We must not promise what we ought not, lest we be called on to perform what we cannot. ~Abraham Lincoln
Parshiot Mattot/Masai
It is a well know Jewish concept that we are created b’tzalem elokim, in the image of G-d. One of the traits we share is that of speech. The Torah starts with G-d’s ten spoken sayings that bring creation itself, and G-d is revealed to the Israelites at Mt. Sinai with the Asseret HaDibrot, the ten sayings (famously mistranslated as the ten commandments). Although there are many mystical levels to understanding exactly what constitutes divine speech, we reference this idea every day in our liturgy:
Baruch Sh’emar V’Haya HaOlam, Blessed is (G-d) who spoke and the world came into being.
It is speech, not thought, that we use to come close to our creator, and our speech fuels our songs of praise, composed using the sacred language with which the world was created.
Because of the sacred aspects of speech, our tradition teaches us to develop a special sensitivity to our words. We have already learned back in Parashat Beha’alotcha that lashon hara, evil speech, could be used to significantly harm ourselves and others.
In this week’s first parasha, Mattot (we read Parasha Masai this week as well) we are introduced to an incredible concept, the power of our speech to create torah law.
אִישׁ כִּי יִדֹּר נֶדֶר לַי־הֹוָ־ה אוֹ הִשָּׁבַע שְׁבֻעָה לֶאְסֹר אִסָּר עַל נַפְשׁוֹ לֹא יַחֵל דְּבָרוֹ כְּכָל הַיֹּצֵא מִפִּיו יַעֲשֶׂה:
If a man makes a vow to the Lord or makes an oath to prohibit himself, he shall not violate his word; according to whatever came out of his mouth, he shall do. (Numbers 30:3).
Our sages teach that there are two kinds of declarations that effect law. The first, called a neder, is a pronouncement about something and it’s relationship to the pronouncer. If I say that cake is forbidden to me , than cake becomes like pork, or a mixture of milk and meat, and eating it would be a violation of Torah law. Although this can be an effective form of self discipline it is all too often uttered in the heat of the emotionally charged moment, and we may regret creating this fabric of law. An accomplished Torah scholar, or an ordinary beit din ( an impromptu Jewish court consisting of three observant Jews) can reverse an erstwhile neder by the process of hatarat nedarim, annulment of vows.
Not so with the second type of oath we learn about in the parasha, called a shevuah. This is a pronouncement on an action we vow to undertake or abstain from, and is not reversible. The covenantal promises made to us from G-d are as binding as the shevuot we take upon ourselves. Many commentators believe that a shevua is only binding when we use G-d’s name in the formula of the oath.
Since this is a potential source of some serious spiritual stumbling, it is no surprise that we are urged not to make oaths like this.
The Torah says:
When you make a vow to the Lord, your G-d, you shall not delay in paying it, for the Lord, your G-d, will demand it of you, and it will be [counted as] a sin for you. But if you shall refrain from making vows, you will have no sin. Observe and do what is emitted from your lips just as you have pledged to the Lord, your G-d, as a donation, which you have spoken with your mouth. (Deut. 23:22-24)
The Talmud, in the beginning of Mesechet Chullin (2a), teaches: Better you should not vow, than vow and not pay. And it has been taught: Better than both is he who does not vow at all; this is the opinion of Rabbi Meir. Rabbi Yehudah says, Better than both is he who vows and pays.
It is no surprise, due to the emotional aspect of these oaths and vows that we begin Yom Kippur by collectively annulling any vows we may make during the coming year with the Kol Nidre prayer. (Any broken vows during the previous year must be atoned for on Yom Kippur).
The flip side, of course, is that when we use our words sincerely, for the right reason, we are capable of transforming the world. If only we could utter our prayers to our creator with the same intention, the same kavana, that would obligate ourselves in the case of a vow or oath!
May all our prayers be answered, for good.
Shabbat Shalom,
Rabbi Greg
