8768 —כוח השבועה מסיני והתחייבות אישית לקיום מצוות

B"H, 23 Shevat, 5724.

Brooklyn, NY.

Shalom u'Vrachah!

It was with pleasure that I learned through your rabbi, Haraha"g vavac"h iy"a nu"n tznam"s etc. HaRaM"M Hakohen, that you are preparing for a siyum celebration on Maseches Nedarim during the week of 7 Adar, the birthday of Moshe Rabbeinu, the redeemer of Israel. Moshe received the Torah from Sinai and transmitted it, etc., down to the many students throughout all generations. Even though at the event of Mount Sinai all those present and not present were included as explained by our Sages, Moshe—the faithful shepherd—stands between Hashem and us, connecting and explaining G‑d's word to Bnei Yisrael. Each and every one is sworn from Sinai to observe Torah and mitzvos.

This oath is also a grant of strength from Above to fulfill mitzvos. As explained at the beginning of Maseches Nedarim: even when one takes an oath upon himself to fulfill a mitzvah, this act further motivates him; how much more so when one is sworn by the Giver of Torah and Creator of man.

Although it may seem difficult: if being sworn from Sinai is not enough for someone to withstand his evil inclination—what does self-imposed swearing add? The answer is clarified by our Sages at the end of the tractate: "If he did something forbidden (did not withstand his evil inclination and transgressed his Creator's will), he ties up his loins so as not to be shamed." Sometimes fear or embarrassment before people has more effect than fear of Heaven; similarly, when one swears to fulfill a mitzvah—the soul's oath in a body of flesh and blood—especially when he expresses this oath with physical mouth and lips.

The above incident (from the end of Nedarim) about a woman and her adulterous husband has special relevance here: Mount Sinai was like a wedding between Hashem and His people Israel, who were commanded: "And you shall do them (the mitzvos) and not stray after... after which you go astray," warning against all sin whose root traces back to the first sin with the primordial serpent who brought impurity upon Chava—as hinted in various places—and at Sinai their impurity ceased.

May it be G‑d's will that each individual within Klal Yisrael strengthens themselves in Torah study in a way that leads to action—fulfillment of mitzvos. This is "the Torah—to distinguish between impure and pure," and within pure: between holy and mundane—the soul's desires versus bodily desires. Only through their partnership was Torah given; ideally both partners want to make a separation—with all your heart (with both inclinations). But how thick that separation should be depends on one's nature: some do not face strong temptation because they are naturally diligent or lack strong physical desires—so it's enough for them not to immerse in bodily needs due to Sinai's command; others whose inclination burns need extra motivation by swearing upon themselves. Yet even then we are assured none will be lost—certainly he will eventually do teshuvah as ruled at the end of Nedarim: "the woman becomes permitted."

Summary

This letter teaches that both G‑d’s oath at Sinai and personal commitment empower us in fulfilling mitzvos. Even when challenged by our inclinations, added motivation—whether from Above or self-imposed—helps us persevere in Torah observance until we ultimately return.