Vows and Oaths

Jul 8, 2010 at 8:57 PM | Posted by Rabbi Joshua

Parashat Mattot

This week is another double header from the Torah – Mattot and Massei. The first parasha, Mattot, begins by describing vows and oaths sworn to HaShem. Halachah (Jewish law) takes vows and oaths very seriously.

A vow, or a neder, is described by the sages as a pledge to do something. One can either vow to prohibit oneself from something the Torah actually permits, or obligate oneself to perform a commandment that is optional. Either way, a neder is more than just the English equivalent of a “vow.” A neder is so strong, that violation of such a vow can result in a court-imposed penalty of lashes.

The second topic addressed is that of an oath, or a shavua. By means of a shavua, one may either prohibit or require oneself to perform a particular act.

Within a halachic framework, there is a great difference between a neder and a shavua. A neder changes the halachic status of an object, whereas a shavua only places the obligation on the person who made the oath.

So what’s the big deal? The Torah is describing something that heretofore could only be done by G-d: the creation a new halachic status. Through a neder or a shavua a person is now given the ability to place upon themselves or an object a status equivalent to a Torah command.

Judaism teaches that although Torah originates from HaShem, authority is also given to the community and individuals to apply the Torah within our communities and lives. Torah is meant to be wrestled and grappled with. It was never meant to be static. We are partners with G-d in not only preparing the world for the coming of Mashiach, but also in the application and revelation of Torah in the world around us.

In his classic work, Love and the Messianic Age, the great Jewish believer Paul Philip Levertoff writes:

Man has been created by G-d in order that he may finish what G-d has deliberately left unfinished. Not that G-d needs the help of His creatures, but it is His love which causes Him to impart His own Nature to the work of His hands, in order that man should have the privilege and joy of becoming His fellow-worker in this world, in natural as well as spiritual life.

In Parashat Mattot the ability to create a new halachic status (to the equivalent of a Torah command) was extended to individuals (in limited circumstances – like a neder or shavua). Previously the Torah gave authority to decide matters of halachah to the leadership of Israel. Yeshua, in turn, transmitted the ability to render halachic matters to his talmidim (his followers).

I will give you the keys to the Kingdom of Heaven. Whatever you prohibit on earth will be prohibited in heaven, and whatever you permit on earth will be permitted in heaven. (Matthew 16:19, 18:18)

Our authority in Messiah is not only in spiritual matters, but matters of the interpretation and application of Torah as well. Whether we actually take on a neder or a shavua, a lighter commitment to G-d, or any other application of Torah within our lives; we must not do so lightly. It is a living Torah – meant to be applied and re-applied in every generation. As Levertoff wrote, there are aspects that G-d “has deliberately left unfinished.” G-d needs you and me to finish the task, to wrestle with Torah for ourselves and our communities, maintain our commitments, and prepare the world for the coming of Mashiach.

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2 comments

  1. Gene Shomovich Says:
    Posted on July 8, 2010 at 10:40:00 PM EDT

    "Our authority in Messiah is not only in spiritual matters, but matters of the interpretation and application of Torah as well."

    Does each one of us "followers" have G-d-given authority to bind and loosen halacha on earth and in heaven? Personally, I highly doubt it. I tend to believe that that specific type of authority that Messiah gave in that particular instance was limited only to his 12 apostles and not to just any follower of Yeshua in subsequent generation. It would make a lot of sense, considering that Yeshua also told them that they will sit on twelve thrones JUDGING the twelve tribes of Israel.

    "Yeshua said to them, "I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel." (Matthew 19:28)

    Which would mean that halacha should not be viewed as always fluid and changing to suit the latest social trends and mores (although we should adopt existing halachic principles to new situations and technologies based on case law). In addition to traditional Jewish halachic authorities, the apostles themselves(including Shaul) issued certain important halachic directives (specifically targeting Gentiles) which we should consider binding for our and future generations.

  2. Rabbi Joshua Says:
    Posted on July 8, 2010 at 10:58:00 PM EDT

    Gene-

    I think you are reading into what I am saying. I am not advocating for such major decisions to be made by lone indiduals. My approach to halachah is similar to that within the wider Jewish community. Halachic decisions should not be done lightly, and must be done from a very educated and informed perspective; familiar with previous understandings on the issue at hand, and related texts.

    However, a body of halachic authorities and leaders DO have the ability to make halachic decisions. This should be no different for an informed Messianic Jewish body. In fact, see the descriptions for decision making on the MJRC website.

    And for further understanding of my position on halacha, please read the following articles:

    "A Thought About Halachah"

    http://yinonblog.blogspot.com/2009/06/if-messianic-judaism-claims-to-be.html

    "Yeshua and Halachah"

    http://yinonblog.blogspot.com/2009/06/yeshua-and-halachah.html

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