Parshas Matos
30:2a
Rashi explains the unique connection that these laws of oaths
have to the princes of the nation. Although the Princes were
taught prior to the rest of the people in all the laws of the
Torah, there is an application of abolishing an oath that relates
to a prince in particular. An oath need not be abolished by
a regular court of three individuals. It can be performed by
a single expert as well. Rashi implies that the Princes of Israel
qualify for such a title and this is why it was specifically
addressed to them here in the Torah. The inevitable conclusion
to be drawn here is the idea that even the political heads of
the tribes who weren't necessarily members of the Sanhedrin,
or prophets nor had any specific religious function, still had
the quality of erudition and proficiency with Jewish Law to
be labeled an expert. Such qualities are a natural prerequisite
for any person assuming the mantle of even political leadership
of a section of Jewry. This awareness as taken for granted for
centuries of autonomous Jewish life but has been totally
abandoned in the "Modern Era" to our misfortune.
30:2b
Moshe prophesied in two distinct modes. As the Maharal explains
in this Rashi, one mode is in common with all prophets which
was the role of informing the nation of God's wishes or His
reaction in a certain circumstance. And although there certainly
are universal lessons to be learned by such interactions between
God and man to guide us in life and teach us proper values,
yet because of their historical context, the application will
be limited to various parallel contexts in the future. This
is in contrast to the second mode of prophecy which only Moshe
among the prophets has been bestowed with the title 'our
teacher'. For when it comes to commandments, laws, and Torah
legislation in general, it is not a function of historical context
at all. The defining element of the 'Five Books of Moses' is
its permanent binding status that is consistent throughout time.
And the Maharal points out, for prophecy to have such absolute
eternal authority, is must have been received with a clarity
that was free of any traces of finite mediums of perception.
Moshe alone in the history of prophecy, with his extreme humility
was able to nullify any shadow of selfhood that would interfere
with infinite instructions emanating from the pure Divine source.
Rabbi Dr. Dovid Gottlieb of Ohr Someach points out that it is
interesting that most religions develop from within a certain
cultural context and begin to reconstruct themselves or lose
relevance as history progresses. The initial popularity and
ongoing success of a religion is usually due its adoption and
incorporation of the particular variables of the society that
it tries to gain adherents from. The Torah, by contrast never
aspired to be 'popular', nor did it try to conform to local
conditions of the Jews at any point in history. In fact, it
seems to be a consistent counter-culture in every region
of the world that Jews find themselves. And similar to laws
of science, the Torah is universally applicable because it
presents mankind with an unchanging truth that relates to the
whole of human nature and is inherent in Creation itself. (See
Rav Moshe Meiselman's "Jewish Women in Jewish Law" for more
thorough discussion on this topic)
30:3a
Rashi teaches us the essential purpose of an oath: to place
additional restraints upon ourselves which the Torah did not.
Rabbenu Yonah in his commentary to Avos 3:13 to the phrase "An
oath is a fence for abstinence", relates that the beneficial
aspects of oaths lies in it's deterrent ability from transgressing
Torah prohibitions. When one has gone beyond what the Torah
has forbidden and holds himself to a higher standard, this will
exert pressure on him not to yield on the more basic standards
which he considers insufficient. The feeling of hypocrisy must
be strong enough to reign in a person's negative impulses.
Otherwise the institution of oaths are counter-productive, and
so too, by implication, are any set of higher standards that
don't elevate one's overall level of observance to reach at
least the minimum requirements in every area. If it indeed does
not, than one runs the risk of falling into false pride which
artificially engenders a sense of self-approval when there is
in fact a large cavity that is being neglected. Oaths should
not be used as a pretext, to paraphrase Rashi, 'towards
permitting the forbidden'.
30:3b
This Rashi points out the concept of sanctity associated with
the power of speech. Much can be said about this topic, but
the few references that come to mind is the creation of man
which was characterized by the Targum Onkelos as God bestowing
him with a 'talking spirit'. This faculty set man aside and
elevated him above all the creatures on Earth. The instruction
by God to have man give names to all animals is a deep indication
of God's high esteem for such a talent. To express Divine will
in speech is how the Torah describes the very act of the creation
of the cosmos, and the transmission of prophecy to man. For
so much holiness to be found in speech, it is no surprise that
the Torah exhorts us not to trivialize it and empty our words
of their inherent sanctity, let alone debase it or use it
coarsely.
30:4a
The attitude toward young women in Torah is one of protection
from inherent vulnerability. The history of civilisation up
to and especially the present, points to the tendency to exploit
and take advantage of women's ability to trust, and have
consistently frustrated their desire for fidelity in
relationships. The Torah ensures the maximum potential for a
women's security by placing her father as her guardian until
she marries. This way, no man outside of the family unit can
find his way into her life to manipulate her, often
subconsciously, for his selfish designs and then abandon her
without accountability. And the chances of a father or husband
harassing her is far far lower than any other man whom she may
otherwise come in casual or professional contact with.
30:4b
The Torah looks at maturity in a much different way than
contemporary society. Already at the age of 11 and 12 there
is an expectation to take life seriously and be held responsible
for her verbal commitments. As Rabbi Abraham J. Twersky points
out, absent from the Torah world view is the concept of
adolescence where one is supposed to be taken seriously as a
mature individual without being held responsible as an adult.
30:6
Here is another Twerskian concept borne out by Rashi which says
Torah is concerned as much if not more with the process as it
it with the 'bottom line'. Although there was no technical
violation of the oath here, the woman still requires forgiveness
for the crime of sinful mind-set while performing a permitted
act. Since she was not aware of the permitted status of the
act, she cannot claim "all's well that ends well" and thank
her good fortune that her oath was abolished without her
awareness. Guilt is a function of an immoral decision which was
made regardless of an ultimately benign outcome. And
philosophically speaking, we are never completely held responsible
for the ultimate outcomes of our decisions because we simply
don't have absolute control over them. The one thing we were
given absolute control over, is our will to choose moral or
immoral actions which is dependent on the mind-set, not their
actual execution. So the responsibility and guilt certainly
is appropriate in this realm. See his book "Let us Make Man"
for a detailed exposition of this important theme.
30:14
The fact that the husband has rights only to abolish certain
types of oaths and not all, preserves the autonomy of his wife
to pursue spiritual strategies and methods without interference.
A woman should not use her obligations to her family as a
pretense to neglect her independent personal religious
development as a Jewish woman.
31:2
We have discussed Rashi's second explanation in Parshas Pinchas,
but his first explanation wasn't mentioned above. Perhaps the
necessity to evoke an animosity which was commanded in Pinchas,
was really applicable to both Midian and Moab equally. But as
far as actually carrying out the order of annihilation, Rashi
found a logical distinction to be made between the two peoples.
And we can easily demonstrate from this merciless campaign
against the Midianites, that such tactics were not used
indiscriminately by Yisrael as would a lawless band of marauders.
On the contrary, we see a moral calculation being employed to
justify this kind of extreme warfare which stands in stark
contrast to the barbaric tribes of the ancient and medieval
periods.
31:3a
Once again Rashi illustrates Moshe's single mindedness in his
devotion to God's commands and wishes, which without such
devotion, Moshe would anyway not consider a life worth
prolonging.
31:3b
We need to reassess our mental image of what a Jewish warrior
should look like. The thought of career military men bring to
mind a collection of humanity's least spiritual qualities,
all made worthy by the single virtue of bravery, or courage
or willingness for self-sacrifice. Not so is the profile of
the member of the elite core of God's fighting forces. He must
have the title of 'Righteous' as his insignia to be admitted.
Only then can we be assured that he will not succumb to the animal
instincts while carrying out divine missions which require
violence. Control and premeditation must not be lost in the
heat of combat, for it may cost the mission its very objectives;
namely to overcome and stamp out the evil forces in the world.
31:3c
Rashi capsulizes with these 7 words the meaning behind all Jewish
persecution throughout history. In Hitler's 'Mien Kampf', one
of the most notorious pursuer of Jewish blood spells out his
reasons for targeting the Chosen Nation for his program of
extermination. It essentially boils it down to the fact that
Jews represent the idea of a conscience and that morality and
spirituality should reign in humanity's more base urges and
passions. In reality, we see the persecution of Jews as a veiled
rejection of having a nation on earth that attempts to bring
morality and God-awareness into a brutal world. Hitler's 'war
against the Jews' was nothing short of conducting a war against
God Himself as a moral force in the universe. And Rashi states
that this is the general motive behind every enemy of God's
People. (As heard from Rav moshe Meiselman)
31:4
Interesting to note the exception to the exemption of the Levite
tribe from national service for spiritual occupation until we
realize that this was not an exeption at all but a spiritual
mission from begining to end. Only in this conquest were spoils
to be subject to special levies. And only here was a special
tribute given by the soldiers in thanksgiving to God for not
suffering a single casualty. This also reinforces the idea that
there was a correcting nature to the conflict to atone for the
weakness to temptation exploited by the Midianites. This was
no mere military operation! It was Yisrael fighting to restore
its moral perfection and God's honor which as we see here, are
interchangable concepts.
31:5
We have a suprising foible of human nature illustrated here
by Rashi. When we are inconvenienced or demans are put upon
us by a leader or authority figure, we fidget and protest and
attempt to find not so subtle ways of elliminating the annoyance
and quieting the pangs of conscience that he evokes. But after
all is said and done, we discover that we feel much better about
ourselves for doing the right thing, and appreciate in hindsight
the cajoling and prodding, sometimes nagging of that stubborn
stickler who was constantly on our backs. Fortunate is the people
bestowed with a leader who has the backbone and foresight to
take an unpopular stand for the sake of truth and insist on
compliance without compromise. Moshe was such a leader and was
eventually recognized by the Jewish People for carrying out
this thankless task.
31:8
In the end, Divine providence sees to it that all evil is repaid
in kind. The deep seated blind hatred of Billam was the necessary
ingredient to bring about his own death. Had Billam gone his
way after receiving his due reward from Midian, satisfied with
the 24,000 casualties he incurred with his counsel, he could
have avoided all harm. But so is God's exquisite justice to
utilize Billam's wicked impulses to allow it to keep him in
range of Yisrael's retaliating thrust and bring him to a violent
