Israel's Vow

"When the Canaanite, King of Arad who dwelt in the Negev, learned that Israel was coming by the way of Atarim, he engaged Israel in battle and took some of them captive. Israel made a vow to the Lord and said: If you deliver this people into our hand, we will proclaim their towns as banned/sacred (herem). The Lord indeed heeded Israel's voice and delivered the Canaanites, and they proclaimed them banned/sacred and their cities. So that the place was called Hormah" (21:1-3)

 

This short incident seems to pass with little trace. Probably most readers of Parsha barely remember this successful war. And yet, what does this episode teach us? What are its messages?

 

This week, both our Haftara and our parsha contain vows in wartime! Here is a successful story. In our Haftara, there are very negative outcomes. When is a vow good? And when is it bad?

 

 

Chavruta

 

1. See the opening of ch.21 – pasukim 1-3. What is this story? What is happening here.

·           Explain the details of the war.

·           Do AM Yisrael function commendably here?

·           Why do Am Yisrael need to vow? IS making a vow like making a deal with God? Why make a deal? – Why not simply do Teshuva!

 

2. Vows. Are they good or bad?

Bamidbar ch31 describes vows which BAN or FORBID certain things from a person. THIS VOW is a promise, a commitment TO PERFORM an action.

·           Is this good or bad?

·           See Devarim 23:22-4. What does Sefer Devarim tell us about vows?

 

3. Nedarai Lashem Ashhalem?

How does a vow funtion?

·           See Tehillim 116 (from Hallel.) How does a vow function there? Why is it so vital there to fufill the vow. (you might want to parallel this chapter with Yona ch.2 – the connections are striking!)

·           See Bereshit 28:20-22.

 

Shiur

 

This war is fascinating in a number of respects.

 

Firstly, I always have been impressed by the strange absence of the personality of Moses, the great leader, who has been involved in every wilderness episode thus far. In our story it is Am Yisrael who demonstrate a new independence, a stridency and a confidence that we have not witnessed thus far in Chumash.  In this war against the King of Arad, Am Yisrael act upon their own instincts, knowing exactly what do to without being lead by Moses. And this is certainly unusual. What happened here to precipitate such a radical shift?

 

A second question relates to the notion of "Herem." This word beholds multiple meanings. It can indicate a ban[1] or a religious restriction upon a particular object. It might bestow sanctity on the object by its dedication to God[2]. And it also has connotations of destruction[3]. Which of these possible meanings are indicated by the Torah text?

 

And now, a third question. Why do Bnei Yisrael resort to a vow here? Are they bargaining with God? What is the correct usage of a vow? In our Haftara – the story of Yiftach – Yiftach also utters a vow as he embarks for battle, however the vow goes horribly wrong. Was it indeed appropriate for Bnei Yisrael to utilize the tool of a vow in this case? On the one hand, their prayers were clearly answered. On the other hand this "vow" is an unusual technique, a bargaining tool and a hence, a questionable practice. Did Am Yisrael act correctly?  What is the correct place of the "vow" in the value system of Judaism?

 

DEVARIM 23

 

The Torah in Parashat Ki Tetze clearly allows for a vow, but warns us of its power:

 

"When you utter a vow to God you may not delay in fulfilling it. God will seek its fulfilment from you, and you will incur a sin.

If you fail to vow, there is no sin.

Be careful with that which you express with your words; act in accordance with the vows that you make to God, fulfilling that which you have promised." (Devarim 23:22-4)

 

There is no need to express vows in Judaism. But if one does verbalise a promise, one better make that commitment true.

 

Why are vows so sensitive? Why does the Torah emphasise that despite the voluntary nature of vows, they are taken with utmost seriousness?

 

ELECTION PROMISES

 

Maybe let us answer that question with another question. Who makes a vow? Why would anybody decide, on a bright and happy day, to make a vow to God?

 

In truth, most of the vows in Tanach are made in a situation of severe distress, and duress. The person who vows is distraught and lost for direction.

 

Let us think of a few examples. Channah, in her desperation at her childlessness vows to dedicate her son to God. Yaakov Avinu, frightened and insecure as he leaves home, and his homeland (reversing Avraham's Lech Lecha!) makes a vow that if God returns him home safely and intact, then he will dedicate a house to God. Yonah, in the belly of the fish makes a vow. These are situations of dire helplessness. Our Haftara that we will refer to shortly, also emphasises the context of a vow. Yiftach , in the heat of battle is stricken by nerves. He feels unsure of victory, or alternatively , he wants God to assure him of victory. He makes a statement to God, a vow, promising that if God helps him NOW, then in the FUTURE, he will offer something to God.

 

But why a vow? What does a vow do? How does it work.

 

 In a sense, if I may be so irreverent, a vow is remarkably like buying something on credit. Let me explain. A person is in trouble. The person feels unworthy now, but desperate. I am in crisis. I need God's help NOW, at this very moment in time. It is crucial. So what do I do. I tell Hashem: Listen God. I am going to do something exceptional, but I cannot do it now. I am in the middle of battle, but when YOU do what I request, then, in response, I will repay you with a religious act. Please God, consider me as if I had done that worthy act already. That is the real "me;" pretend that I have already brought the Korban, or given that Tzedakka, or performed that good deed. Yes! I know that I haven't done it yet, but I will. On the basis of my promise about what I WILL do, please consider it done already and help me NOW.

 

We buy now, pay later.

 

PARTERSHIP WITH GOD

 

Only this week, here in Israel – with the situation of our soldiers taken as hostages by terrorists in Gaza and the Shomron - have I gained a glimpse of understanding into the psychology of a vow within the situation of Bamidbar 21. I am convinced that it is something to do with the taking of captives. The worry for the lives of brothers, fathers, sons, is so intense, that one needs to do something extra. I always wondered – so why didn't the people just gives Tzedaka BEFORE they went out towar. Why did they not do Teshuva BEFORE they were drafted?

 

But there is something in bringing Hashem into the deal! In saying to God: Here I contract myself to you. God – come along to war and see how I do. Maybe if you are there, You can give me some added help! The vow is powerful because it gives areal attainable goal for action, and it makes an act for God CONTINGENT upon God giving something. It is a man-made contract with God. Quite a chutzpah! But something which gives us the feel that God strides alongside us in the battlefield.

 

NON-FULFILLMENT

 

Now, what happens if I don't fulfil my vow?

 

Let us illustrate this by an analogy from the world of politics[4]. A politician puts himself up for election under the banner of a variety of promises. People vote him into office on the basis of those policies, those dreams. Once in office, he then betrays his election promises. He goes his own way. Let us examine this situation. The person who was elected was not the person himself, the individual on the TV screen. The person who was elected was the sum total of the policies, the vision, the strategies that he had stated in his campaign. If he fails to live up to his own statements then he is elected under false pretence. He betrays his very office. The person in this situation is there fraudulently.

 

Likewise, when an individual utters an oath in a testing situation, they say to God: view me as a person who has already performed the following act. Let me win the war and I will bring a sacrifice, i.e. let me win the war as if I have ALREADY brought the sacrifice. And if I don't bring it, then I am in debt! I am living on borrowed time. I exist by virtue of a lie.

 

This is the power of words. A vow is a potent tool. It is not a surprise that the Midrash states:

 

"He who vows and does not fulfil, his personal records are examined by God." (Tanchuma Vayishlach)

 

God examines what he is owed! No wonder that Kohelet says (5:4) "Better not to vow at all than to utter a vow and not fulfil it."

 

INSECURITIES

 

Why do Bnei Yisrael vow during this war in particular? I think that the reason is tied up with insecurities.

 

First, this is a new generation. Parshat Chukat takes us into the fortieth year of the Midbar. The meraglim generation is over. And these are new soldiers. They have never been at war. They must be apprehensive, nervous.

 

Second, Captives have been taken. The reality of brothers, fathers, sons taken by the enemy is certainly a disturbing and mind-numbing situation. There is a tendency to use every tool at one's disposal in this situation, including a vow.

 

Third, Moshe plays no role in this war. Why not, we shall discuss in a second, but Moshe is not there. What would Moshe do? He would consult the Urim Vetummim, ask God, consult with the Almighty. But the people are doing this alone. And so, they use very "human" methods. They do not resort to oracles, or prophetic communication. They use a technique that will demonstrate their dedication and faith to God. And they trust that God will respond with Divine assistance.

 

IN CONCLUSION

 

"Better not to vow at all than to vow and not fulfill (Kohelet 5:4).

Rabbi Meir says: It is better still to refrain from making a vow at all! Rather just bring your lamb to the Temple courtyard (without a prior vow) and offer it to God.

Rabbi Yehuda says: It is even better, to vow and to fulfill the vow, as it states (Tehillim 76:12): "Vow and fufill to the Lord your God" for one gains reward for the vow and reward for the fulfilment." (Tanchuma Vayishlach)

 

In our Perek, we see the power of a vow. .Am Yisrael in our parsha use a vow in the ideal way. They utilise a vow to bring God to the battle-field, to spiritualise a war, and to turn "spoils" into "sacred objects" – the double-entendre of Cherem.

 

When we make commitments in life, they can empower is to growth, but sometimes, if used inappropriately they can become excuses, lies, or simply misplaced commitment. Commitment to God is a powerful thing. May we practice the caution, and may Hashem give us the wisdom to act appropriately. 

 

In our current situation, may Hashem return Gilad Shallit and Eliyahu Asheri home speedily and safely.

هùله لًéي ىâلهىي

 

Shabbat Shalom

 

 

APPENDIX – PARSHAT CHUKAT: THE STORY OF THE SECOND GENERATION.

 

Maybe let us take a step back and consider what is happening in Parshat Chukat. Parshat Chukat contains a whole string of stories, but what exactly is the link that ties them into a single narrative. Let us first examine the evidence. Immediately preceding this story, we have:

 

1. Miriam's death

2. Moses will not be going into Canaan

3. Aharon's death.

 

The best way that I can put it is the literal dismantling of the previous generation. In other words, we are entering into a new reality. The older generation is dieing out. Chazal talk about the miraculous "be'er Miriam" and the "protective clouds – Annanei Hakavod" is being withdrawn at this historical juncture. The wilderness years are coming to a close in slow motion. A younger generation are taking over. And this younger generation have been raised to live, not in the Midbar, but rather in Eretz Yisrael! In a natural mode, not in a miraculous state of being.

 

There is a certain dichotomy within the structure of Sefer Bamidbar. The Book of Bamidbar divides into two distinct chronological periods[5], each with their own characteristics, strengths and failings.

 

The first section of the Sefer (Bamidbar to Korach) describes the post-Exodus generation, Bnei Yisrael in their second year of the wilderness. This group was a newly freed slave nation with all the traumas, fears, failures, that their circumstances generated. This is a group who constantly feel insecurity in the face of challenge and pine for the security, sights and smells of their old home, Egypt. This generation is sentenced with a ban upon entry to the Land of Israel and destined to live out their lives aimlessly in the wilderness.

 

The second generation is different in temper and mood to their parents' generation. The story of this younger generation is described in the latter half of the Sefer (Hukat to Massei.)  This generation are Israel-orientated. They are born with the optimism of free people. They have no romantic memories of Egypt. These are a confident, dignified, independent nation.

 

If this is true, then this war gives us a first glimpse an image of the new generation at their finest. When confronted by war, they automatically respond to the situation spiritually; turning to God first, and only afterwards to the art of warfare. The Israelites that we witness here are the new generation, who are confident in their military abilities, and at the same time, demonstrate a deep sensitivity towards the spiritual.

 

CHEREM

 

Let me support this hypothesis by focusing upon the verb "cherem" which is used here in the vow of Bnei Yisrael. In our earlier discussion, we mentioned its multiple meanings. If we are sensitive to the resonance of this word and its usage elsewhere in Tanach, we can detect a certain foreshadowing. Let us explain.

 

In the Battle of Jericho in Joshua ch.6 the word "cherem" is used in two ways:

1. Spoils of War

2. A dedication to God.

 

The spoil is "banned" (cherem) BECAUSE it is God's property. Since God turned the tables of the war by striking the victory blow to the walls of Jericho, it is God who is the victor in this battle. The spoils of war rightfully belong to Hashem, a ban that restricts their usage for human purposes.

 

Maybe a similar thing may be said about our war here in Sefer Bamidbar. In this war episode with Bnei Yisrael,  a similar dynamic is at play. God helps Bnei Yisrael in their battle campaign and they decimate the enemy. However they tell God that in "exchange" for the assistance He has delivered in the war, they will dedicate the spoils to God.

 

If this connection is true, then the feeling that Bnei Yisrael are in "pre-conquest" mode is given added support. Bnei Yisrael are ready and eager to enter Canaan.[6]

 

WHERE IS MOSES?

 

So where is Moses? Might we suggest something radical? This generation do not need Moses. After all, the people act perfectly without Moses. Let us remember; this is the generation who were nurtured and raised under Moses' leadership. They have grown up in the Midbar. They do not need Moses' hands raised in the air in order to demonstrate that God fights the battles of Israel. They have learnt the lessons that Moses has taught them, internalised the messages. And here they put it all into practise. 

 

These are people who are confident when facing war; after all they are to conquer the Land of Israel. It is possible that Moses was aware of the mood that animated this generation. Moses deliberately fostered a temperament of independence, encouraging initiative and courage in the face of military confrontation. It was precisely the fear of he enemy that lead their parents to ruin and disaster in the episode of the Meraglim. If Moshe has succeeded in producing a generation who can fight alone, perfecting the God-man balance within war (by their "vow and fight" policy,) then his "standing back" in this episode is a symptom of Moses' success in raising this younger generation and not a sign of failure.