shall be married to a man and her vows were upon her now go to page 903 verse 8 and her husband heard and on the day of his hearing he was silent about her then her vows shall stand just like with the father if the woman is married so she needs approval of her husband to to keep her vows if her husband heard the vow that she made and was silent that indicates approval and it becomes obligatory on her as soon as she makes the vow it's still obligatory but there is a possibility that the husband will disagree and from the moment the husband disagrees she doesn't have to keep her vows anymore verse 9 describes it but if on the day of her husband's hearing he shall restrain her and he shall revoke The Vow that is upon her then Hashem will forgive her which means from the moment the husband cancels her vow the the disapproves her vow she does not have to keep her vow anymore until that moment she had to from now on she doesn't but if she didn't hear her husband disapproving the vowel she told him the vow she left the room in the meantime the husband said no I disagree she didn't know and then she went to a different room and she transgressed her vowel she doesn't know but the vow is no longer valid but because she thinks that she's transgressing the vowel she's still somewhat guilty and therefore the Torah says then Hashem will forgive her now in the first time the Torah gives us the next case what if she became divorced from her husband the vow of a widow or a divorcee anything that she prohibited upon herself shall remain upon her because she is no longer in her father's household and she's no longer under her husband's jurisdiction now verse 14 describes to us in which cases can the husband cancel The Vow and that is any vowel and any oath prohibition to cause personal affliction her husband may let it stand and her husband May revoke it so one of the cases that the husband can cancel the vowel is when the vowel causes personal Affliction to the wife if she said I'm not going to eat a certain food if she said I'm not going to go to sleep until a certain time I'm not going to take a shower and so on and so forth all these are considered personal afflictions and the husband is allowed to cancel the vowel if it has nothing to do with her personal affliction um let's say she said oh um instead of eating with uh metal spoon I'm gonna from now on eat with a silver spoon That's The Vow she took so there is no Affliction this is just her idea that's what she wants to do fine do it the second the second condition that that limits the husband's ability to cancel the vows is in verse 17. as it says these are the decrees the Hashem command motion between a man and his wife between the father and his daughter in her youth in her father's house from here we learn that a husband can only cancel a vow that is between him and his wife so there are two conditions either it causes personal affliction or it uh affects their relationship either she will suffer or their relationship will be affected between the husband and wife now so again there are two parameters for the husband to um stop his wife's vow if it causes her discomfort or it's a matter that is between the husband and wife um okay now we go to chapter 31 on page 903 we learned in parashat balak and pinhas that the the midianites and the moabites found a way to cause Jewish people to sin they sent their ladies to seduce Jewish men and because of that 24 000 Jewish men died in a plague and at that time Hashem told Moshe Moshe time will come when you have to take revenge against the midianites and you have to um Smite them and now in this Torah portion Hashem repeats the command and Moshe actually carries it out and the question is asked why specifically the midianites are going to be punished why not the moabites both Nations participated in hurting the Jewish people and there are two answers given number one the the moabites they lived near the area where the Jewish people encamped and the moabites were scared that the the Jewish people will take their land and therefore the moabites acted out of fear number one they were in the vicinity and number two they were scared that they will lose their land whereas the midianites they didn't fear that the Jews will take their land because the Jewish people were nowhere near more midianites median was far away they already passed their country or didn't reach it yet depending geographically where it's located the midianites acted not out of fear but rather out of hatred and they sent their women on a caravan to the Jewish camp so therefore Hashem says I can understand why moabites would do it they were scared but midianites have no excuse attacking the Jews and the second reason that Hashem spear the moabites was because he knew that in the future there will be a lady Ruth from Moab who will convert he she will accept Judaism and she will produce a child who will be the descendant of David amelick and ultimately the mashiach so Hashem said I will wait before punishing the moabites until root will be born so in verse 2 of chapter 31 Hashem says to Moshe take Vengeance for the children of Israel against the midianites afterward you will be gathered unto your people now on page 905 the battle against Midian again median is punished because they acted out of hatred and morav is not punished because they we're giving them a benefit of the doubt they acted in self-defense [Music] now Moshe gives commandment to the Jewish people in verse 4 a thousand from a tribe A Thousand from a tribe for all the tribes of Israel shall you send to the legion so Moshe gives command that the Jewish people should provide an army of twelve thousand soldiers and those in charge of the army were was pinchas the son of elazar the kohen and the rabbi said that is because he was the one who started the battle he took the spear and he killed zimri and the midianite woman so now he has the honor to continue and finish the battle verse 7 describes the battle they messed against Midian as Hashem had commanded and they killed every male and they killed the kings of median five Kings and belam Son of Biore they slew with the sword the children of Israel took captive the women of Midian and their young children and all their cattle and flocks and all their wealth they took as spoils all the cities of their inhabitations and all their palaces they burned in fire now if you want to know how many males did the more by midianites have we know there were 12 000 Jewish soldiers was that a lot of people or not how big was the midianite nation so the Torah gives us an idea of how big it was when um on the on page 901 909 we will give a number total number of young girls that stayed alive and we will see why but at the end only girls from birth until three years old were kept alive all men all older women were killed and out of those from those that section of people three years they range from zero to three and only among women were 32 000 girls and now if you multiply it from 0 to 60. that's 20 times more that's 20 periods of three years so that means that they they had six hundred thousand women and correspondingly they had 600 000 men until the age of 60. and assuming that all men from age let's say 15 until 64th you will have um approximately 150 to 200 000 soldiers so this gives you the proportion there were 12 000 Jewish soldiers against moabite soldiers so at least 10 times but more likely 15 times more for every Jewish Soldier you had 15 more bite soldiers the question is why did the Jewish people send so few soldiers why only twelve thousand they had an army of six hundred thousand man why send only twelve thousand and and say is because Hashem was trying to teach them a lesson that he is fighting their Wars they're going into the war only to minimize the miracle so that it shouldn't be an open miracle that it should be you know at least at least somewhat natural okay fine you know the Jewish people got lucky one Jewish Soldier killed 15 enemy soldiers and so for every Jewish Soldier and none of the Jewish soldiers died you know if you look at the the the the statistics at the the possibility of that happening the 12 000 Jewish men go to fight each one of the Jewish men killed between 15 to 20 enemy soldiers each one and none of them dies imagine you have 12 000 battles of one against 15 to 20. and in what are the chances that one will win against 15 20 you could say maybe at one in a hundred and that happens 12 000 times and now think about it what are the chances that one in a hundred chance event will happen 12 000 times astronomical Beyond astronomical so the miracle is clear but still to minimize the miracle let that one soldier go and fight 20 soldiers because if there would be no soldiers and all enemy enemies would die that would be an open Miracle Hashem so send the minimal amount of soldiers and it will still be clear that it is a miracle but it's not an open miracle so the reason why Hashem is doing it because he wants to give courage to the Jewish people so that when they go into the land of Israel and they have to fight 31 Kings they should remember this lesson and they should be strong and not be afraid and we know that even in our times Jewish people fought many wars and Baruch Hashem they did not lose any and in times of Romans the most difficult country that the Romans faced was small Israel the most difficult country that the Greeks faced was Israel the most difficult country that Babylonians faced was Israel the the most difficult country that Egypt faced was Israel so Hashem protects us and fights for us from ancient times until today should continue but we know that that only continues if we keep Hashem in our mind if not then unfortunately Hashem reminds us without me you're not gonna survive and then Jewish people remember and come back to Hashem so the soldiers came back to the Jewish camp together with the captives and all the animals and all the gold and silver that they brought from median however in verse 14 we have a surprise usually when the a Victorious Army comes back to the City what happens they greet them with pride and parade and they sing songs to them and instead Marsha was angry with the commanders of the army now go to page 907. what what did they do they followed the audience they won the war what's wrong why is Moshe angry and and this actually describes a Jewish Army we don't celebrate victories we after each war look at our soldiers and check did they do everything correctly or not and this speaks so much about our greatness instead of praising our soldiers we criticize them but you could have done better but why did you do this why didn't you do it differently no other army in the world would would judge their soldiers with such precision and that is because every Jew is capable of perfection every Jew is a son of God almighty and therefore we expect a lot from every Jewel now what was the problem the more she had with him he said did you let every female live you only kill the males behold it was they these females who caused the children of Israel by the word of bilab to commit a betrayal against Hashem regarding the matter of per and the plague occurred to the assembly of Hashem she said the whole problem started because women of Moab and median seduced our man and sinned with them and now you're bringing these same women into our camp and what you want them to be slaves fine but we cannot have an object of sin to be present in our eyes they might do that again and even if not this is not proper to be reminded constantly of the sins that we committed therefore so now kill every male among the young children which means they only kill the adult males they brought the children so I Moshe says you have to kill all the males and every woman fit to Know a Man by lying with a male you shall kill and I'll say just say that includes any woman a girl over the age of three years old and in fact in the ancient times and I've heard from experts in um uh child abuse unfortunately that in the in the in the among the nations of the world any girl that is over the age of three you have to already suspect that she was sexually abused and raped very often by her own family members and so therefore any girl that was the age of three or older could not remain alive because there was a patent there is a possibility that she actually sinned and the midrash says that they actually conducted a test that spiritually they would determine if a woman did in fact of sin or not and every woman that did Sin was killed okay now in verse 18 laws of purification from a corpse are described whoever killed a person or touched a corpse shall purify yourself on the third day and the seventh day with the ashes of the red cow mixed with water and every garment and every vessel you have to purify with that water and then we have laws of um cautioning utensils in verse 23 everything that comes into fire you shall pass through the fire and it will be purified which means any metal utensil that is used in the Open Flame without water food goes on it directly has to be burned in fire and everything that would not come in the fire you shall pass through the water and anything that was used through a water medium you can caution it by boiling water in it and um in the middle of verse 23 it says but it must be purified with the water of sprinkling which means you also have to sprinkle the water over in which you mix the ashes of the red cow uh in our times when we get a utensil from a non-jew in addition to making a kosher we also have to bring it to a Mikvah which is learned from this verse and only when we bring it to a micro we raise it to a higher level that now this utensil will be used in a Jewish household in the Holy service of God and only then we are allowed to use this utensil now uh in verse 27 they divide the spoils in half between those who undertook the battle who go out to the legion and the entire assembly they took all the spoils they divide it in half half of it they gave to soldiers 12 000 men and the other half they gave to the remaining people about 600 000. people so of course it wasn't divided equally but because the soldiers risked their life they got a larger portion now we go to page 909 and um both the soldiers and the other other people had to take a contribution from what they receive and give it to the mishkan to the Tabernacle and the proportion for the soldiers was one out of 500 and the proportion from from the rest of the Jewish people was one out of 50. so not only the soldiers received more to begin with but also their contribution to the mishkan was small and the total uh spoils are listed they had 675 000 sheep a lot of sheep and they have 72 000 cows and they had 61 000 donkeys and 000 girls under the age of three they divided it in half gave half to the soldiers half to the rest of the people and um each Soldier and each Jewish individual gave their portion to co uh the soldiers gave it to kohanim and the the other Jewish people gave it to Levi and then in verse 48 officers bring jewelry offerings as thanks for no casualties the commanders of their thousands in the legions the officers of the thousands and the officers of the hundreds approached Moshe and they said to Moshe your servants took a census of the man of war under our Command and not a man of us is missing all 12 000 soldiers went to battle and all 12 000 came back so we have brought an offering to Hashem what any man found of gold vessels and it lists some examples Moshe and al-azar the coin took the goal from them every fashion vessel and no no one page 911 all the gold that was raised up which they set apart from Hashem was 16 000. 750 shekel from the officers sixteen thousand seven hundred fifty gold coins that is just small donation only from the leaders leaders of the thousands and leaders of hundreds so again that just shows you how big the nation of Midian was and how wealthy they were now we're in chapter 32 on page 911. the children of reuven and children of God make a request of motion and they said verse 4 the land of Hashem smoke before the Assembly of Israel it is a land for livestock and your servants have livestock they said if we have found favor in your eyes let this land be given to your servants as a Heritage do not bring us across the Jordan they told him let us stay in the land that we already occupied that we already won from sihonen OG and median it's a good land it has a lot of pasture we have a lot of animals and Moshe misinterpreted misunderstood the request and Moshe became upset at them and Moshe said shall your brothers go out to battle while you settle here now we turn to page 913. the request is clarified in verse 16. they approached him and said pens for the flock shall we build here for our livestock and cities for our small children but we shall arm ourselves swiftly in the Vanguard Vanguard all of the children of Israel Verse 18 we shall not return to our homes until the children of Israel will have inherited every man his inheritance they said we didn't mean that we're going to settle here ourselves all we meant was that we're gonna leave our possessions our animals our children our wives here and the soldiers will continue why should we bring everyone along and Moshe said to them if you do this thing then I agree verse 22 and the land shall be conquered before Hashem and then you shall return then you shall be Vindicated from Hashem from Israel and this land shall be Heritage for you I will agree to give you this land but only if you keep your promise to go into Israel and fight together with the Jewish people conquer it and help us divide it only then you come back and uh in verse 25 the children of God and the children said to Moses saying your servants shall do as my Lord commands now we'll go to page 9 15. Moshe informs Joshua and al-azhar of the agreement verse 28 concerning them also commanded al-azhar the coin and your sure son of noon and the children of Reuben and God affirm their commitment to elazan Joshua in verse 31 the children of God and children of reuven spoke up saying as Hashem has spoken to your servants shall so shall we do and in verse 34 the children of God built cities for their wives and children and in verse 37 the children of Reuben also build certain cities for their children and wives now we turn to page 917. in addition they went and they conquered some more land of menashe went and cop captured Villages and called them and Nova went and captured cannot and her suburbs and called it Novak after his name this finnishes Parsha matot and now we go to Parsha Mass a Pasha must say on page 919 starts with the summary of the 42 Journeys that the Jewish people undertook when they started in Egypt they went to Ram says that's where they assembled that was Journey number one from all their places they gathered Imran says then they went to Sukkot piagi Road and so on and so on 42 names of places are listed now we're on page 921 and in verse they Journey from Kadesh and then camped in Mount at the age of the edge of the land of Edom then ahran the kohen went up to the Mount of at the world of Hashem and died there this was in the 40th year in the fifth month on the first of the month and by the way the fifth month is the month of Av the first of the month the first of all that is tomorrow night that's the yard side the anniversary of aharon's death tomorrow night you can light a candle if you wish for aharon Ben amram and your heaven verse 39 Aron was 123 years old at his death on Mount hore and then other Journeys are described until the 42nd journey is where they are presently are revoked more of the Plains of Moab and in verse 51 Hashem speaks to the Jewish people about crossing the Jordan and occupying the land speak to the children of Israel and say to them when you cross the Jordan to the land of Canaan now go to page 923 you shall drive out all the inhabitants of the land from before you which means don't let them stay because if they stay they will teach you bad things either they have to leave or you have to kill them and you shall destroy all their Idols as well 53 you shall possess the land and you shall settle it verse 55 explains what happens if we are merciful and we allow the idol worshipers to stay but if you do not drive out the inhabitants of the land before you those of them whom you leave shall be pins in your eyes and a surrounding barrier of thorns in your sides and they will harass you upon your land upon the land in which you dwell and unfortunately the Jewish people did not heed this warning and they took it easy and they allowed some non-jews to remain and that's what caused the downfall of the Jewish Nation because we learned idol worship from them and and God's anger caused the detained tribes should be exiled and then later the remaining uh two three tribes were exiled as well the temple was destroyed as we remember the first temple was destroyed because of idol worship and forbidden relations and uh murder all of which we learned from the inhabitants of the land that we failed to destroy now in chapter 20 34 the Torah describes the boundaries of the land of Israel the land of Canaan according to its borders first the southern side then and it lists the the places that are on the border then in page 925 the Western border in verse 6 and then in verse 7 the northern border is described and in verse 10 the eastern border is described and these boundaries are of the erity Israel of the land of Israel proper and in verse 13 Moshe says that this is the land that you shall divide as an inheritance by lot which Hashem is commanded to give to the nine and a half tribes why because two and a half tribes received their land on the other side of Jordan outside of the land of Israel proper because God and ruven asked for their land and Moshe also gave half of the tribe of Menasha to go and and possess that land as well Moshe did it specifically in order to unite the two sides because the tribe of menashe half of it is going to be on one side of yarden and half of it on the other side they will visit each other and therefore there will be communication between one side and the other this way the Jewish people will stay together and verse 15 explains that two and a half tribes have taken their inheritance on the bank of the Jordan by Eastward toward the sunrise now go to page 927 the new leadership is announced Hashem spoke to Moshe saying these are the names of the men who are to take possession of the land for you because Moshe cannot go into the land of Israel the kohen and Yoshua son of noon and one leader from each tribe as well they had to appoint one leader and the names of the leaders of the tribes are mentioned now we're in chapter 35 on page 927 and here we speak about the levite cities they were the total of 48 cities that were designated for two uh reasons number one Levites live there that's what it says in verse 2 command the children of Israel and they shall give to the Levites from the heritage of their possessions cities for dwelling and open space for the cities all around them you shall give to the Levites and and on page 929 we describe the second reason for this cities the second purpose and that is uh in verse 10 speak to the children of Israel and say to them when you cross the Jordan to the land of Canaan you shall designate cities for yourselves Cities of Refuge shall they be for you and a killer shall flee there one who takes a life unintentionally the second purpose of the levite cities is that if there is an unintentional murder the person who killed should run to one of these cities and he will be protected there from the family of the deceased who may be angry and might want to take revenge and therefore these cities are protection for this man as well as it is a punishment for someone who killed unintentionally that he wasn't careful enough he must go to the City of Refuge and live there until the coin god all dies and verse 16 uh explains it if he had struck him with an iron Implement and he died he is a killer so an iron Implement means it is uh it is an instrument that can cause death and if a person picks up a knife a sword any sharp object and hits his fellow we assume that he had intent to kill or with a hand-sized stone which means it's a large enough stone that can kill he is a killer the killer shall surely be put to death now we turn to page 931 verse 20 if he pushed him out of hatred she pushed him off a high place and he died or he hurled upon him from Ambush and he died or he threw something heavy from a high place onto the person or in enmity through hatred struck him with his hand and he died that is considered an intentional murder and you shall put the killer to death um however in verse 22 what if it was unintentional murder but if with saddenness without enmity he was unexpected and the two people didn't hate each other did he push him or he heard any Implement upon him without ambush without having seen but he was not his enemy and did not seek his harm then he he needs to run to the City of Refuge and in verse 28 he must dwell in a City of Refuge until the death of the kohen gadol and then after the death of the Quran gadol the killer shall return to the land of his possession and in verse 30 we have an additional law about such cases that a single witness shall not testify against the person regarding death we have to be very careful before we administer death penalty to make sure that it was done intentionally and that the person understood what he was doing and therefore we cannot kill a a criminal unless they were Witnesses and they warned him and he replied to them acknowledging that he realizes what he's about to do and he knows that there's a punishment and on and only then would put him to death and in page 933 verse 31 we learn that we cannot accept money instead of death or Exile you shall not accept ransom for the life of a killer who is worthy of death and verse 32 you shall not accept ransom for one who fled to his City of Refuge to return to dwell in land if person says I would rather pay money and not go into Exile we say nothing do you have to go into this Exile or if a person says can I please stay alive here I'll pay you any money in the world or say no okay now in chapter 36 we learn that um in that generation for that one generation the tribes were not allowed to intermarry and that we learn uh in verse six on the bottom of the page this is the word that Hashem has commanded regarding the doors saying let them be wise to whomever is good in their eyes but only to the family of their father's tribe shall they become wives this rule applied only for one generation afterwards tribes were allowed to intermarry now I will go to page 935 and we go to verse 10 here's a story of sloth and his Five Daughters since he didn't have sons all his inheritance went to his daughters and the tribes decided that at least for that generation so that their land shouldn't go to a different tribe because it would go to their husband so let them marry someone from the tribes or tribe of minache so that the land stays within the tribe became wives two sons of their uncles which means to their cousins to cousins from the families of the children of menaceans of yourself did they become wives and their inheritance remained with the tribe of the family of their father and verse 13 concludes the Parsha and the safer these are the Commandments and the ordinances the Hashem commanded through Moshe to the children of Israel in the plains of Moab at the Jordan by yerijo be strong be strong and may we be strengthened thank you for listening maybe only hear good news