Parshat Matos
Rabbi Jablinowitz
We read in the first pasuk in this week's parsha, Vayedaber Moshe el Rashei HaMatos Livnei Yisrael Lamor. Moshe spoke to the heads of the tribes and to Bnei Yisrael as well, teaching them the laws of Nedarim. Rashi brings the words of Chazal who say that this was true of all the mitzvos that they were taught to the heads of the tribes first before they were taught to the entire nation. And the reason this process is singled out here is to teach that even though a quorum of a Beis Din of three is required to permit one's vow, if there is a "Yachid Mumche", an individual who is an expert in these laws, he may permit a neder by himself.
Rav Tzadok asks, if this pasuk is teaching that an individual who is an expert can permit vows, why does the Torah use the term Rashei HaMatoswhich is plural. Surely the Torah should use a term which would imply that even an individual can nullify a vow.
He answers that the term Rashei HaMatos is used because it's also a reference to the Sanhedrin. The Sanhedrin are the "eyes of the community", Einei Ha'Eidah". They determine when there is a need to make a special gezeirah, a special decree to prohibit something which is essentially permitted in order to keep the nation from committing a sin. Similarly every individual has the ability to act as a private Sanhedrin for himself and determine which permitted matters he will prohibit upon himself in order to strengthen himself. This is a very delicate matter and one has to be careful and not be too restrictive upon himself, just as the Sanhedrin may not make a decree too difficult for the community to keep. This is an additional reason why the Rashei HaMatos are singled out in our parsha; their role as the leaders of the community needs to serve as model for the individual when it comes to making vows.
This point is further emphasized by the words of the pasuk Vayedaber Moshe el Rashei HaMatos. Moshe Rabbeinu represents Torah Shebichsav, the written word of Hashem. That which is permitted is permitted and no additional prohibitions are necessary. The Sanhedrin, who are the "eyes of the nation", make the necessary fences around the Torah that are required. This is the role of Torah Shebe'alpeh and this is the model for Nedarim. Therefore, Moshe needed to pass on the laws of Nedarim first to the "eyes of the nation", those involved in Torah Shebe'alpeh when he taught the laws of Nedarim.
Rashi continues on this pasuk and teaches the difference between the prophesy of Moshe and that of all the other prophets. The other prophets prophesied with the words Koh Amar Hashem, this is what Hashem said. Moshe was different in that he also prophesied with the words Zeh Hadavar, this is the word of Hashem. What is the difference between these two forms?
The basic distinction between the two is that all the prophets received a prophesy which was not totally clear and they used their understanding to explain what they saw. This is the meaning of Koh Amar Hashem, the description by the prophet of how he saw the word of Hashem. This is in contradistinction to Moshe Rabbeinu who saw a totally clear picture of what Hashem was saying. Therefore Moshe prophesied also with the words Zeh Hadavar; these are the precise words of Gd without any interpretation on the part of the Navi.
Rav Tzadok uses this distinction to understand the significance of Bilam. The pasuk in V'Zos HaBrachah says (Chapter 34, Pasuk 10), V'Lo Kam Navi Od B'Yisrael K'Moshe, there was never a prophet in Israel like Moshe Rabbeinu. The Sifri darshens on these words, in Israel there wasn't another prophet like Moshe, but among the gentiles there was a prophet like Moshe and that was Bilam.
How could Chazal say that Bilam was like Moshe Rabbeinu?
The answer is that Bilam wanted to take the word of Hashem and interpret it in his way which was to curse Bnei Yisrael. This is what Bilam means when he says (Chapter 23, Pasuk 15), V'Anochi Ikareh Koh. He wanted to prophesy with the midah of Koh Amar Hashem; he wanted to put his own essence of evil into the prophesy. But Hashem told him he may not. In the very next pasuk we read Vayasem Davar B'Piv. Hashem puts the words directly into his mouth and Bilam can't add his own personal commentary. This is how Bilam was like Moshe Rabbeinu; they both spoke their prophesy directly from Hashem with the words Zeh Hadavar.
This is why Moshe taught the parsha of Nedarim with Zeh Hadavar. As we mentioned above, Moshe didn't relate to the notion of making changes and adding to that which was prohibited. Hashem put these words directly into the mouth of Moshe Rabbeinu. He was teaching him that there are unique circumstances where a person might need to make a vow and prohibit something in order to make him stronger. This is not something which was part of Moshe's normal role of teaching the rules of the Torah. This is why it was taught with Zeh Hadavar; these were words which were put directly into the mouth of Moshe Rabbeinu without any addition on his part.
Good Shabbos
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