“If a man takes a vow to Hashem …” (Bamidbar 30:3).
Our sages ask why the topic of vows and oaths includes the Name of Hashem. Wouldn’t it be enough if the pasuk merely said, “If a person utters a vow?”
Rabbi Dov Koppelman, the Rosh Yeshiva of Lucerne, explains that the Torah is teaching us a powerful principle of behavior with regard to vows: that making a vow should be a judicious decision, and not one to be made lightly.
According to the Talmud (Nedarim 22a), one who vows it is considered as if he built a personal altar outside of the Bais HaMikdash (which is prohibited), and if he fulfills this vow it is considered as if he also brought a sacrifice on this altar. (There were only short periods of time in Jewish history – in Gilgal, Nov and Giveon – when the Jewish people were permitted to build personal altars for sacrifices. At all other times it was prohibited to bring an offering outside of the Mishkan or the Bais HaMikdash.)
The Ran expounds that one who builds a personal altar could mistakenly believe that he is actually doing a mitzvah by being extraordinarily scrupulous in offering sacrifices to Hashem. He doesn’t realize, though, that he is in fact committing a grave sin. Similarly, when one makes a vow, which is usually of a restrictive nature, the person pledges to limit or prohibit something which is otherwise permissible. Hashem does not look kindly on such conduct, as we learn (Talmud Yerushalmi Nedarim 9:1), “Is what the Torah has forbidden you not enough?” In fact, the Yerushalmi maintains that one who regularly establishes additional prohibitions for himself is considered a “transgressor.”
The nazir is admonished, “Go around, go around, and do not approach the vineyard,” so as to assure that he doesn’t come too close to the vineyard and err, partaking of the grapes and break his vow. If an individual feels that his Evil Inclination can overpower him he may protect himself by taking an oath. When someone wishes to avoid a transgression, he tries to create a healthy disengagement with a vow. We find that Dovid HaMelech swore to fulfill the mitzvos, for example: “I have sworn, and I will fulfill, to keep Your righteous ordinances” (Tehillim 119:106).
The Torah tells us “If a man takes a vow to Hashem” to indicate that his condition for making the vow is specifically dedicated for the sake of Hashem, to help him achieve holiness and sanctity and to disassociate himself from sin.
Furthermore, associating the Name of Hashem with vows highlights the purity and holiness of one’s mouth. The words that one speaks with his mouth are very potent. They are so powerful that they can penetrate the heavens. Words have the strength and capacity to create halachic consequences, because with one’s utterance he can sanctify his animal or an inanimate object to the Bais HaMikdash. The Torah therefore cautions us to be careful with our words – what we say, how we say them, and when they are said.
The Pele Yoetz comments that each and every person must determine when it is appropriate for him to make a personal vow, or to establish guidelines and boundaries to ensure that there is strict adherence to Torah and mitzvos. He notes that this may be a very constructive technique at certain times for combating the Evil Inclination.
The Yismach Yisroel – the great Alexander Rebbe Rav Yerachmiel Yisroel Yitzchak Danziger – was widely recognized for his diplomacy in communal matters.
One day, a merchant arrived at the home of the Yismach Yisroel and urgently requested an audience with the Rebbe. The gabbai ushered him into the Rebbe’s study, and the merchant began to recount his tale of woe.
When he initially opened his business, it was a very profitable enterprise. Lately, however, his business had declined precipitously. Having heard of the Rebbe’s great holiness and powerful blessings, he asked for a bracha that his livelihood should improve.
After asking the merchant some questions about the ins and outs of his business, the Yismach Yisroel realized that the man’s business was open on Shabbos. Although the merchant was not personally present on the premises on Shabbos, his non-Jewish worker conducted business as usual.
The Yismach Yisroel was well aware that he could not reproach the merchant and tell him that it was clearly forbidden to do what he was doing. He knew that the merchant did not know Torah and Jewish law and would not understand the rabbi’s protestation.
Instead, the Yismach Yisroel made the following suggestion: “If you want your business to succeed and become profitable once again, I will become your partner.” The Yismach Yisroel stipulated that he was only interested in 15% of the business – one seventh of the profits – and he assured the merchant that he would see immediate blessing and success.
Of course, the merchant was ecstatic to welcome the great rabbi as his business partner, for it would surely ensure the growth of his business. The merchant agreed and they immediately drew up a partnership agreement.
The Yismach Yisroel noted that he chose the profits of the day of Shabbos as his 15% portion of the business – and he instructed the merchant to close the store on that specific day of the week.
The deal was sealed, and the Alexander Rebbe became the new business partner of the merchant. True to the blessing of the Yismach Yisroel, the man’s business once again became very profitable.
