בס”ד
A THOUGHT ABOUT PARSHAT MATOT 5784
Vows in the Parsha
This parsha addresses some specific Jewish mitzvot that are not relevant to Noahides. However, we can focus on the word “neder” at the beginning of the parsha. The Hebrew term “neder” refers to a voluntary verbal promise that is a statement of personal commitment to do something or to refrain from doing something.
A neder could be made conditionally. For example, one might vow to donate a certain amount of money to charity if a particular prayer to G-d is answered. (There is also a concept of making a neder to keep a commandment that one is already obligated to do. But that is done only to strengthen one’s resolve to keep a commandment that he has trouble keeping.) In any event, making a neder is discouraged, because breaking a neder violates the obligation to keep it, as explained below. Therefore, when you say that you will or won’t do something, it is good to include the words, “without a vow” (“b’li neder”).
The First Mention of a “Neder”
The first time the word “neder” appears in the Torah is the vow made by Jacob after he left home to escape from his brother Esau, who wanted to kill him. He lay down on what is now the Temple Mount, where he had the dream of the ladder with angels ascending and descending. In Genesis 28, we read:
| 17 And he was afraid, and said: ‘How full of awe is this place! this is none other than the house of G-d, and this is the gate of heaven.’ | יז וַיִּירָא, וַיֹּאמַר, מַה-נּוֹרָא, הַמָּקוֹם הַזֶּה: אֵין זֶה, כִּי אִם-בֵּית אֱלֹקים, וְזֶה, שַׁעַר הַשָּׁמָיִם. |
| 20 And Jacob 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 raiment to put on, | כ וַיִּדַּר יַעֲקֹב, נֶדֶר לֵאמֹר: אִם-יִהְיֶה אֱלֹקים עִמָּדִי, וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ, וְנָתַן-לִי לֶחֶם לֶאֱכֹל, וּבֶגֶד לִלְבֹּשׁ. |
| 21 so that I come back to my father’s house in peace, then shall the L-RD be my G-d, | כא וְשַׁבְתִּי בְשָׁלוֹם, אֶל-בֵּית אָבִי; וְהָיָה ד’ לִי, לֵאלֹקים. |
The word “וַיִּירָא” (“he became frightened”) is understood as “awe”, indicating that he was impressed by realizing the holiness of the place after such an extraordinary dream in which G-d spoke to him. On the other hand, Jacob had been afraid on his journey until then, while he was facing the unknown. Thus, we see that the vow he made was to “awaken” G-d’s help by making a conditional promise.
Vows in Times of Fear and Stress
Everyone experiences times of fear and stress. Is it advisable for Noahides to make a vow during such times [or at all], as Jacob did, promising something tangible in return for G-d’s deliverance? [1] In The Divine Code[2], it states:
…someone who finds himself in a desperate situation can vow to G-d in his prayers, so that his promise and intended good deed should stand in his merit to save him from a desperate situation. In this situation, he should say: “I hereby vow that I will do such-and-such, if I will be saved from this problem.” Perhaps in the merit of his promised vow, he will be saved.[3]
It is not always advisable to make such vows in times of stress without careful consideration. Vows involve a commitment that must be fulfilled, and failing to do so can lead to negative consequences. Therefore, while making a vow can be a sincere and meaningful act, it should be approached with caution.
The Obligation to Fulfill Vows
Although there is no specific commandment for Noahides to fulfill their vows, any moral human being would recognize that it is the right thing to do because trust and integrity depend on it. This principle is evident in various biblical narratives.
For example, in Genesis 31:13, G-d reminds Jacob of his vow:
| 13 I am the G-d of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’ | יג אָנֹכִי הָאֵל, בֵּית-אֵל, אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה, אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר; עַתָּה, קוּם צֵא מִן-הָאָרֶץ הַזֹּאת, וְשׁוּב, אֶל-אֶרֶץ מוֹלַדְתֶּךָ. |
Jacob initially delayed to fulfill his vow immediately upon returning to the land, which had negative consequences for him. It is taught that if Jacob had fulfilled his vow immediately, the negative incident involving Dinah might not have occurred. This underscores the importance of keeping one’s promises.
We also see the importance of fulfilling promises in the stories of Abraham and Avimelech, and Joseph and Jacob, which involved swearing an oath.
Abraham made a promise to King Avimelech. In Genesis 21:22-34, Abraham and Avimelech agree to a treaty, that Abraham will be peaceable with Avimelech’s dynasty and their kingdom. Abraham gives Avimelech sheep and cattle to seal the agreement. The place is named Be’er-Sheva (“Well of an Oath”), as a remembrance of Abraham’s oath (shavu’a in Hebrew).
In another instance, Joseph makes a promise to his father Jacob (Israel) in Genesis 47:29-31. Jacob asks Joseph to swear that he will bury him in the cave of Machpelah (the tomb of the Patriarchs) in Canaan rather than in Egypt. Jacob asked for this because he was aware that if Pharaoh later made it difficult for Joseph to bury him in Canaan, Joseph could assert that he had made a solemn oath. Joseph then swears that he will fulfill this request.
These examples illustrate that, although fulfilling vows and oaths is not explicitly commanded for Noahides, it is logically considered correct moral behavior.
The Process of Annulment
It is crucial for everyone to think carefully before making a vow, as a vow might be broken easily, and for non-Jews, annulment requires at least one other person and adherence to specific rules. (See The Divine Code 4th edition, Part III, chapter 4, “Annulment of Vows and Promises, and Vows Made According to the Public’s Understanding,” pp. 227-232, for the rules applicable to non-Jews). The fact that annulment of vows also applies to a non-Jew can be learned from Tractate Sotah 36b:
Years later, when Joseph said to Pharaoh: “My father made me swear, saying” (Genesis 50:5) that I would bury him in Eretz Yisrael, Pharaoh said to him: Go request the dissolution of your oath.
This is also clear from the Jerusalem Talmud, Tractate Nazir ch.9, which discusses whether a non-Jew can annual his vow, which implies that he must keep his vow, for otherwise there would be no need for annulment.[4]
The Significance of Keeping Vows
Thus, a non-Jew must keep his vow based on moral human intelligence, and if he cannot or it will cause him significant unforeseen difficulty, it may be possible for it to be annulled by someone else. Given that there is not a commandment for non-Jews to fulfill any promises or vows, because they have not been “warned” (i.e. commanded) against “profaning their word”, why should a vow not be broken?
Vows and Blasphemy
In The Divine Code, the chapter on vows is included in the section on “The Prohibition of Blasphemy.” This placement underscores that vows and oaths, often made in the name of G-d, are considered serious matters in the realm of speech. Breaking a vow made in G-d’s name can be seen as an offshoot of blasphemy, because it desecrates the sanctity of G-d’s name and reflects a lack of respect for the seriousness of using G-d’s name in an oath or promise.
An example discussed in the article on AskNoah.org[5] relates to the nazirite vow, a specific type of neder. Rambam explains that the nazirite vow, which involves various prohibitions and obligations, is specifically directed to “the children of Israel” and does not apply to Noahides.
In the article, it is explained that nevertheless, this does not imply that Noahides are free to disregard their vows or oaths. Rambam’s intent is that although Noahides are not bound by the nazirite status as outlined in the Torah, they are still required to honor their vows and oaths. Failing to do so would contravene the principle of sanctifying the Name of Heaven. The article explains that the Talmud teaches that the Name of Heaven should be made beloved through one’s actions. Thus, if a Gentile makes a vow to separate from wine or to offer sacrifices,[6] respecting and fulfilling such a vow is crucial to uphold this principle, even though such vows are not part of Noahide Commandments.
Vows and a Just Society
Additionally, non-Jews have the responsibility to establish a just society, which falls under the commandment of “establishment of laws and courts.” Keeping vows contributes to the stability and predictability of society. When individuals do not keep their promises, it can lead to chaos and disorder, and court proceedings often require oaths.
By Angelique Sijbolts
With Thanks to Dr. Michael Schulman for the great input and feedback and Rabbi Tani Burton for the feedback
Footnotes/ sources
[1] It is usually better to pray to G-d in times of need and ask Him for help without making a promise.
[2] The Divine Code by Rabbi Moshe Weiner, 4th edition, Part III, chapter 3 (Laws of Vows and Promises), p. 220.
[3] This is learned from the conduct of Jacob, who made a vow in time of distress (Gen. 28:20).
[4] The Divine Code 4 edition, Part III, chapter 3 (Laws of Vows and Promises), p. 220, footnote 67.
[5] Article: “Two Types of Obligations in the Noahide Code,” , which is a translation of a talk by the Lubavitcher Rebbe.
[6] In modern times, with the absence of the Holy Temple in Jerusalem, the offering of sacrifices by Gentiles should be discouraged. Therefore, if a Gentile vows to bring a sacrifice, he should be encouraged to have the vow annulled. See The Divine Code, Part I, chapter 7 (Sacrificial Offerings).
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