Promises, Promises

The first section of our Parsha speaks about the Halachos of Nedarim, and specifically how they can be annulled even once they are made. The topic of Nedarim is somewhat technical and complicated, and is of course discussed at length by Chazal, but the way it is presented in the Passukim is of course important to consider as well.

The Parsha begins: “Vayidaber Mosher El Roshei HaMatos L’Bnei Yisroel Leimor Zeh HaDavar Asher Tziva Hashem” and proceeds to discuss the Halachos of Nedarim. This introductory Passuk is obviously somewhat unique. Though we know that Moshe generally gave the Mitzvos to the Ziknei Yisroel and they disseminated it among the Klal, we don’t usually see the chain of Mesorah so clearly spelled out as to say that Moshe spoke to the Roshei HaMatos. In addition, the term Roshei HaMatos is uncommon—why not call them the Zekenim or the Nisseim as in the past, why is this term specifically used here? Clearly by using these words the Passuk is trying to tell us something about the Mitzvah of Nedarim.

One also wonders what is meant by the words “L’Bnei Yisroel.” If the Torah told us that Moshe spoke to the Roshei HaMatos, would it not be understood that they were the heads of the Matos of Bnei Yisroel?

As we see, almost every word in this Passuk begs explanation, ensuring that an exploration of its meaning will bear fruit.

Rashi does speak about the words “Roshei HaMatos”, explaining that the Torah included these words here to give Kavod to the Nisseim, by explaining that Moshe spoke to them first, and they spoke to Bnei Yisroel. Rashi notes, however, that this was always the practice—Moshe gave the Mitzvos first to the Zeikenim and they passed it on to Klal Yisroel—if so, why did the Torah tell us about this process here specifically? Rashi answers that since the Roshei HaMatos have a specific role in the Halachos of Nedarim—one qualified Rav, referred to as a Yachid Mumche is able to annul someone’s Neder—the Torah tells us about their role in the Mesorah with regard to this Mitzvah. Interestingly, however, Rashi adds that we are too learn from this Mitzvah to all others—just like Moshe gave the Mitzvah of Nedarim to the Nesiim and they gave it to the others, the same is true of all Mitzvos.

Based on this Rashi it is apparent that in order to understand the messages of this Passuk we must better understand the topic of Nedarim, and specifically the role of the Chacamim in the process.

In a sense, the idea of a Neder is difficult to understand. If someone makes a Neder about an object it becomes Assur to him like any other Davar Assur, but why is this even possible? If I say that a car is a table, it does not become one, why then if one says that chicken is Assur does it in fact become Assur?

As we noted, the Passuk includes the words “L’Bnei Yisroel” which seem almost extraneous. The Sifri explains that these words come to exclude a non-Jew, only a Jew has the Halachos of a Neder. Based on this Medrash, R’ Shimon Schwab, in Mayan Bais HaShoeva, explains that the concept of Nedarim reveals to us the power of our Koach HaDibur. Just as a human is elevated from an animal by the ability to speak, so to a Jew is elevated from an Akum based on his power of speech—we can change the status of an object with speech alone. Our mere utterances can affect something to the point that a Davar Muttar becomes a Davar Assur. This is not just a commentary on one of our organs, however, it is emblematic of our elevated state—only because we are members of the Am Hanivchar is the concept of a Neder even possible.

This however gives rise to another question. If our Koach HaDibur lets us assign actual Issur to a Davar HaMutar, how do we understand the idea of Hataras Nedarim at the hands of a Tachid Mumche? There is an idea in Halacha that once a Rav issues a Psak that something is Assur another Rav cannot be Matir it. The underlying reason, according to many Rishonim, is that once the Psak is made the object becomes a Davar Assur regardless of its original state, and another Rav cannot reverse that Issur. Why is a Neder any different? Once a person makes a Neder, which is backed up by his inherent Koach as a member of Klal Yisroel, how can a Chacham reverse it?

Perhaps we can understand this based on another thought regarding the concept of a Neder.

Rabbeinu Bachya notes that the word Neder comes from the word Dirah, or dwelling place, and refers to the construction of a “Dirah L’Hashem.” R’ Schor, in Ohr Gedalyahu, notes that this concept is rooted in Divrei Sod, which we do not understand, but can be relatable on our level as well. The true purpose of a Neder, he explains, is to create a deeper connection with Hakadosh Baruch Hu—to create a space for Him to live inside of us, so to speak. When a person takes an additional Issur upon himself, he does so to remove himself from the Olam HaGashmi a bit more, which allows him to be better connected to the Olam HaRuchani.

If this is the case, we can readily understand the role of a Chacham in a Neder.

As members of the Am Hanivchar, we have unlimited capacity for growth. Our very DNA enables us to reach unimaginable heights in Ruchnias. As R’ Schwab explains, this is apparent from our ability to create an Issur just by speaking. We do not choose our own path to growth and success, however—we can do so only when guided by Morei Derech, the Eynei Ha’Am. If a person wishes to make a Dirah L’Hashem by taking an additional Issur upon himself, he can do so, but only in consultation with one who is closer to Hashem than he. If the Yachid Mumche establishes that the Neder was made in error, that the one making the Neder should not have done so, he can reverse that Neder. The object which was made Assur is now Mutar because the indicated path to growth leads him in a different direction.

This is why we learn about the Mesorah that existed, and the process that was carried out for each Mitzvah, from the Mitzvah of Nedarim specficially. This Mitzvah, with it’s aspect of Yachid Mumche, teaches us the importance of conducting our entire life, and traveling our path to growth, guided by a Mumche, one who is advanced in his building of a Dirah L’Hashem.

The use of the term “Roshei Matos” may be tied to this idea as well. As we know, the different parts of Klal Yisroel are sometimes referred to as Shevatim, and sometimes Matos. The K’Sav V’Hakabalah explains that Shevatim refer to the Bnei Yaakov themselves, while the word Mattos are used when speaking about their offspring, the generations that follow them. Perhaps this is why the word Mattos is highlighted here.

The Bnei Yaakov, also known as the Shivtei Kah, held special regard and were on a level to themselves, and only they are referred to as Shevatim. Everyone who followed them is on the same plane: we are all part of the Mattos. When one learns Hilchos Nedarim, and the role of the Yachid Mumche as we have explained it, becomes clear he may be discouraged. We know that we have the capacity to grow, but who among us can truly reach that level? The Torah therefore uses the term “Roshei HaMatos”, to remind us that while they are our Rosh, our leaders, they are not from a specific class, they too are drawn from the Matos. Each of us, if we so choose and are willing to work for it, can also reach a level of Yachid Mumche.

The lesson learned few words of this Passuk is vital and far reaching. The fact that we can make Nedarim, and change something from a Davar Mutar to a Davar Assur is a testament to the unbelievable Kochos that each one of us has, but also a reminder of our awesome responsibilities. Throughout our lives we must search for ways to build a Dirah L’Hashem in our own way, to find ways to bring Hashem into our lives in real and meaningful ways. But all along we also must be cognizant that there are those who are farther along their path and can serve to guide us on ours, and be our Yachid Mumche in all areas.