Parsha of the Week:

Mattos/Masei (Numbers Chapters 30:2 - 32, and Chapters 33-36)

July 22, 2006 26 Tammuz 5766 Haftorah: Jeremiah 2:4 - 28; 3:4; 4:1-2

Synopsis: The laws regarding vows and oaths; oaths made between man and G-d; cancellation of some oaths; G-d commanded the Israelites to take vengeance upon the Midyanites; Pinchas, the priest, killed hte evil magician Bilam; Moses divided the spoils of war among the Israelites; conflict about land inheritance between Moses and two of the tribes.

Q: What is the difference between an oath and a vow?

A: According to our sages there are two types of vows. In one type a person will state that something is forbidden to him. For example if a person had said that apples were forbidden to him, then he would be unable to eat apples. The other type is that which one states obligating himself to do something, for example one states that he will give charity to a particular organization. The emphasis is placed upon the object.

As for an oath, one can do either -- prohibit something from himself or require himself to perform a specific act. The emphasis here is on the individual who states the oath.

By declaring a vow, the object's status has changed, as in our example of the apple where it is now in a state of being forbidden to him. By making an oath he has placed himself in a position where he has obligated himself to do or not do something.

Q: What is the general Torah principle regarding oaths and vows?

A: G-d gave man the unique capacity of speech. Man is required therefore, to guard his speech carefully. Every word that passes out of our mouths is important. The power of speech is seen all too clearly in situations that arise regarding vows and oaths. Once spoken, these verbal commitments are to be followed precisely. One does not have the unilateral right to alter one's statement because it has become inconvenient, troublesome, or burdensome. Rabbinical authorities must be consulted if one has stated or believes he has stated a vow or oath and desires to have it annulled or altered in any fashion.

Q: Why does the Torah discourage people from making vows?

A: Torah wisdom suggests it is far better not to swear an oath in the first place. A story is told of a Jew who immigrated to the U.S. from Russia and became destitute. He tried to enter a synagogue on the High Holy Holidays but was denied entry because he was not a member. He got very angry and swore an oath never to enter any synagogue again. Many years had passed and the man was filled with remorse that he had not attended a synagogue for so many years, but was bound by his oath. He turned to a rabbinical court, describing in detail how he had come to declare this oath, and made this oath out of anger and frustration. He convinced the court that he truly had misgivings about making it and he forgave those who had barred him from the synagogue. After deliberating, the Beit Din (religious court) nullified the man's oath. The Torah understands human nature, how someone can be misled into thinking that they can fulfill a vow. It is truly much more difficult than anticipated. One must be careful with spur-of-the moment speech.

Q: What are the different degrees of oath within Jewish law?

A: The most binding form of oath is the one in which the individual pronounces the Name of G-d before a minyan (group of at least 10 men age thirteen or older)., and in front of a Torah scroll. Next comes the oath that mentions the Name of G-d but with no witnesses present. The last level is an oath that does not mention the Name of G-d, has no witnesses present, and yet is clear to a person that he is either prohibiting something or placing an obligation upon himself.

Q: With the recitation of Kol Nidre on erev Yom Kippur, are we released from oaths or vows that me made all year?

A: Absolutely not. The Kol Nidre prayer is used to free us only from vows that we might have made during the year, but have truly forgotten. We do not want to be prevented from making atonement for promises that we truly forget. In no way are we ever absolved by the Kol Nidre from a vow that we knowingly made and still remember.

Q: A man has a nightmare in which he is involved in a serious automobile accident. In his dream, he is very frightened and swears an oath never to talk to the person who caused the accident. He wakes up and remembers the dream. Is he bound by his vow?

A: Even though the vow appears to be unintentional due to the fact that it happened in an unconscious state, the person must still be absolved form the formal vow. The Talmudic sages suggest that such a man should fast for one day and he is absolved from his vow. The sages tell us that fasting is a cleansing process, if the person fasts in response to his dream that cleanses him from his responsibility to adhere to the vow or oath. Or, the person might explain his vow to three Torah knowledgeable persons, who can then absolve him from his vow. Here we see the great importance placed on any vow or promise; even a vow made unintentionally in a dream seemingly out of a person's control, is not easily dismissed.

Q: If a man finds that he does not have the physical ability or strength to complete his vow without endangering himself, is he released from his vow?

A: There are volumes of controversy surrounding the subject. Generally, it requires a Beit Din to meet and decide if the person can be absolved from his oath or vow. Before making a vow it is wise to consult with competent rabbinical authority. It is incumbent upon a person to understand one's own limitations and capabilities.

Q: Is a vow binding, if it goes against Torah law?

A: No, one cannot make a vow or oath to something that is in opposition to the Torah (I.e., to eat non-kosher food).

Q: Under pressure, a man vows to G- to fast for twenty-four hours to try to resolve the problem. The problem is resolved six hours after he starts his fast. Can he stop the fast?

A: No, it remains in effect. The man must complete all that he vowed.

Q: The Nazerite, who made an oath not to cut his hair for one year, is required to being a sin offering at the end of that year. Why?

A: First, a Nazerite is an adult who vows to abstain from cutting his or her hair or drinking wine, and to avoid situations that would bring one to contamination, for a stated period of time.

The Torah does not want us to "take on an extra yoke or burden." G-d would be pleased if we performed properly those commandments we were obligated to without adding extraneous burdens. Taking on an extra burden, like a vow of Nazerut, is a form of a sin, and therefore requires a sin offering. It is suggested that this principle of the Torah is an attempt to prevent excesses of religious zeal and fervor.

Q: What was the conflict between Moses and two of the tribes?

A: The tribes of Gad and Reuven wanted their land to be east of the Jordan. They saw the land as most suitable for their large herds of livestock. Moses strongly rebuked them for this attitude. He felt they did not have the proper love for the Holy Land, since they were willing to locate themselves outside of it borders. It seemed apparent that they did not have as strong a bond as their brothers, who were preparing for a great battle to conquer the homeland that G-d had promised them. Personal profit was placed over the important principle of being a nation on its own land.

These attitudes of Gad and Reuven made Moses very angry. It seemed that they placed themselves first, rather than looking to the whole nation and its need to enter and conquer the Holy Land (Akaida; Abarbanel). Moses also felt that they were somewhat cowardly by attempting to avoid battle, and he was concerned that other tribes might follow their example.

Q: How did Gad and Reuven respond to Moses?

A: The answer seems cowardly; they said that they would remain east of the Jordan with their flocks, and that is their brothers had difficulty, they would come to help (Numbers 32:16-19).

Q: G-d commanded Moses to take extreme vengeance on the Midyanites. Why did Moses give this task to Pinchas instead of doing it himself (Numbers 31:1-13)?

A: Moses lived for a period of time in Midyan, and did not want to appear ungrateful to the nation by destroying it (Midrash Rabba). There is an adage, "Whoever begins a mitzvah should complete it." Moses felt that since Pinchas began dealing with the Midyanites, he should be the one to complete the mitzvah.

Q: How did Pinchas happen to kill Bilam?

A: Bilam had returned to Midyan to claim payment from Balak for his advice to seduce the Israelites. His counsel led to the deaths of 24,000 Israelites. Unfortunately for Bilam, he happened to be there when Pinchas came to slay the Midyanites (Yonatan be Uziel, Numbers 31:8).

Q: How does this parsha again demonstrate that Moses was an extremely righteous man?

A: G-d said to Moses: "Take vengeance on the Midyanites and after that you will be gathered to your people." (Numbers 31:2) Moses is told to carry our their mission and them he would die. We would expect that an ordinary man in this situation would try to delay and stall his death as much as he could. But not so with Moses; he rushed to carry out G-d's orders with alacrity, even though it brought him closer to his own death (Meshach Chachmah).

Shabbat Schedule for July 25-26 2008/22-23 Tammuz 5768

Candle lighting 8:05PM

Kabbalat Shabbos 6:30PM

Shacharit Shabbos 9:00AM

Shabbos Mincha After kiddush

Shabbos ends 9:08PM

Parsha of the Week:

Mattos/Masei (Numbers Chapters 30:2 - 32, and Chapters 33-36)

Send mail to webmaster@congki-annapolis.org or CongKIAnnap@aol.com with questions or comments about this web site. © 2002-2008 Congregation Kneseth Israel. All rights reserved.