Weekly Reading Insights: Matot 5782

Overview of the Torah Reading

To be read on Shabbat Matot - 24 Tammuz 5782 /July 23

Torah: Numbers 30:2-32:42
Haftorah: Jeremiah 1:1-2:3 (First haftorah of affliction)
Pirkei Avot: Chapter 1

Mattot is the 9th Reading out of 10 in Numbers and it contains 5652 letters, in 1484 words, in 112 verses

Matot opens with laws concerning making vows and their annulment. Next, G-d commands the Jews to take vengeance on Midian for having deliberately caused them to sin. After killing, capturing, and plundering the Midianites, the Jews are commanded how to purify themselves and the spoil. The spoil is divided according to G-d’s command, and a part is dedicated to the Sanctuary. Remarkably (31:48-49) not a single Jew was killed in the battle with Midian. Mattot ends with the tribes of Reuven and Gad requesting to live in the conquered lands (that were not originally intended to be part of the Land of Israel). They are granted permission on condition that they only permanently settle this land after the rest of the Jews conquer and divide the Land of Israel on the opposite side of the Jordan River.

An Essay from
Rabbi Shaul Yosef Leiter, Director of Ascent

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Matot begins with a discussion of oaths. The Almighty regards a person's speech as very important. The Torah considered a person's word as their bond. The Lubavitcher Rebbe discusses at length the concept of oaths and how they are nullified. Traditionally, an oath would be a personal vow to not partake of some physical object or activity. For example, a person would vow not to drink wine for an allotted amount of time. According to Judaism, an oath is further meant to be a means to come closer to G d, something positive. But, here's the question: Isn't it enough what G-d in His wisdom, has forbidden us to do? Why do we have to add more?

To answer the question we have to look deeper. The purpose of the Torah, G-d's will and wisdom, revealed to humankind, is to sanctify our lives. When a person benefits from something in the world (like eating) for the sake of Heaven, that object is transformed from mundane to holy. This is the purpose of the Creation: "To make a dwelling place for Him (G- d) in the lower worlds" (Midrash Tanchuma. Naso 16). From this perspective, how can we deny ourselves anything that the Torah permits? If we are permitted to use something for the purpose of elevating it to holiness, why would someone take a vow and flee from this goal?

We find the answer in the question. When a person is on the correct spiritual level, making oaths is not a way for them to serve G-d. Their job is to elevate the material. They have the ability, and it is inappropriate for him to run away from their G-d given purpose of elevating the physical. For this reason, we have found in Jewish tradition great righteous people, such as the compiler of the Mishna and leader of his generation, "Rebbe" (Rabbi Yehuda HaNasi), who possessed material luxuries because they knew exactly how to elevate them to holiness and use them for Divine service.

On the other hand, what about a person who is not so righteous? A person who has been seduced from the straight path, who is not certain that each and every action with the physical world around him or her will be for the sake of Heaven? They know that they are not always capable of elevating the physical to its spiritual source. Even worse, there is a distinct risk that those very actions (involvement with the physical) will lower them deeper into the malaise of the world. In this case, not only is it permissible, it is recommended to use oaths as a weapon to protect our spiritual level. If you find that one TV show leads to ten more, try none.

This principle also explains the prohibitions and protective "fences" that the rabbis enacted throughout the generations since the time the Temple was destroyed. While the Temple stood and illuminated the world with its light of spiritual power, such additional "fences" were not required. With this elevated consciousness, the Jewish people were able to overcome all obstacles between them and the Almighty and to imbue the physical with great holiness.

However, with the destruction of the Temple, the darkness of exile shadowed the world. No more did the Jews have an extra boost to protect their high spiritual status. The rabbis of that time stepped in with additional prohibitions and fences.

From all of this, we see that use of oaths suggests that the person is on a lower than required spiritual level. If such were not the case, he or she would not need this extra protection. This is the reason that only one who is on a higher level than the person who took the oath (like a parent in certain cases, or a qualified rabbi) has the power to nullify the oath. Looking at the oath-taker from a spiritual viewpoint, they can sense if it is appropriate or not. Additionally, they are even able to assist the person on a lower level to no longer need the oath. This will help that individual live in the world without the crutch of vows and be able to elevate physicality to holiness.

Shabbat Shalom, Shaul

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For last year's essay by Rabbi Leiter on this week's Reading, see the archive.

FROM THE SAGES OF KABBALAH ON KabbalaOnline.org

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Mystical Classics
Self-Contemplative Warriors

From the Ohr HaChaim commentary by Rabbi Chaim (ben Moshe) ibn Attar

"Separate [moblize] from amongst you men...and they will be against Midian."

According to the Midrash, these men were all righteous. Moses had to mobilize the kind of soldiers who had not indulged in sinful thoughts of illicit sex. Only those who knew that they could qualify under this heading would be considered for the contingent of 1,000 per tribe.

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