1. The Uniqueness of Nedarim in Parshas Matos
This week we began learning the section of matos—tribes. The laws at the beginning of this parsha are quite unique and stand apart from most other laws in the Torah. Typically, all commandments, whether positive or negative, are direct instructions from Hashem—the Holy One, Blessed be He. These are His mitzvos, telling us what we must do or refrain from doing. However, in our parsha, we encounter a different dynamic: there are situations where even though Hashem did not command us directly, a person can obligate himself through his own words.
For example, if someone declares a vow not to drink wine, one might wonder whether such a statement has any binding force. After all, you can say you won’t drink wine and then go ahead and drink it anyway—what’s to stop you? The Torah teaches us otherwise: if you make a vow (neder), you must fulfill it. This means that by making a vow, you create an obligation for yourself regarding something that is technically permitted by Torah law.
This is essentially a mitzvah that arises from your own initiative—taking something permitted and prohibiting it for yourself through your words. Whether this is advisable depends on the circumstances and is discussed in the Gemara as well as by the Rebbe in his sichos—talks.
2. The Purpose and Caution of Self-Imposed Restrictions
The Gemara discusses when making such vows is appropriate. Sometimes people need to prohibit themselves from things that are technically permissible as a safeguard against violating actual prohibitions. For instance, if someone knows that passing through a certain street may lead them to stumble spiritually, they might make a vow not to go there as an extra precaution. In such cases, making a vow can be positive and protective.
On the other hand, there is also caution against unnecessary self-denial. Hashem created a beautiful world for us to enjoy; one should not afflict oneself by denying enjoyment of permissible things without good reason. This balance between self-restraint and enjoying Hashem’s world is an important theme when discussing nedarim—vows.
3. The Unusual Introduction of Parshas Matos
Another interesting aspect of this parsha is its introduction. Usually, parshiyos begin with “Daber Hashem el Moshe leimor”—Hashem spoke to Moshe saying—and then Moshe conveys these words to Bnei Yisrael or specific groups like the Kohanim when relevant. In Parshas Matos, however, it begins differently: it records Moshe speaking directly to the people without explicitly stating that Hashem told him to do so.
The Torah sometimes omits either Hashem’s command or Moshe’s transmission to the people, but it’s understood that if Moshe Rabbeinu said something, it was what Hashem had instructed him to say. What stands out here is that Moshe speaks specifically “to the leaders of the tribes”—the Rosh HaMatos. Normally, unless the laws pertain only to certain groups (like Kohanim), such distinctions aren’t made.
4. The Role of Rosh HaMatos and Transmission of Torah
This mention of Rosh HaMatos—leaders of the tribes—raises questions: Did Moshe only teach these laws to them? Rashi explains that although it specifies leaders here, this was actually Moshe’s usual method for teaching all Torah: first he taught Aaron, then Aaron’s sons, then the tribal leaders, and finally all Bnei Yisrael. In this parsha he honored the leaders by teaching them first before addressing everyone else.
But why does this order appear specifically regarding nedarim? Rashi explains that vows highlight the value of leadership and expertise because annulling vows requires either three ordinary people (a bezdin) or one expert sage (yachid mumcheh). Thus, mentioning leaders here emphasizes their role in these halachos.
5. The Power of Zeh HaDovor and Moshe’s Prophecy
Moshe Rabbeinu uses the phrase “Zeh haDovor”—this is the matter—which Rashi contrasts with other prophets who use “Koi amar Hashem”—so said Hashem—or “Kichatzos”—about midnight—rather than “zeh.” This demonstrates that Moshe’s level of prophecy was greater than all others; he could say “this,” indicating clarity and directness in his communication with Hashem.
This fits particularly well with our topic because here we have a unique type of mitzvah—one initiated from below by people making vows rather than being commanded directly from above by Hashem. Yet even so, Moshe says “Zeh haDovor,” affirming that these self-imposed obligations have full force as Divine commandments.
6. Annulment and Limits: Human Initiative vs Divine Commandments
The fact that sages can annul vows shows both their power and their responsibility in these matters—if not for their special authority as Rosh HaMatos, vows would remain binding indefinitely. This highlights how human initiative interacts with halacha: while one can create new obligations through speech (dovor) there are also mechanisms for release through proper channels.
This stands in contrast to mitzvos given directly by Hashem: there are no dispensations or annulments for those commandments. For example, if someone cannot take an exam on Shabbos due to Torah prohibition against writing on Shabbos (Shabbos kodesh), no rabbi can grant dispensation—the mitzvah remains absolute because it comes straight from Hashem.
7. Hope for Redemption Through Irrevocable Divine Promises
The shiur concludes with an uplifting thought: just as some vows made publicly (b’Das Rabim) cannot be annulled easily—so too with certain promises from Hashem Himself regarding redemption from exile (geulah). When Hashem makes such public promises (for example, to redeem us from galus—exile), they cannot be revoked or annulled like ordinary human vows might be.
This gives us hope that before Shivah Asar b’Tammuz, these days will indeed be transformed into days of joy and celebration (sason u’simcha). May we merit to see this fulfillment speedily in our days!