Mattot Masai 5759

Parshiot Mattot & Mas’ai 5759 “Vows” Rabbi Ari Kahn The Parsha of Mattot begins with a section which deals with vows and oaths. Although the meanings of the English terms may be similar, to the point of being indistinguishable, the two concepts in Hebrew – neder and shvu’a- indicate two distinct institutions. The shvu’a is more conventional to the western mind; it effects a responsibility on the part of the individual who utters the oath. The neder, however, has more power, as it effects an object on a fundamental, qualitative level.1 And Moshe told the people of Israel according to all that the Lord commanded Moshe. And Moshe spoke to the chiefs of the tribes concerning the People of Israel, saying, This is the thing which the Lord has commanded. If a man vows a vow to the Lord, or swears an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceeds out of his mouth. (Bamidbar 30: 1-3) This is not the first time the idea of a neder appears in the Torah. Vows are found both in narrative and in legal sections.2 The first person who utters a vow is Ya’akov. When he is on the run from his bloodthirsty brother, he spends a memorable night under the stars. Ya’akov has a dream, a vision an epiphany of angels ascending and descending. And Ya’akov awoke from his sleep, and he said, “Surely the Lord is in this place; and I knew it not.” And he was afraid, and said, “How awesome is this place! This is no other but the house of G-d, and this is the gate of heaven.” And Ya’akov rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon its top. And he called the name of that place Beit-El; but the name of that city was called Luz at the first. And Ya’akov vowed a vow, saying, “If G-d will be with me, and will keep me in this way that I go, and will give me bread to eat, and garment to put on, so that I come back to my father’s house in peace; then shall the Lord be my G-d. And this stone, which I have set for a pillar, shall be G-d’s house; and of all that you shall give me I will surely give the tenth to you. (Bereishit 28:16-22) Ya’akov, overwhelmed by the awe of the situation, seems to strike a deal with G-d. In his vow Ya’akov asks for the bare necessities, and to return home unscathed. In turn he will build a house for G-d, and separate a tenth of his income for holy causes. The Midrash ascribes particular significance to the fact that it is Ya’akov who utters the first vow in the Torah. Rather than an incidental fact, this 1 2

See Rabenu Bachye Bamidbar 30:3 and notes cited. Bereishit 28:20, 31,13 Vayikra 7:16, 22:21, 27:2, Bamidbar 6:2,5, 15:3,8 21:2, 1

is part of the essence of the vow. There is a tradition, attributed to Rav Tzadok HaKohen of Lublin, that when an idea appears in the Torah numerous times, the first time is of particular significance in determining the essence of the concept.3

Ya’acov was the first to utter a vow, therefore when one vows he should refer the vow to him. R. Abbahu said: It is written, “How he swore unto the Lord, and vowed unto the Mighty One of Ya’akov” (Tehilim 132, 2). It does not say, the Mighty One of Abraham or Isaac, but ’Unto the Mighty One of Ya’akov’, thus referring the vow to him who was the first to give it utterance. (Midrash Rabbah - Bereishit 70:1) The reference is based on David’s speech. When a vow needs to be said, the memory of Ya’akov is conjured. He, who was first to say a vow, should be recalled when future vows are said. This is was how David made a vow: A Song of Maalot. Lord, remember in David’s favor all his afflictions. How he swore to the Lord, and vowed to the mighty G-d of Ya’akov. “Surely I will not come into the tent of my house, nor get into my bed. I will not give sleep to my eyes, or slumber to my eyelids. Until I find out a place for the Lord, a habitation for the mighty One of Ya’akov. (Tehilim 132:1-5) The Midrash also notes that the impetus of Ya’akov’s vow should serve as a sign for future generations: As Ya’akov vowed, so should others. When a person is in distress, as Ya’akov was when he turned to G-d in prayer, supplication and vow, so should others: ‘And Ya’akov vowed a vow, saying, etc.’ (Bereishit 28:20). It is written, “I will perform unto Thee my vows, which my lips have uttered, and my mouth has spoken, when I was in distress” (Tehilim 66, 13 f.). R. Isaac the Babylonian said: ‘It is meritorious to vow [in a time of trouble].’ What is the significance of “[And Ya’akov vowed a vow], saying”? Saying to the future generations that they too should vow in times of distress. (Midrash Rabbah - Bereishit 70:1) Although these references seem to indicate apparently that the sages regarded the vow as a positive religious expression, elsewhere the Talmud warns that a vow is a dangerous tool, best avoided. The particular formulation of the Talmud is quite challenging, for it compares the vow maker, with an idolater – even if he succeeds in keeping his word! R. Nathan said, ‘If a man makes a vow it is as if he has built a ‘bama’ [Rashi: at the time when bamot were prohibited, for he is a sinner] and if he fulfils it, it is as if he has offered up a sacrifice upon it’ [Rashi: In which case he has 3

See Or Gedalyahu Parshat Mattot 2

broken two prohibitions; rather, let him go to a wise man and have the vow annulled] (Yevamot 109b) Even Ya’akov, the archetypical “vower” suffered greatly due to his vow. “And ya’akov vowed a vow, etc.” Four made vows; two vowed and lost thereby, and two vowed and profited. Yisrael and Hannah profited; Yiftah vowed and lost, Ya’akov vowed and lost. (Midrash Rabbah Bereishit 70:3) While Ya’akov’s suffering is not immediately apparent in the text of the Torah, analysis of the text through the eyes of the Midrashic tradition clearly shows the negative consequences of Ya’akov’s vow. Ya’akov said that if G-d would care for him he would build a “house for G-d” upon his return. However, Ya’akov returns to Israel, the land of his fathers, and does not keep his word. Instead, G-d appears to him and enjoins him to fulfill his vow: And G-d said to Ya’akov, “Arise, go up to Beit-El, and live there; and make there an altar to G-d, who appeared to you when you fled from the face of Esav your brother.” Then Ya’akov said to his household, and to all who were with him, “Put away the strange gods that are among you, and be clean, and change your garments. And let us arise, and go up to Beit-El; and I will make there an altar to G-d, who answered me in the day of my distress, and was with me in the way which I went”… And he built there an altar, and called the place El-Beit-El; because there G-d appeared to him, when he fled from the face of his brother. (Bereishit 35:1-3,7) Immediately prior to this revelation is the episode with Dina; immediately following this revelation is the death of Rachel. The Midrash draws our attention to the fact that contextually, the command to return to Beit El is sandwiched by these two tragic occurrences. The implication is that both these and other tragedies could have been avoided had Ya’akov kept his vow: “And G-d said to Ya’akov: ‘arise, go up to Beit-El (35:1).” … Said R. Yannai: If a man delays to fulfil his vow, his ledger is examined. … The proof is this: Because our father Ya’akov delayed the fulfillment of his vow, his ledger was examined: And G-d said to Ya’akov: arise, go up to Beit-El, etc. (Midrash Rabbah - Bereishit 81:1) When his ledger was examined, it was found lacking: R. Shmuel b. Nachman said: If any one makes a vow and delays to fulfil it, he will ultimately be involved in the worship of idols, in sexual immorality, in bloodshed, in slander. From whom can you infer all this? From Ya’akov, who, because he had made a vow and delayed to fulfil it, came to be involved in all these. Whence do we know this of idol-worship? “Then Ya’akov said unto his household... Put away the strange gods” (Breishit 35:2). Whence of sexual 3

immorality? From Dina, of whom it says, “And Dina... went out, etc.” (Bereishit 34:1). Whence of bloodshed? From the fact that it says, “And it came to pass on the third day, when they were in pain, that the two sons of Ya’akov... slew all the males” (34:25). Whence of slander? From the fact that it says, “And he heard the words of Lavan's sons, saying: ‘Ya’akov has taken away all that was our father's’ “ (31:1). Our Rabbis say that if anyone vows and delays to fulfil it, he will bury his wife. This is proved by the text, “And as for me, when I came from Paddan, Rachel died unto me” (Bereishit 48:7). (Midrash Rabbah - Vayikra 37:1) The Zohar expresses the same idea: Observe that the accuser attacks a man only in time of danger; and so it was on account of Ya’akov having delayed to fulfil his vows which he had made to G-d that the accuser came forward against him, selecting the moment when Rachel's life was in danger. “Behold,” he said, “Ya’akov has made vows and has not paid them; he has wealth and children and is short of nothing, yet he has not paid his vow that he made before Thee; and Thou has not punished him.” Then straightway “Rachel travailed and she had hard labor”, the term “hard” indicating that a severe doom was issued on high at the instigation of the angel of death.’ … And here Rachel was punished at the hand of the evil prompter, who availed himself of the moment of danger and brought accusations against her; and Ya’akov was punished for not having paid his vow. Ya’akov felt this blow more acutely than all the other sufferings that befell him. That her death was due to him we learn from his words: “Rachel died upon me” (Bereishit 48:7), or, as we may translate, “on account of me”, i.e. through my not having paid my vows. R. Yosi said: ‘It is written: “the curse that is causeless shall come home” (Mishlei 24:2). This signifies that the curse of a righteous man, even if pronounced under a misapprehension, once uttered is caught up by the evil prompter to be used at a moment of danger. Now Ya’akov said to Lavan: “With whomsoever you find your gods, he shall not live” (Bereishit 31:32); and although he was unaware that it was Rachel who had stolen them, the Satan (adversary) who perpetually dogs the footsteps of the sons of men, seized on that utterance. Hence we are taught that a man should “never open his mouth for the Satan”, inasmuch as the latter is sure to take hold of his utterance and use it to bring accusations on high and below. All the more so if it is the utterance of a righteous man or a sage. These, then, were the true causes of Rachel's death.’(Zohar Bereishit 174b-175a) If the result of the vow was so negative, why would David turn toward Ya’akov as inspiration for his own vow? Why would vows be a part of religious consciousness and expression? Numerous sources, while hesitant at best because of the possibility of a failed vow, see the successful vow as a great religious endeavor. Vows may be seen as a double-edged sword: R. Shmuel son of R. Yitzchak said: If any one makes a vow and pays it, he has reward for the vow and for the payment, as it says: 'Vow, and pay unto the

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Lord your G-d.’ While if anyone vows and delays to fulfil it, he brings death upon himself; as it is written, ‘For the Lord thy G-d will surely require it of thee’ (D’varim 23:22), which means: It will be exacted of “thee” not of thy wealth. (Midrash Rabbah - Vayikra 37:1) While the implications and ramifications of vows have become clear, the essence of the vow still remains somewhat elusive. Therefore, let us return to this first vow taken by Ya’akov. The content of his vow was the construction of a House of G-d. Ya’akov wished to create a home where the Divine presence could rest. This is directly related to his prophetic dream; Ya’akov witnessed a ladder reaching up toward heaven, and saw that the ladder was a spiritual conduit. He perceived the possibility of bringing spirituality down to earth. This is what Ya’akov verbalizes upon awakening: And Ya’akov awoke from his sleep, and he said, ‘Surely the Lord is in this place; and I knew it not.’ And he was afraid, and said, ‘How awesome is this place! This is no other but the house of G-d, and this is the gate of heaven.’ (Bereishit 28:16,17) The realization that this was a house of G-d inspired Ya’akov to build a more permanent house upon his return. Ya’akov’s vow becomes clear: And this stone, which I have set for a pillar, shall be G-d’s house; and of all that you shall give me I will surely give the tenth to you. (Bereishit 28:22) This, then, is the essence of the vow: the dedication of something to G-d, the separating of a mundane object and imbuing it with sanctity, is accomplished by the vow. While an oath can create a legal responsibility on the part of the person who takes the oath, spirituality is not necessarily the result. The very word “neder” has been translated by Rabbeu Bachya as being derived etymologically from the root DR or DIRA, which means “abode”. A neder or vow is the process of building an abode for G-d, and therefore a way of bringing more holiness into this world.4 This explains the passage in Tehilim cited above: A Song of Maalot. Lord, remember in David’s favor all his afflictions. How he swore to the Lord, and vowed to the mighty G-d of Ya’akov. Surely I will not come into the tent of my house, nor get into my bed. I will not give sleep to my eyes, or slumber to my eyelids. Until I find out a place for the Lord, a habitation for the mighty One of Ya’akov. (Tehilim Chapter 132:1-5) David’s concern was identical with that of Ya’akov, therefore he spoke of a vow and referred to Ya’akov. David, too, was concerned with building a place for the Shechina to dwell. However, David expresses a profound wish that he will not rest in his own house 4

Rabenu Bachye Bamidbar 30:3 5

until this is accomplished, and a House of G-d is built. We see clearly that David is inspired by Ya’akov on the one hand, while on the other hand has learned the lesson of tarrying in the quest to fulfill the vow.5 Ya’akov’s desire to build a “house” for G-d and the Shechina resulted in a reciprocal gesture on the part of G-d. R. Yehudah said: ‘The Holy One gave two vows to Ya’akov: One, that He Himself would go down and stay with him in exile, and the second, that He would let him come out of his grave to behold the joy of the holy host of celestial beings who would dwell with his children in their captivity; as it is written: “I will go down with thee into Egypt and I will surely bring thee up again” (Bereishit 46:4); “I will cause you to come up out of your graves” (Yehezkel 37:12); “Whither the tribes go up “ (Tehilim. 122:5).’ (Zohar Sh’mot 16b) As Ya’akov made a vow and attempted to make a home for the Shechina in this world, even in the future when Ya’akov’s descendents fail, and the house of G-d is destroyed, the Shechina, once brought down, remains with the People – this is G-d’s vow. R. Natan says: Beloved are Israel, for the Shechina was with them wherever they were exiled. When they went as exiles to Egypt the Shechina was with them; as it says, ‘Did I reveal myself unto the house of thy father, when they were in Egypt?’ (I Sam. 2:27) When they went as exiles to Babylon, the Shechina was with them, as it says, ‘For your sake I was sent to Babylon, etc.’ (Isa. 43:14). When they went as exiles to Elam the Shechina was with them, as it says, ‘And I will set My throne in Elam’ (Yirmiyahu 49:38). When they went as exiles to Edom the Shechinah was with them, as it says, ‘’Who is this that comes from Edom?’’ (Yishayahu 43:1). Even if they are dispersed the Shechina is also with them; for it says, ‘Then the Lord thy G-d will turn (veshav) thy captivity’ (D’varim 30:3). It does not say veheshiv (and He will cause to turn back), but ‘veshav’ (‘and He will turn back’). It also says, ‘Come with me from Lebanon, my bride, etc.’ (Shir HaShirim 4:8). (Midrash Rabbah - Bamidbar 7:10) This concept of the Shechina accompanying the Jews through all their exiles, along the circuitous path of Jewish history, may be discerned in the verse which describes the obligation to build the Sanctuary: And let them make me a Sanctuary, and I will dwell among them. (Sh’mot 25:8) If the Jews build a Sanctuary, G-d says that He will in turn dwell among the people. The power of building the Sanctuary is so profound that it causes the Shechina to remain in this world even 5

See Sfat Emet Mattot 5760, where this idea is presented. 6

when the sanctuary is destroyed. Ya’akov, lying under the stars, saw this powerful image – a ladder to heaven, a conduit to bring holiness down to earth. He decided that he must institutionalize this power, and he did so in two ways. One was by making a vow; the other was the content of the vow. G-d, in turn, made a vow of His own which guaranteed that the Shechina would remain on earth. Therefore, when the children of Ya’akov went down to Egypt, before the Mishkan was built, the Shechina went into exile with them. Rachel was the unwitting victim of Ya’akov’s vow. She was buried on the side of the road. When the Jews were carried off into exile for causing the Shechina to be expelled, they passed by her grave, and Rachel shed tears for her children: Thus says the Lord; ‘A voice was heard in Ramah, lamentation and bitter weeping; Rachel weeping for her children and refused to be comforted regarding her children, because they were gone. Thus says the Lord; Refrain your voice from weeping, and your eyes from tears; for there is a reward for your actions, says the Lord, and they shall return from the land of the enemy. And there is hope for your future, says the Lord, that your children shall come again to their own border. (Yermiyahu 31:14 -16) The day will come when the children will all return triumphantly, together with the Shechina. They will then stop at Rachel’s grave and shed tears: And Ya’akov set up a pillar upon her grave … R. Yehudah said: ‘It means, until the day when the Shechina will return with the exiles of Israel to that spot, as it is written: “And there is hope for your future, says the Lord, that your children shall come again to their own border” (Yirmiyahu 31:17). This is the oath which G-d swore unto her; and Israel are destined, when they return from exile, to stop at Rachel's grave and weep there as she wept over Israel's exile. It is thus written: “They shall come with weeping, and with supplications will I lead them” (Ibid. 9); also: “for there is a reward for your actions,” (Ibid. 16). And at that time Rachel, who lies on the way, will rejoice with Israel and with the Shechina.’ (Zohar, Bereishit, Page 175b) On that day the tears will be tears of joy as the Children of Israel return home, and as the Shechina returns to her abode, the Holy Temple in Yerushalayim. On that day the vows of G-d and Ya’akov will be fulfilled – forever.

© 1999 Rabbi Ari Kahn, All Rights Reserved

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