We find that when Yaakov
sleeps at Har Hamoriah 28:20 (וַיִּדַּר יַעֲקֹב, נֶדֶר לֵאמֹר: אִם-יִהְיֶה אֱלֹקים עִמָּדִי, וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ, וְנָתַן-לִי לֶחֶם לֶאֱכֹל, וּבֶגֶד לִלְבֹּשׁ). That he
makes a Neder that if Hakadosh Baruch Hu is with him 28:22 (וְהָאֶבֶן הַזֹּאת, אֲשֶׁר-שַׂמְתִּי
מַצֵּבָה--יִהְיֶה, בֵּית אֱלֹקים; וְכֹל אֲשֶׁר תִּתֶּן-לִי, עַשֵּׂר
אֲעַשְּׂרֶנּוּ לָךְ) and this stone, which I have set up for a pillar, shall be
Hashem’s house.
Rav Schorr in the Ohr
Gedalyahu in Parshas Mattos writes an important Yesod. He says that there is a
rule that any concept which is original in the Torah has its Chashivus, has its
importance by the first place where it is mentioned. This is a concept that Rav Schorr mentions in
numerous places in the name of Rav Tzaddok. Nedarim, taking an oath, is
mentioned here for the very first time. (וַיִּדַּר יַעֲקֹב, נֶדֶר לֵאמֹר).
And in line with Rav
Tzaddok’s thought, the point Rav Schorr makes is that the purpose of the Parsha
of Nedarim, the idea that there is a Parsha in the Torah regarding oaths,
regarding swearing, regarding making promises, is because the purpose of the
oath is for it to be done in the way that Yaakov did it. For it to be done in a
manner that causes a person to be a Zariz in serving Hashem. It causes a person
to be reminded and be reinforced in his commitment to serve Hakadosh Baruch Hu.
That is the purpose of a Neder. As you know we don’t take oaths lightly, so the
idea of taking an oath as a matter of business or the like is something we
avoid. So where is the Parsha of Nedarim as a positive idea? Where is the
thought of taking an oath as something constructive? (וַיִּדַּר יַעֲקֹב, נֶדֶר לֵאמֹר) When it is done in the manner that Yaakov Avinu does it here.
This is the Yesod.
Rav Schorr adds that based on
this we can understand this which we find in Tehillim 132:2 (אֲשֶׁר נִשְׁבַּע, לַירוָר; נָדַר, לַאֲבִיר יַעֲקֹב). When Dovid takes an oath he says I swore
to Hashem, I took a Neder to the Lord of Yaakov Avinu. It doesn’t say L’avir
Avrohom or L’avir Yitzchok, it says to the Lord of Yaakov Avinu. Why Yaakov?
Because Yaakov started with making Nedarim and his Neder is an example of a
Neder for a good reason.
If you look at Tehillim 132
it continues. When it says that Dovid Hamelech swore, what did Dovid swear,
what oath did he take? 132:3 – 132:5 (ג אִם-אָבֹא, בְּאֹהֶל בֵּיתִי; אִם-אֶעֱלֶה, עַל-עֶרֶשׂ יְצוּעָי ד אִם אֶתֵּן שְׁנַת לְעֵינָי; לְעַפְעַפַּי תְּנוּמָה ה עַד-אֶמְצָא מָקוֹם, לַירוָר; מִשְׁכָּנוֹת, לַאֲבִיר יַעֲקֹב). He swore
that he would have no rest until he found and acquired the place of the Bais
Hamikdash. That Neder fits well with the Neder of Yaakov. Yaakov swore that if
Hakadosh Baruch Hu would bring him back safely (וְהָאֶבֶן הַזֹּאת, אֲשֶׁר-שַׂמְתִּי מַצֵּבָה--יִהְיֶה,
בֵּית אֱלֹקים). He swore to
establish a house of Hashem and it fits beautifully that the next Neder the
Neder that Dovid Hamelech mentions is also done in the same concept.
Rav Schorr adds more. He says
that Parshas Mattos comes out during the 3 weeks and the Parsha of Nedarim
doesn’t seem to have a connection with the 3 weeks but according to this it is
good. The Parsha of Nedarim was made originally and again in the time of Dovid
to establish a Beis Hamikdash and during the 3 weeks when we mourn the Beis
Hamikdash it is very fitting that we should be reminded of this Parsha of
Nedarim.
We find also that Dovid
Hamelech said Nishbati V’akayeima Lishmor Mishp’tei Tzidkecha, I swore and will
keep to observe the Mitzvos. Again this idea, the purpose of the Parsha of
Nedarim is how we find it here. It is a bit difficult to know how to put this
into practice. We are afraid to make Nedarim to take an oath even for a Dvar
Mitzvah and rightfully so. So what does that leave us with, what can we do? One
wonders, if I make a Neder but I say Bli Neder. If I promise to do something
but I say Bli Neder because I am afraid that I may not keep it. Does that have
any meaning at all?
It is interesting, if I
recall correctly, there is a letter in the first volume of the Kovetz Teshuvas
from Rav Elyashiv where Rav Elyashiv and his son in law Rav Chaim Kanievsky disagree
on the point, they are talking there about Kabbalos Taanis, about accepting a
Tannis for the following day. Rav Chaim Kanievsky apparently holds that one can
do so Bli Neder and Rav Elyashiv says that it is meaningless.
I believe that Rav Reuvein Grozovsky
in the Chiddushei Reb Reuvein in Nedarim at the end of Siman 1 says that this
is actually dependent on a Machlokes Rishonim. Be that as it may at least
according to some Rishonim we have an idea of promising to do something with a
Bli Neder. In other words, taking a Kabbalah on ourselves, it is not really an
oath but it is a Kabbalah to do something. If we succeed and fulfill that
Kabbalah it does have extra meaning. Perhaps, this is a Mehalech (an approach)
for us to try to use this Parsha.
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