Pemikiran Yahudi Ulangan 23:22: Akeidat Yitzchak, Nineteen Letters & Guide for the Perplexed

Man attains his ideal state via a threefold process. 1) He must fulfil his duties towards himself. 2) He must fulfil his duties towards his fellow man. 3) He must fulfil his duties towards G'd. The prophet Michah, in chapter six, describes man's tasks as follows: "What is it that the Lord asks of you, except a) to do justice, b) to practice loving kindness, and c) to walk humbly with the Lord your G'd." Duties towards oneself are easily understood, therefore the prophet refers to them by the word mishpat. When Manoach was told about the impending birth of Samson, he asked the angel "what is the mishpat of the boy, and how is he to be treated? (Judges 13,11) He meant "how can one ensure the boy's survival?" Duties towards oneself are to ensure one's survival. Performance of duties towards one's fellow man consists of putting acquired good character traits to practical use. David asked his son Solomon (Chronicles I 28,9) "and you my son Solomon, know the G'd of your father, serve Him with a perfect heart and a willing soul." Our sages display a negative attitude towards people who make vows. Prompt fulfilment of the vow is equated with offering a sacrifice on a private altar at times when private altars are forbidden. (Gittin 56) The reason is that though there clearly is a good intention, the venue is unwelcome. This is so when the subject of the vow is a devar mitzvah, something desirable in the eyes of G'd. When the subject matter of the vow is merely a devar reshut however, i.e. something merely permissible, the vow itself is viewed as reprehensible, since it presupposes that by accepting the gift, G'd indicates His need of it. What could be more laughable? Since vows are subject to annulment, the question why some famous vows have never been annulled is in order. Why was the vow of Yiphtach who offered the life of the first living thing that would come towards him when he would return from war victorious, and which resulted in his own daughter being that sacrifice, not annulled? Our sages blame the pride of both Yiphtach and the High Priest Pinchas. Supposedly, each waited for the other to make the first move. Both were punished for their pride. Pinchas no longer enjoyed the ear of G'd. (Chronicles I 9,20) Yiphtach's body was scattered all over the place, as parts of it were buried in different part of Gilead. (Judges 12,7) In the case of the aftermath of the pilegesh be-givah, Judges chapter twenty one, one must ask why the annulment procedure was not used to cancel the vow to kill all the men of Yavesh Gilead? Surely, this would have been even more important than to save the life of a single person, the daughter of Yiphtach at the time? Surely a lesson could have been learned from the former event? Also, why was the vow not to give daughters in marriage to the the remnant of the tribe of Benjamin not annulled? One of the main reasons for this national paralysis, could have been the absence of a central authority at that time. After all, the era has been characterised by the book of Judges as "in those days, there was no king in Israel." (Judges 19,1) Again, at the end of the book of Judges (Judges 21,25) we read "in those days there was no king in Israel; everyone did what was right in." When an entire nation had vowed a vow, only an even greater authority can absolve from such a vow. Since many of the people had died since the vow had been made, it could not even have been annulled by an equal number of people. (Moed Katan 17) For that reason they had to resort to the subterfuge described there, i.e. letting the young men of Benjamin kidnap their brides to be. (see commentary by Kimchi) All of the above illustrates the severity of the laws concerning vows, once they have been made. Surely then it is preferable not to make vows in the first place. Man's tendency not to make payment promptly when he pledges a donation, is a sign that he overestimates his own value, and his effort to compensate for this when the time comes to make payment. The Torah, therefore, provides objective valuations, so that the person who promised a value to the temple treasury that equals his own value, would not shortchange the temple treasury. When the vow concerns a devar mitzvah, a duty that had to be fulfilled anyways, even if no vow had been made at all, the Torah warns "do not be tardy to pay it, the Lord will surely demand it from you." (Deut 23,22) For that reason the Torah continues: "if you fail to make vows, this will not be counted a sin against you."

Chukkim. — Arbitrary or apparently inexplicable Statutes. — The same thoughtful regard which you show to man, show as well to every lower being; to the earth which bears and sustains all; to the world of animals and plants, to your own body, to your own mental faculties, to your "ego," that which is most of all your own. It is the same justice which you owe to other human beings. What in the case of the Mishpatim results from the concept of identical personality, flows here from the fundamental notion of equal subordination to God, who defends all which is lower in order and subject to you against your caprice and the ebullitions of unregulated will. Your duties towards humanity are more intelligible to you simply because you have only to think of yourself, your own views and feelings, in order to recognize and sympathize with the demands and needs of your fellow-man. Could you put yourself as thoroughly in the place of other beings, could you even understand the conditions of the union and the combined activity of your own body and soul, you would find it as easy to comprehend Chukkim as Mishpatim. They ask of you to regard all beings as God's possessions; destroy none; abuse none; waste nothing; employ all things wisely; the kinds and species of plants and animals are God's order; mingle them not. All creatures are servants in the household of creation. Respect even the feelings and desires of beasts. Respect the body of man even when the personality has departed. Respect your own body as receptacle, messenger and instrument of the spirit. Limit and subdue your impulses and animal actions under the law of God that they be used in a manner truly human and holy for the upbuilding of the holy purpose of the human race, that man sink not into a mere beast. Respect your soul in nourishing your body; give the latter only so much and such food as will permit it to be a pure, obedient messenger of the world to the soul, of the soul to the world, but not such as to produce sluggishness or sensuality. Therefore conceal and elevate, do not esteem too highly thy animal part, in order that in the end all contradictory dispositions be eliminated from you, and even the beast-like become truly human. Finally, respect yourself in your purest emanation, your word.

As, however, many could not afford to offer a beast, the Law commanded that birds also should be sacrificed, but only of those species which are found abundantly in Palestine, are suitable, and can easily be obtained, namely, turtledoves and pigeons. Those who are too poor to offer a bird, may bring bread of any of the kinds then in use: baked in the oven, baked in a pan, or in a frying-pan. If the baking of the bread is too much trouble for a person, he may bring flour. All this concerns only those who desire to sacrifice; for we are distinctly told that the omission of the sacrificial service on our part will not be reckoned to us a sin: “If thou shalt forbear to vow, it shall be no sin in thee” (Deut. 23:22).