בס”ד

Parashat Matot opens with the laws of vows: “If a man vows a vow to the L-rd or swears an oath to bind himself by a pledge, he shall not break his word; he shall do according to all that proceeds out of his mouth.” The essential role of a vow is to allow an individual to prohibit themselves from enjoying something otherwise permissible. This raises a question: Why would a person choose to forbid themselves something that the Torah permits and restrict himself with a vow?

When a person is dominated by their evil inclination and lacks the self-control to master their desires, a vow becomes a spiritual shield. By swearing an oath, they forcefully prohibit the very material object to which they are enslaved. In such an unrefined state, not only is the person incapable of elevating that specific spark of creation, but the material object itself drags them down spiritually. Therefore, a vow serves as a critical defense to guard against transgression. For someone who fears that material pleasures will lead them into forbidden acts, our Sages taught: “Vows are a fence for abstinence” meaning one must temporarily withdraw from excessive desires. Nevertheless, self-mastery is preferred over vows and oaths.

For the Children of Noah, the directive “he shall not break his word” carries significant importance. It branches from the prohibition against blasphemy, taking vows/oaths in G-d’s Name is heavily restricted to avoid any risk of blasphemy or adding to the Seven Laws.

Furthermore, it is a matter of basic common sense that a Noahide is forbidden to swear an oath or utter a vow in vain (Mitzvot Hashem by Rabbi Yonatan Steif, p. 187 & p. 55). Vows that are made in anger, rashly, or without proper intent can (and sometimes must) be annulled by a Noahide court. Noahides can annul the vow by asking a friend to annul it if there is no court available. King Solomon said that “it is better not to vow at all than to vow and not fulfill” (Ecclesiastes 5:4-5).

Sometimes, an individual standing at a lower spiritual baseline requires vows to restrain their impulses and prevent themselves from sinking into worldly desires. The standard prohibitions of the Torah law are sufficient in most cases, certain individuals require additional safeguards such as vows. However, as a person ascends to a higher level in the service of G-d and the light of holiness illuminates their soul, their relationship with the physical world shifts. They become capable of purifying materiality and elevating it to holiness. At this advanced stage, it is not necessary for them to separate themselves from worldly affairs. On the contrary, they must act within the world to refine and sanctify it.

Vows are never the goal; they are merely a protective fence for those at a vulnerable stage of their spiritual journey. The true goal is to ascend to a spiritual peak where such fences are no longer necessary—reaching a level of total devotion to G-d where physical desires hold no sway, and where every engagement with the material world is done solely for the sake of Heaven. The best way to transcend excessive material desires is through a deep cognitive awakening to the Oneness of G-d. By cultivating a deep awareness that the Divine Presence and power are infinite, filling both the spiritual and physical realms, one’s perspective on the world is transformed. The soul recognizes that the vitality within physical objects is but a hidden spark of G-dliness.

By Rabbi Moshe Bernstein

Source: Numbers 30:3. Rashi on Numbers 30:3. Likutei Sichos, Volume 13, p. 107. Sefer Mitzvot Hashem by Rabbi Yonatan Steif, p. 187 & p. 55. Sheva Mitzvot Hashem by Rabbi Moshe Wiener, p. 232, Hebrew edition. Ecclesiastes 5:4-5.



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