1115 —על נדרים, גדרים אישיים, ותפקיד המנהיגים

B"H, 26 Tammuz, 5711.

Brooklyn.

Havavach iy"a nun"n etc. Elkanah Pomerantz

Shalom u'Vrachah!

Through Haraha"g veHaraha"ch havavach iy"a nu"m who is involved in communal needs with faith etc., Harav Shlomo Zalman Hecht, I received his pidyon nefesh. When I am at the resting place of my father-in-law, the Rebbe zatzukal l'havdil ben chayim l'chayim nishmaso Eden (may his memory be a blessing), I will read it, and surely he will arouse mercy upon him so that he and his wife will be blessed with all they need and that the desires of their hearts will be fulfilled for good in general and in particular...

He also mentions that Haraha"g etc. Hecht now has some opportunity to enter into a business venture; may it be G‑d's will that it be successful and fulfilled in him what my father-in-law the Rebbe said in the name of the Alter Rebbe, author of Tanya and Shulchan Aruch: Der Oybershter git Yidden gashmiyus un Yidden machen fun gashmiyus ruchniyus (the Alm-ghty gives Jews materiality and Jews make from materiality spirituality).

I conclude with a matter relevant to these days of Parshas Mattos—though briefly since time does not allow for length—and this should suffice for your honor, etc.

It is known that the matter of vows (nedarim) is different from other commandments in the Torah in that it begins with a 'mufla samuch le'ish,' i.e., a boy of twelve years old and not thirteen like other commandments. According to several Rishonim this is from the Torah itself. The lesson here is that all aspects of vows are a kind of fence—as our Sages said: 'Nedarim are a fence for abstinence,' meaning one makes a vow to avoid stumbling in fulfilling Torah and mitzvos. Even though our Sages said (Yerushalmi Nedarim ch. 9): 'It is enough what the Torah forbade you,' so one might say this is just arrogance or even possibly forbidden due to 'do not add or subtract.' Therefore, the Torah comes and points out the opposite: That merely fulfilling Torah and mitzvos alone—as Ramban says at the beginning of Kedoshim—one could still be a degenerate within the bounds of Torah; therefore it is necessary to make a safeguard for My safeguard. The mitzvah of vows hints at how one should obligate himself when he becomes bar mitzvah—by preparing with added fences and abstinence beyond what the Torah forbade. This is why vows begin as an introduction to mitzvah observance at 'mufla samuch le'ish.' It goes without saying this is not equal for everyone; what one person needs to separate from may not apply to another. For example: our Sages said an ignoramus may not eat meat whereas for a Torah scholar it is permitted—as our Sages said: 'In a place where vegetables enter let meat enter.' Therefore specifically Parshas Nedarim was given to the heads of tribes—the leaders—because annulling or upholding vows depends on them; knowing when to vow or when it's better not to vow—since it's not equal for all—must come through a leader who can say 'this is the matter' with clear vision. And so forth.

Blessings for proper health and all good.

Summary

The Rebbe teaches that personal spiritual fences like nedarim require wise guidance because each person's needs differ; true leadership helps determine when extra boundaries are appropriate beyond basic Torah observance.