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<div class=Section1>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt'>*************************************************************<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:36.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt'>THE TANACH STUDY CENTER [http://www.tanach.org]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt'> In
Memory of Rabbi Abraham Leibtag<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt'> Shiurim
in Chumash & Navi by Menachem Leibtag<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt'>*************************************************************<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face="Courier New"><span style='font-size:10.0pt;font-weight:bold;font-style:
italic'>PARSHAT MATOT [Parshanut]<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>The opening pasuk of Parshat
Matot is simply a 'gold mine' for those who enjoy the study of "parshanut"
[the Hebrew word for biblical commentary].<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>In this week's shiur, we discuss
how the classical commentators grappled with the difficulties that arise when
studying Bamidbar 30:2.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=2 face="Courier New"><span style='font-size:
11.0pt;letter-spacing:-.15pt;font-weight:bold'>INTRODUCTION<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> There are two classic approaches to the study of
"parshanim". The simplest is simply to read the pasuk, and then
immediately afterward, to read the commentary; thus enhancing one's
understanding and appreciation of what the Torah is telling us.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Another approach is to read each pasuk carefully
while considering its context, but before reading any commentary - to attempt
on your own to consider any problems that arise, and then to contemplate
possible answers. Then, after you have thought through all the various
possibilities, to read the various commentaries, noting if they raised the same
(or similar) questions and/or answers.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Even though the latter approach is quite tedious,
it usually leads to a much better appreciation and understanding of the various
commentaries.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> In the following shiur, we will employ this method,
as we study the opening pasuk of Parshat Matot.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=2 face="Courier New"><span style='font-size:
11.0pt;letter-spacing:-.15pt;font-weight:bold'>LOTS OF QUESTIONS<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Let's begin by taking a look at the first pasuk,
and then making a list of questions that arise:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"And MOSHE spoke to the
Heads of the Tribes of Bnei Yisrael saying: THIS is the 'DAVAR' [translation
unclear] that God has commanded: If a man makes a vow or takes an
obligation...." (see 32:2-3)<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> The first obvious question that catches almost
everyone's attention relates to the fact that these laws about
"nedarim" [vows] are directed specifically to the "rashei
ha'matot" [tribal leaders]. In contrast to most all other laws in the
Bible, that are directed to the entire nation - for some reason, these laws are
different.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Before we attempt to answer this
question, let's note some other related questions that come to our attention:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l2 level1 lfo3;
text-autospace:ideograph-numeric ideograph-other'><![if !supportLists]><font
size=2 face=Symbol><span style='font-size:11.0pt;font-family:Symbol;letter-spacing:
-.15pt'><span style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR><span
style='letter-spacing:-.15pt'>When did God inform Moshe about these laws? Were
they only given now in the fortieth year, or had God told them to Moshe at an
earlier time? <o:p></o:p></span></span></p>
<p class=MsoNormal style='margin-left:51.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>[Note that this set of laws doesn't
begin with the classic 'opening pasuk' of "va'ydaber Hashem el Moshe
lay'mor... daber el Bnei Yisrael..." - And God spoke to Moshe saying...]<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l2 level1 lfo3;
text-autospace:ideograph-numeric ideograph-other'><![if !supportLists]><font
size=2 face=Symbol><span style='font-size:11.0pt;font-family:Symbol;letter-spacing:
-.15pt'><span style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR><span
style='letter-spacing:-.15pt'>Were these laws supposed to be kept
‘secret’ from the rest of the nation, i.e. were they intended <b><span
style='font-weight:bold'>only</span></b> for the 'leaders'; or was everyone
supposed to know them? <o:p></o:p></span></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l2 level1 lfo3;
text-autospace:ideograph-numeric ideograph-other'><![if !supportLists]><font
size=2 face=Symbol><span style='font-size:11.0pt;font-family:Symbol;letter-spacing:
-.15pt'><span style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR><span
style='letter-spacing:-.15pt'> Even if these laws were given to Moshe at an
earlier time, why are they recorded specifically at this point in Sefer
Bamidbar? <o:p></o:p></span></span></p>
<p class=MsoNormal style='margin-left:36.0pt;text-indent:-18.0pt;mso-list:l2 level1 lfo3;
text-autospace:ideograph-numeric ideograph-other'><![if !supportLists]><font
size=2 face=Symbol><span style='font-size:11.0pt;font-family:Symbol;letter-spacing:
-.15pt'><span style='mso-list:Ignore'>·<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'>
</span></font></span></span></font><![endif]><span dir=LTR><span
style='letter-spacing:-.15pt'>Why does Moshe introduce these laws with the introductory
phrase "ZEH HA'DAVAR"? (see 30:2)<o:p></o:p></span></span></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>With these additional questions
in mind, let's return to our opening question.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=2 face="Courier New"><span style='font-size:
11.0pt;letter-spacing:-.15pt;font-weight:bold'>EXCLUSIVITY</span></font></b><span
style='letter-spacing:-.15pt'><o:p></o:p></span></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Let’s begin by discussing why Moshe presents
these laws directly to the tribal leaders, and not to the entire nation. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> In Sefer Vayikra, we find several instances where a
set of laws are given to a 'select' group. For example, note how the laws of
how to offer a sacrifice in Parshat Tzav are given directly to the
“kohanim” (see Vayikra 6:1-2). However, there the reason is
obvious, for only the kohanim need to know those laws. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> How about these laws concerning "nedarim"
in Parshat Matot?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'>There are two possible directions to we can entertain. Either:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:38.5pt;text-indent:-18.0pt;mso-list:l1 level1 lfo4;
text-autospace:ideograph-numeric ideograph-other'><![if !supportLists]><font
size=2 face="Courier New"><span style='font-size:11.0pt;letter-spacing:-.15pt'><span
style='mso-list:Ignore'>1.<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'> </span></font></span></span></font><![endif]><span
dir=LTR><span style='letter-spacing:-.15pt'>They are indeed intended to be
heard ONLY by the tribal leaders - if so, we must attempt to understand why the
laws of "nedarim" are special in this regard.<o:p></o:p></span></span></p>
<p class=MsoNormal style='margin-left:38.5pt;text-indent:-18.0pt;mso-list:l1 level1 lfo4;
text-autospace:ideograph-numeric ideograph-other'><![if !supportLists]><font
size=2 face="Courier New"><span style='font-size:11.0pt;letter-spacing:-.15pt'><span
style='mso-list:Ignore'>2.<font size=1 face="Times New Roman"><span
style='font:7.0pt "Times New Roman"'> </span></font></span></span></font><![endif]><span
dir=LTR><span style='letter-spacing:-.15pt'>The entire nation is supposed to
hear these laws - if so, we must explain why the tribal leaders receive them
first.<o:p></o:p></span></span></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Let's see how we find these two
approaches in the classic commentators. Let's begin with Rashi's commentary on
30:2:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"He [Moshe] gave honor to
the princes to teach them first, then afterward he taught [these laws] to Bnei
Yisrael..."<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Note how Rashi, in his opening
line, assumes that the reader was already bothered by this question; and he
immediately provides an answer. He follows the second approach, i.e. the
entire nation heard these laws as well - but explains that the princes were
taught first, as an honor to the tribal leaders. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> This explanation immediately raises another
question: How about when all of the other mitzvot were taught – were they
also first taught to the "rashei ha'matot", and to the people later
on?<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Rashi claims that this was indeed the common
practice - and proves his claim from a pasuk in Sefer Shmot, that describes
what transpired when Moshe came down from Har Sinai with the second Luchot:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"...And how do we know that
all of the other mitzvot were taught in this manner? As the pasuk states [when
Moshe descended from Har Sinai with the second luchot]: Then Aharon and all of
the PRINCES of the congregation approached him [i.e. Moshe], and Moshe spoke to
them [re: the laws]. Then AFTERWARD, ALL of BNEI YISRAEL came forward and Moshe
COMMANDED them concerning ALL of the laws that God had instructed him on Har
Sinai (see Shmot 34:29-32)."<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>[Note that we've included the
entire quote of 34:32 (even though Rashi only quoted half of it). That's
because Rashi takes for granted that you know the continuation (which is key to
understand his “pirush”). As a rule of thumb - whenever Rashi (or
any commentator) quotes another pasuk - look up that pasuk in its entirety and
pay careful attention to its context.]<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Even though Rashi has established that ALL of the
mitzvot were given in this manner (first to the princes and then to the
people), our opening question still remains, but now in a different form. If
indeed this was that manner that all the laws were transmitted - why does the
Torah emphasize this point specifically in regard to the laws of
"nedarim"?<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Rashi deals with this question
as well, explaining that the Torah does this intentionally in order that we
infer a specific halacha:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"...And why is this
mentioned here? To TEACH us that a vow can be annulled by a SINGLE judge - if
he is an EXPERT, otherwise a group of three "hedyotot" ['non-experts]
is required to annul a vow."<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> In other words, by informing us that Moshe first
gave these laws to the "rashei ha'matot", we can infer that there is
something special about their status in regard to these laws of "nedarim'
that follow. This allowed Chazal [the Sages] to conclude the special law that
an expert judge ["yachid mumche"] can annul such vow on his own.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> To strengthen his interpretation, Rashi then raises
the possibility of the first approach (i.e. that these laws were given
exclusively to the tribal leaders) - in order to refute it:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"... OR - [possibly] Moshe
made have told these laws ONLY to the tribal leaders [and hence not to all of
Bnei Yisrael] - <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>-- it states here ZEH HA'DAVAR
(32:2) and it states in regard to SHCHUTEI CHUTZ [offering a sacrifice outside
the Mishkan] the phrase ZEH HA'DAVAR (see Vayikra 17:2) - just like those laws
were directed not only to the priests, but ALSO to the entire nation [as it
states "speak to Aharon, his sons, and ALL BNEI YISRAEL" (17:2); so
too these laws [of NEDARIM were given not only to the princes but also to ALL
of Bnei Yisrael.]"<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Rashi completes his commentary
by adding two additional points concerning why the Torah records how Moshe
introduced these laws with the phrase "zeh ha'dvar..."<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"We learn from here that
Moshe was prophet of a higher level than other prophets could say only:
"KOH amar Hashem" - [thus God said] - but only Moshe could state
precisely "ZEH HA'DAVAR..." - THIS was the word of God..."<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Finally, Rashi concludes this commentary with
another “halacha” that Chazal infer from this pasuk concerning HOW
(i.e. in what manner) the judge must pronounce the annulment of a vow.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=2 face="Courier New"><span style='font-size:
11.0pt;letter-spacing:-.15pt;font-weight:bold'>PSHAT vs. DRASH<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> As usual, Rashi's commentary anchors itself on
several MIDRASHIM (see Sifri 153, and Nedarim 88a). In other words, he
explains the pasuk based on statements made by earlier commentators, as
recorded in the Midrash. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>In contrast, other commentators
such as Ibn Ezra, Rashbam, and Ramban will usually anchor their interpretation
in what they feel is the simple understanding ["pshat"] of the pasuk
- even if that understanding may contradict a Midrash. Nonetheless, they will
usually consider the opinion raised by the Midrash with the utmost respect -
but they do not automatically accept it.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'> Let's see how this will help
us understand the interpretations advanced by Rashbam and Ramban, as they
relate to the topics discussed by Rashi. Afterward, we will discuss Ibn Ezra,
Chizkuni and Seforno.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=2 face="Courier New"><span style='font-size:
11.0pt;letter-spacing:-.15pt;font-weight:bold'>RASHBAM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Rashbam, clearly bothered by all of the questions
that we raised above, approaches all of them from a very different angle. His
first consideration is the juxtaposition of these laws to the laws of Tmidim
u'Musafim that were found at the end of Parshat Pinchas. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>In essence, Rashbam considers
this section of laws concerning "nedarim" as a direct continuation of
the laws that concluded Parshat Pinchas; and hence, we no longer have a strangely
worded introductory pasuk, since it isn't introductory! Carefully follow how
he presents his key points: <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"I was asked a question in
the city of <st1:City w:st="on">Loshdon</st1:City>, Aniyob (somewhere in <st1:country-region
w:st="on"><st1:place w:st="on">France</st1:place></st1:country-region>):
'According to pshat - where else do find such a parshiya that begins in this
manner, [where Moshe commands mitzvot] but does not begin with VA'YDABER HASHEM
EL MOSHE... [informing us first that God told these laws to Moshe]?' -<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:17.0pt'><font size=2
face="Courier New"><span style='font-size:11.0pt;letter-spacing:-.15pt'> and
this was my [Rashbam's] answer:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Above [at the end of Parshat
Pinchas/ 29:39] it states: <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"These [korbanot] you shall
bring on your holidays in ADDITION to your VOWS [nedarim &
nedavot...]" <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>[This pausk teaches us that] you
must offer all of your voluntary korbanot [that you had taken upon yourself by
a <b><span style='font-weight:bold'>vow</span></b>] during one of the three
pilgrimage holidays - in order that you do not transgress the commandment of 'keeping
a promise on time ["baal t'acher"/ see Mesechet Rosh Ha'shana 4a.]<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Therefore, Rashbam maintains
that God told Moshe these laws of "nedarim" at the same time that he
told him the laws of the korbanot of the holidays in Bamidbar chapters
28->29. Since those laws began with "va'ydaber Hashem...", there
is no need to repeat that phrase once again. Instead, the Torah tells us that
after Moshe told the people the laws of the korbanot (see 30:1):<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"he [Moshe] went to the
tribal leaders - WHO are their JUDGES - to tell them to teach these laws
concerning NEDARIM to ALL of Bnei Yisrael. When he did this, Moshe told them:
God has just commanded me to tell you that everyone must offer the NEDARIM and
NEDAVOT during the holidays (see 29:39), therefore should anyone make a vow
[neder]... they should not BE LATE in fulfilling it..."<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> First of all, note how beautifully Rashbam explains
the phrase "LO YACHEL DEVARO". Usually, "yachel" is translated
- he should not PROFANE (or break his pledge/ JPS). Based on his
interpretation, Rashbam translates "yachel" as DELAY, and brings
excellent examples from Breishit 8:10 and Shoftim 3:25.<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>[Note also how he boldly states
that according to pshat, any other translation of "yachel" here is a
MISTAKE!]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> In summary, Rashbam claims that chapter 30 is
simply direct continuation of chapter 29, for one is obligated to fulfill his
vows (chapter 30) on the holidays (chapter 29). By recognizing this point, note
how Rashbam manages to answer ALL of the questions raised in our introduction,
and adds a brilliant translation for the word "yachel" within this
context.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> If you don't read him carefully (while paying
attention to the opening questions), you won't appreciate how clever his pirush
is!<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>[Note as well how the division
of chapters makes a 'futile' attempt to solve Rashbam's opening question, by
starting chapter 30 with the last pasuk in Parshat Pinchas. [Did you notice
this?!] Note how CHAZAL's division according to parshiyot must be correct, i.e.
beginning the new topic in 30:2 - BECAUSE 30:1 forms the completion of of
28:1-2, and hence SHOULD be the LAST pasuk in chapter 29 instead of the first
pasuk in chapter 30.]<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=2 face="Courier New"><span style='font-size:
11.0pt;letter-spacing:-.15pt;font-weight:bold'>RAMBAN<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Ramban begins his commentary dealing with the same
question that bothered Rashbam, but offers a very different answer! [Note also
how Ramban also takes for granted that the reader has already been bothered by
these questions.] <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"The pasuk does not tell us
first that God told these laws to Moshe... like it says by SHCHUTEI CHUTZ and
most all other parshiyot, INSTEAD we are told this at the END of this parshiya!
[There we find a summary:] "These are the laws that GOD COMMANDED MOSHE...
(see 30:17)"<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Note how clever this Ramban is! He answers the
question by paying careful attention to the <b><span style='font-weight:bold'>conclusion</span></b>
of this unit. [Again, this is a classic example of the comprehensive nature of
Ramban's approach.] <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Ramban brings a parallel example
from SHCHUTEI CHUTZ (see Vayikra 17:1-2), clearly in reaction to Rashi's pirush
(which he will soon argue with), even though he doesn't quote Rashi directly!<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>[Ramban expects that the reader
of his commentary is already familiar with Rashi, as he himself was!]<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> But even without this concluding pasuk (i.e. 30:17)
Ramban proves that we need not be bothered by the fact that Moshe's instruction
to the "rashei ha'matot" is not prefaced by "va'ydaber Hashem el
Moshe...". Ramban brings two other examples where commandments by Moshe
that begin with ZEH HA'DAVAR are not prefaced with a "va'ydaber Hashem el
Moshe...":<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>[Furthermore], in Parshat Shmini
it states ZEH HA'DAVAR (see Vayikra 9:6 and its context) without a preface that
God had commanded this, and in relation to keeping the manna [next to the aron]
it states ZEH HA'DAVAR... (see Shmot 16:32)"<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Once again, we see the comprehensive nature of Ramban's
methodology, always considering parallel occurrences of similar phrases or
patterns.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> After explaining WHO these tribal leaders are
(possibly those leaders mentioned later in Bamidbar 34:17-29), Ramban offers an
interpretation which is exactly the opposite of Rashi's, claiming that indeed these
laws were given intentionally ONLY to the tribal leaders:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"And the reason for Moshe
saying these laws to the "rashei ha'matot" - BECAUSE there is no need
to teach all of Bnei Yisrael that a father (or husband) can annul the vow of
his daughter (or wife). Maybe these laws need to kept 'hidden' so that people
will not take their words lightly (should they know that their promises can be
annulled). However, the judges and leaders of Israel MUST know these
laws..."<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Note how Ramban prefers the
'simple pshat' of the pasuk over Chazal's interpretation (i.e. the Sifri quoted
by Rashi) - and provides a very good reason that supports his preference.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> On the other hand, Ramban does accept the halacha
that Chazal infer from these psukim, relating this to the special style that
the Torah uses to record this commandment:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"And this does HINT to the
MIDRASH CHAZAL that tribal leaders have special privileges in relation to
nedarim that a "yachid mumche" (expert) can annul a vow on his
own..."<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Ramban concludes his commentary by noting, as Rashbam
did, the thematic connection to the laws of Tmidim u'Musafim (based on 29:39), nevertheless
reaching a different conclusion.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=2 face="Courier New"><span style='font-size:
11.0pt;letter-spacing:-.15pt;font-weight:bold'>IBN EZRA<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Ibn Ezra also deals with the thematic connection
between these laws of "nedarim" and the 'neighboring' topics in Sefer
Bamidbar. However, instead of looking 'backward' to the halachik sections of
Parshat Pinchas, he looks forward to what transpires in the stories that are
recorded in Parshat Matot, i.e. the war against Midyan and the story of Bnei
Gad and Reuven (chapters 31 & 32).<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"In my opinion, this
parshiya was given AFTER the war against MIDYAN (chapter 31), and that is why
THAT story is recorded immediately afterward! [Ibn Ezra then brings an example
of this style from Bamidbar chapter 12.] <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> This interpretation is also very creative, for it
claims that these laws were actually given in reaction to an event that took
place at that time! As you study this Ibn Ezra, note how he also deals with most
all of the above questions, yet offers very different answers. Let's take a
look:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"Then, (after that battle)
the pasuk tells us that Bnei Gad and Reuven came to Moshe and Elazar and the
PRINCES and requested [to keep <st1:place w:st="on">Transjordan</st1:place> /
see 32:1-5]. At the conclusion of their discussion, [when the deal is
finalized] it states: <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:34.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"Then Moshe gave
instructions [concerning Bnei Gad] to Elazar and Yehoshua and the RASHEI AVOT
HA'MATOT l'BNEI YISRAEL" (see 32:28), <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>after Moshe had just forewarned
Bnei Gad u'Reuven that '<b><span style='font-weight:bold'>whatever you PROMISE
- you must keep' </span></b>" (see 32:24)..."<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Ibn Ezra prefers both this thematic (making and
keeping promises) and textual ("rashei ha'matot") parallel to chapter
30, in order to explain the location of this parshiya at this point in Sefer
Bamdibar; over Rashbam's and Ramban's parallel to Parshat Pinchas. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Note also how Ibn Ezra agrees
with Rashi that the "rashei ha'matot" were supposed to relay these
laws to Bnei Yisrael; however he provides a different proof, based on the LAMED
in L'BNEI YISRAEL in 30:2!<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=2 face="Courier New"><span style='font-size:
11.0pt;letter-spacing:-.15pt;font-weight:bold'>CHIZKUNI<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Chizkuni opens with yet another creative answer to our
original question. He states:<o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>"k'dei l'hachirach et
ha'am" - in order to enforce this upon the people" <o:p></o:p></span></font></p>
<p class=MsoNormal style='margin-left:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Like Rashi, he agrees that these
laws were indeed intended to be taught to EVERYONE (arguing with Ramban).
However, Chizkuni provides a different reason for why the "rashei
ha'matot" are singled out. Unlike Rashi who claims that it is an issue of
'honor', he claims that they are taught first, for it is their responsibility to
enforce these laws. Chizkuni understands that the Torah wants the leaders to
make sure that unnecessary vows are annulled (by those who can), OR that the
leaders should make sure that the people keep their promises. <o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Afterward, Chizkuni continues by quoting from both
Ibn Ezra and Rashi.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=2 face="Courier New"><span style='font-size:
11.0pt;letter-spacing:-.15pt;font-weight:bold'>SEFORNO<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> Finally, Seforno adds a very creative explanation
for the phrase ZEH HA'DAVAR. He claims as follows:<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>In the original commandment at Har
Sinai - "Do not to make an oath in God's Name (and not fulfill it) lest
God's Name be desecrated" (see Vayikra 19:12) - one may conclude that this
would refer to anyone making a vow.<o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>Here in Parshat Matot, claims
Seforno, the Torah makes an exception. That law applies only to males - for
they are 'their own bosses' ["b'rshut atzmo"]. However, a wife or a
daughter, because she is under the jurisdiction of her father (or husband), should
she not fulfill a vow, it would not be such a terrible desecration of God's
Name, for the person hearing this vow being made immediately realizes that she
may not able to fulfill it. As the potential "chillul Hashem" is
less, the Torah provides a special avenue through which she can annul her vow. <o:p></o:p></span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=2 face="Courier New"><span
style='font-size:11.0pt;letter-spacing:-.15pt'>This original interpretation
(even though is may sound a bit chauvinist) takes into consideration the
details of these laws in relation to a similar law recorded earlier, and explains
both the phrase ZEH HA'DAVAR as well as the nature of the specific details of
these laws.<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=2 face="Courier New"><span style='font-size:
11.0pt;letter-spacing:-.15pt;font-weight:bold'>NEXT TIME <o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=2 face="Courier New"><span style='font-size:
11.0pt;letter-spacing:-.15pt;font-weight:bold'> </span></font></b><span
style='letter-spacing:-.15pt'>Hopefully, our shiur has highlighted how
"parshanut" can be better understood by spending a little time first
considering possibilities, instead of just reading right away what each one has
to say. In other words, if you study Chumash the same way the commentators
themselves did (thinking first), you'll have a better chance of appreciating
the treasure that they have left us.<o:p></o:p></span></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> shabbat shalom,<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt;
letter-spacing:-.15pt'> menachem<o:p></o:p></span></font></p>
<p class=MsoNormal><font size=2 face="Courier New"><span style='font-size:11.0pt'><o:p> </o:p></span></font></p>
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