{"id":17849,"date":"2024-08-03T04:54:48","date_gmt":"2024-08-03T03:54:48","guid":{"rendered":"https:\/\/sukkatshalom-bneinoach.com\/?p=17849"},"modified":"2024-08-03T04:54:48","modified_gmt":"2024-08-03T03:54:48","slug":"parshat-matot-5784-vows-and-annulment-of-vows","status":"publish","type":"post","link":"https:\/\/sukkatshalom-bneinoach.com\/it\/parshat-matot-5784-vows-and-annulment-of-vows\/","title":{"rendered":"VOTI E ANNULLAMENTO DEI VOTI"},"content":{"rendered":"\n

\u05d1\u05e1”\u05d3<\/strong><\/p>\n\n\n\n

A THOUGHT ABOUT PARSHAT<\/a> <\/strong>MATOT 5784<\/h2>\n\n\n\n



Vows in the Parsha<\/strong><\/h2>\n\n\n\n

This parsha addresses some specific Jewish mitzvot that are not relevant to Noahides. However, we can focus on the word “neder<\/em>” at the beginning of the parsha. The Hebrew term “neder<\/em>” refers to a voluntary verbal promise that is a statement of personal commitment to do something or to refrain from doing something.<\/p>\n\n\n\n

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\u2019s 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\u2019t do something, it is good to include the words, \u201cwithout a vow\u201d (\u201cb\u2019li neder\u201d)<\/em>.<\/p>\n\n\n\n

The First Mention of a “Neder”<\/strong><\/h2>\n\n\n\n

The first time the word \u201cneder<\/em>\u201d 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<\/a>, we read:<\/p>\n\n\n\n

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.’<\/td>\u05d9\u05d6  \u05d5\u05b7\u05d9\u05b4\u05bc\u05d9\u05e8\u05b8\u05d0, \u05d5\u05b7\u05d9\u05b9\u05bc\u05d0\u05de\u05b7\u05e8, \u05de\u05b7\u05d4-\u05e0\u05bc\u05d5\u05b9\u05e8\u05b8\u05d0, \u05d4\u05b7\u05de\u05b8\u05bc\u05e7\u05d5\u05b9\u05dd \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4:  \u05d0\u05b5\u05d9\u05df \u05d6\u05b6\u05d4, \u05db\u05b4\u05bc\u05d9 \u05d0\u05b4\u05dd-\u05d1\u05b5\u05bc\u05d9\u05ea \u05d0\u05b1\u05dc\u05b9\u05e7\u05d9\u05dd, \u05d5\u05b0\u05d6\u05b6\u05d4, \u05e9\u05b7\u05c1\u05e2\u05b7\u05e8 \u05d4\u05b7\u05e9\u05b8\u05bc\u05c1\u05de\u05b8\u05d9\u05b4\u05dd.<\/td><\/tr>
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,<\/td>\u05db  \u05d5\u05b7\u05d9\u05b4\u05bc\u05d3\u05b7\u05bc\u05e8 \u05d9\u05b7\u05e2\u05b2\u05e7\u05b9\u05d1, \u05e0\u05b6\u05d3\u05b6\u05e8 \u05dc\u05b5\u05d0\u05de\u05b9\u05e8:  \u05d0\u05b4\u05dd-\u05d9\u05b4\u05d4\u05b0\u05d9\u05b6\u05d4 \u05d0\u05b1\u05dc\u05b9\u05e7\u05d9\u05dd \u05e2\u05b4\u05de\u05b8\u05bc\u05d3\u05b4\u05d9, \u05d5\u05bc\u05e9\u05b0\u05c1\u05de\u05b8\u05e8\u05b7\u05e0\u05b4\u05d9 \u05d1\u05b7\u05bc\u05d3\u05b6\u05bc\u05e8\u05b6\u05da\u05b0 \u05d4\u05b7\u05d6\u05b6\u05bc\u05d4 \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d4\u05d5\u05b9\u05dc\u05b5\u05da\u05b0, \u05d5\u05b0\u05e0\u05b8\u05ea\u05b7\u05df-\u05dc\u05b4\u05d9 \u05dc\u05b6\u05d7\u05b6\u05dd \u05dc\u05b6\u05d0\u05b1\u05db\u05b9\u05dc, \u05d5\u05bc\u05d1\u05b6\u05d2\u05b6\u05d3 \u05dc\u05b4\u05dc\u05b0\u05d1\u05b9\u05bc\u05e9\u05c1.<\/td><\/tr>
21 so that I come back to my father’s house in peace, then shall the L-RD be my G-d,<\/td>\u05db\u05d0  \u05d5\u05b0\u05e9\u05b7\u05c1\u05d1\u05b0\u05ea\u05b4\u05bc\u05d9 \u05d1\u05b0\u05e9\u05b8\u05c1\u05dc\u05d5\u05b9\u05dd, \u05d0\u05b6\u05dc-\u05d1\u05b5\u05bc\u05d9\u05ea \u05d0\u05b8\u05d1\u05b4\u05d9; \u05d5\u05b0\u05d4\u05b8\u05d9\u05b8\u05d4 \u05d3’ \u05dc\u05b4\u05d9, \u05dc\u05b5\u05d0\u05dc\u05b9\u05e7\u05d9\u05dd.<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

The word \u201c\u05d5\u05b7\u05d9\u05b4\u05bc\u05d9\u05e8\u05b8\u05d0\u201d (\u201che became frightened\u201d) is understood as \u201cawe\u201d, 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 \u201cawaken\u201d G-d\u2019s help by making a conditional promise.<\/p>\n\n\n\n

Vows in Times of Fear and Stress<\/strong><\/h2>\n\n\n\n

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\u2019s deliverance? [1]<\/a> In The Divine Code<\/em>[2]<\/a>, it states:<\/p>\n\n\n\n

\u2026someone 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: \u201cI hereby vow that I will do such-and-such, if I will be saved from this problem.\u201d Perhaps in the merit of his promised vow, he will be saved.[3]<\/a><\/p>\n\n\n\n

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.<\/p>\n\n\n\n

The Obligation to Fulfill Vows<\/strong><\/h2>\n\n\n\n

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.<\/p>\n\n\n\n

For example, in Genesis 31:13<\/a>, G-d reminds Jacob of his vow:<\/p>\n\n\n\n

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.’<\/td>\u05d9\u05d2  \u05d0\u05b8\u05e0\u05b9\u05db\u05b4\u05d9 \u05d4\u05b8\u05d0\u05b5\u05dc, \u05d1\u05b5\u05bc\u05d9\u05ea-\u05d0\u05b5\u05dc, \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05de\u05b8\u05e9\u05b7\u05c1\u05d7\u05b0\u05ea\u05b8\u05bc \u05e9\u05b8\u05bc\u05c1\u05dd \u05de\u05b7\u05e6\u05b5\u05bc\u05d1\u05b8\u05d4, \u05d0\u05b2\u05e9\u05b6\u05c1\u05e8 \u05e0\u05b8\u05d3\u05b7\u05e8\u05b0\u05ea\u05b8\u05bc \u05dc\u05b4\u05bc\u05d9 \u05e9\u05b8\u05c1\u05dd \u05e0\u05b6\u05d3\u05b6\u05e8; \u05e2\u05b7\u05ea\u05b8\u05bc\u05d4, \u05e7\u05d5\u05bc\u05dd \u05e6\u05b5\u05d0 \u05de\u05b4\u05df-\u05d4\u05b8\u05d0\u05b8\u05e8\u05b6\u05e5 \u05d4\u05b7\u05d6\u05b9\u05bc\u05d0\u05ea, \u05d5\u05b0\u05e9\u05c1\u05d5\u05bc\u05d1, \u05d0\u05b6\u05dc-\u05d0\u05b6\u05e8\u05b6\u05e5 \u05de\u05d5\u05b9\u05dc\u05b7\u05d3\u05b0\u05ea\u05b6\u05bc\u05da\u05b8.  <\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

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.<\/p>\n\n\n\n

We also see the importance of fulfilling promises in the stories of Abraham and Avimelech, and Joseph and Jacob, which involved swearing an oath.<\/p>\n\n\n\n

Abraham made a promise to King Avimelech. In Genesis 21:22-34<\/a>, Abraham and Avimelech agree to a treaty, that Abraham will be peaceable with Avimelech\u2019s dynasty and their kingdom.  Abraham gives Avimelech sheep and cattle to seal the agreement. The place is named Be\u2019er-Sheva (\u201cWell of an Oath\u201d), as a remembrance of Abraham\u2019s oath (shavu\u2019a<\/em> in Hebrew).<\/p>\n\n\n\n

In another instance, Joseph makes a promise to his father Jacob (Israel) in Genesis 47:29-31<\/a>. 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.<\/p>\n\n\n\n

These examples illustrate that, although fulfilling vows and oaths is not explicitly commanded for Noahides, it is logically considered correct moral behavior.<\/p>\n\n\n\n

The Process of Annulment<\/strong><\/h2>\n\n\n\n

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<\/em> 4th edition, Part III, chapter 4, \u201cAnnulment of Vows and Promises, and Vows Made According to the Public\u2019s Understanding,\u201d 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<\/a>:<\/p>\n\n\n\n

Years later, when<\/strong> Joseph said to<\/strong> Pharaoh: \u201cMy father made me swear, saying\u201d<\/strong> (Genesis 50:5) that I would bury him in Eretz Yisrael, Pharaoh said to him: Go request<\/strong> the dissolution of your oath.<\/strong><\/p>\n\n\n\n

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]<\/a><\/p>\n\n\n\n

The Significance of Keeping Vows<\/strong><\/h2>\n\n\n\n

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 \u201cwarned\u201d (i.e. commanded) against \u201cprofaning their word\u201d, why should a vow not be broken?<\/p>\n\n\n\n

Vows and Blasphemy<\/strong><\/h2>\n\n\n\n

In The Divine Code<\/em>, the chapter on vows is included in the section on \u201cThe Prohibition of Blasphemy.\u201d 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\u2019s name can be seen as an offshoot of blasphemy, because it desecrates the sanctity of G-d\u2019s name and reflects a lack of respect for the seriousness of using G-d\u2019s name in an oath or promise.<\/p>\n\n\n\n

An example discussed in the article on AskNoah.org[5]<\/a> 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.<\/p>\n\n\n\n

In the article, it is explained that nevertheless, this does not imply that Noahides are free to disregard their vows or oaths. Rambam\u2019s 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]<\/a> respecting and fulfilling such a vow is crucial to uphold this principle, even though such vows are not part of Noahide Commandments.<\/p>\n\n\n\n


Vows and a Just Society<\/strong><\/h2>\n\n\n\n

Additionally, non-Jews have the responsibility to establish a just society, which falls under the commandment of \u201cestablishment of laws and courts.\u201d 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.
<\/strong><\/p>\n\n\n\n

<\/p>\n\n\n\n

By Angelique Sijbolts<\/strong><\/p>\n\n\n\n

With Thanks to Dr. Michael Schulman for the great input and feedback and Rabbi Tani Burton for the feedback<\/strong><\/p>\n\n\n\n

Footnotes\/ sources<\/strong><\/p>\n\n\n\n

[1]<\/a> It is usually better to pray to G-d in times of need and ask Him for help without making a promise.
[2]<\/a> The Divine Code<\/em> by Rabbi Moshe Weiner, 4th edition, Part III, chapter 3 (Laws of Vows and Promises), p. 220.
[3]<\/a> This is learned from the conduct of Jacob, who made a vow in time of distress (Gen. 28:20).
[4]<\/a> The Divine Code<\/em> 4 edition, Part III, chapter 3 (Laws of Vows and Promises), p. 220, footnote 67.
[5]<\/a> Article: \u201cTwo Types of Obligations in the Noahide Code<\/a>,\u201d , which is a translation of a talk by the Lubavitcher Rebbe.<\/p>\n\n\n\n

\n
Read more of this Asknoah.org Article<\/a><\/div>\n<\/div>\n\n\n\n

<\/p>\n\n\n\n

[6]<\/a> 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<\/em>, Part I, chapter 7 (Sacrificial Offerings).<\/p>\n\n\n\n

<\/p>\n\n\n\n

Texts Mechon Mamre<\/strong><\/a><\/p>\n\n\n\n


\u00a9 Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further.<\/p>\n\n\n\n

Our blogs may contain text\/quotes\/references\/links that include copyright material of Mechon-Mamre.org<\/a>, Aish.com<\/a>, Sefaria.org<\/a>, Chabad.org<\/a>, and\/or AskNoah.org<\/a>, which we use in accordance with their policies.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u05d1\u05e1”\u05d3 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 […]<\/p>\n","protected":false},"author":1,"featured_media":17850,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[3],"tags":[],"class_list":["post-17849","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-a-thought-about-the-parshah"],"acf":[],"yoast_head":"\nVOWS AND ANNULMENT OF VOWS - Sukkat Shalom B'nei Noach<\/title>\n<meta name=\"description\" content=\"Discover how this parsha\u2019s teachings on vows and their annulment offer profound insights into fostering a just and righteous society.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/sukkatshalom-bneinoach.com\/it\/parshat-matot-5784-vows-and-annulment-of-vows\/\" \/>\n<meta property=\"og:locale\" content=\"it_IT\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"VOWS AND ANNULMENT OF VOWS - 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