משא ומתן א

Therefore Parshas Mattos [the Torah portion dealing with vows] is juxtaposed to Parshas Pinchas. For Parshas Mattos speaks about nedarim [vows] — and through this mitzvah of nedarim, one sees and understands the immense power of speech. As soon as one utters with his lips, he must fulfill — "k'chol hayotzai mipiv ya'aseh" — "whatever goes out of his mouth, he must do." For in truth, the matter of nedarim is a wondrous marvel, in the aspect of (Bamidbar 30): "Ish ki yafli lindor neder nazir" — "When a man shall express a vow of a nazir..." — for they are the aspect of the wonders of wisdom (as brought in the Torah "Sha'alu es Rabbi Yosi ben Kisma" [LM I:57]). 2

Therefore we begin on Yom Kippur with Kol Nidrai — for nedarim are exceedingly lofty, in the aspect of the roots of the Torah — the aspect of teshuvah [repentance], which is above the Torah. From there all forgiveness of sins derives — essentially through the tzaddikay emes, the aspect of Moshe, from whom all the heads of the tribes receive their power, who are the aspect of the yachid mumcheh [singular expert] who can release a neder. 7

The general principle: in truth, in the inner heart of every single person, one knows well that there is no purpose to this world and its desires and vanities — as is known to all. Especially the heart of a Jew, who is from the seed of Avraham, Yitzchak, and Yaakov who were the essential generous-hearted ones — and our souls are rooted in them. Therefore the heart of every Jew in its innermost depth certainly burns always for Hashem and His holy Torah in truth. But despite this, because of the immense power of b'chirah — "es zeh l'umas zeh asah Elokim" [God made one corresponding to the other] — the Satan and yetzer hara and evil thoughts fight against the good in a person, seeking to rob him of both worlds through desires and vanities. The more one digs in and fights back, the more the yetzer intensifies against him — therefore it is a great and lengthy war. 12

But nevertheless — "Atah marom l'olam Hashem" — "You are exalted forever, Hashem" — and Your hand is always supreme, as Rashi explains. For Moshe Rabbainu and Pinchas already existed in the world — and from them all the true tzaddikim and upright ones of every generation draw. Even now, in our servitude, our God has not forsaken us, and no generation is an orphan. In every generation there are those who are zealous with the jealousy of Hashem Tzva'os — the aspect of Pinchas who stood and prayed. 15

Therefore we begin on Yom Kippur with Kol Nidrai — for the essential teshuvah derives from nedarim and their annulment, essentially through the true tzaddikim, the aspect of Moshe. For the essential blemish of all sins is that one blemished the aspect of neder and oath — because all mitzvos of the Torah were received through covenant and oath, as our Sages said (Sotah 37b). When Yisrael came to receive the Torah, they certainly had b'chirah to accept it or not — and indeed the nations did not wish to accept it, as our Sages said (Bava Kamma 38a). The essential initial acceptance of the Torah is the aspect of a neder — accepting it voluntarily without compulsion. But once they accepted it, they entered into a neder and oath with Hashem that they are obligated to fulfill it. When one sins, chas v'shalom, the essential blemish is in the neder and oath — the root of the Torah. 18

Now it is self-evident why, when Moshe took to heart the burdens of Yisrael, Hashem revealed to him specifically the secret of Parshas Nedarim. For his essential anguish was seeing the prolongation of the exile, its source, and how difficult it is to rectify — the essential difficulty being Dasan and Aviram, the aspect of those who oppose the truth. Therefore Hashem revealed to him the secret of Parshas Nedarim — the aspect of zealousy for Hashem Tzva'os, the aspect of fitting tzedakah — through which all opponents are subdued and the illumination of the Ratzon is revealed in the world, bringing the essential redemption and geulah [final redemption]. 22

This is the aspect of the proximity of the Mishnah (Avos Ch. 3): "Masores s'yag laTorah, ma'asros s'yag la'osher, nedarim s'yag laprish'us, s'yag lachochmah sh'sikah" — "Tradition is a fence for Torah; tithes are a fence for wealth; vows are a fence for abstinence; a fence for wisdom is silence." 23