(BaMidbar 30:3)
ג אִישׁ כִי-יִדֹּר נֶדֶר לַה', אוֹ-הִשָּׁבַע שְׁׁבֻעָּׁה לֶאְׁסֹּר אִסָּׁר עַל-נַפְׁשׁוֹ--לֹּא יַחֵל, דְׁבָּׁרוֹ: כְׁכָּׁל-הַיֹּצֵא מִפִיו, יַעֲשֶה.
“If a man takes a vow to HaShem or swears an oath to establish a prohibition upon himself, he shall not desecrate his word; according to whatever comes from his mouth, shall he do.”
Kedushas Levi:
According to the Sha’arei Orah, the word neder, vow, can be decomposed into Nun–Dar, where Nun represents the faith of Yisrael, whereby the Creator is aware of everything; that is, everything that is occurring in the lives of all the creatures of all the worlds. Dar, based on lo Nedar, means this awareness did not fail for an instant. Observing this absolute perfection in the Creator, the one who takes a neder decides to aim for perfection also, prohibiting to himself what is permitted to all.
The implication seems to be that it is forbidden to undertake a vow unless one’s evil inclination is starting to overpower him and force him to commit a sin, then it is permitted to undertake a vow, as Boaz did in Megilas Rus.
The righteous person who does not desecrate his word, can nullify a negative decree of HaShem.
The Midrash in relation to this passuk quotes from Tehillim (144:4), “Our days are like a fleeting shadow.” What is the connection?
This can be explained, says Rav Levi Yitzchok, according to a Gemara (Nedarim 10b), which states, “It is forbidden to say, ‘Lashem korban, for G-d − an offering.’ Instead, a person must say, ‘Korban Lashem, an offering for G-d.’ Why? Because he may die before he says the word korban, and then he will have said the holy Name in vain.”
In this light, we can understand the Midrash. The Torah states that a person makes “a vow to G-d.” This is the exact language that must be used, mentioning the vow first. Why? Because “our days are like a fleeting shadow,” and there is always the possibility that he may die before he finishes his vow and he will have uttered the Name in vain.
The Gemara Kesuvos 77b relates that when it came the time for Rabbi Yehoshua ben Levi to pass on from this world, the angel of death was told to visit him and before taking his life to fulfill his wish. Rabbi Yehoshua ben Levi requested that he be shown his place in heaven. The angel of death agreed and lifted him to view it. Rabbi Yehoshua ben Levi took advantage of this and jumped into heaven. The angel of death grabbed him by the edge of his garment attempting to pull him out, and Rabbi Yehoshua swore that he would not leave. HaShem said that if Rabbi Yehoshua ben Levi never had a vow that he made annulled by a Rabbinic court, then his present vow should stand and he should be allowed to remain in heaven; but if he ever had a vow annulled then this vow will also be annulled and he would be removed from heaven.
P'ninim Y'karim: We can thus interpret our verse to say, "If one never had his word annulled then all that emanates from his mouth will be done."
Chida: Alternatively: If a person does not desecrate his mouth by saying that which is prohibited or even speaking worthless words, then all that emanates from his mouth, He, HaShem, will do.
The Ari z”l explains (Lekutei Torah Parshas Ekev) that a great allusion can be derived from this verse. One should not make one’s words Chullin (course a play on the word יחל); rather one’s every word that comes out of one’s mouth should be precious. Every word can have a positive effect in this physical world and in the spiritual world.
Ben Ish Chai explains this verse according to the statement of Chaza”l (Bava Kama 30a) Rav Yehudah says the person that wants to become a Chasid should establish the words of Nezekim (damages). The common understanding is that a Chasid needs to be learned in the matters of damages in order to practice and teach effectively the laws between a person and another. However, the Ben Ish Chai says that a Chasid understands that words can have a great impact for good or for bad. Therefore, a person that wishes to be a Chasid must be careful and guard the words that come out of his mouth so that they do not harm others.
Hataras Nedarim (Release of Vows)
Mishneh Chagigah (1:8) [The regulations governing] release from vows hover in the air and have no (firm Scriptural] support. One of the precepts of the Torah known only through the Oral Torah is the right of an outstanding sage (or a court of three knowledgeable laymen) to release a person from one’s vows on the basis of conditions described in the Gemara Nedarim. The allusion from the verse above is tenuous and the main part of the law is a mesorah from our Chachumim (as related by Rambam).
Torah Temimah speculates that we derive at least some connection to the verse as follows. If the verse had been written לֹא יֵחֵל with a vowel Tzereh (2 dots under the Yud) then this implies one should not change from what one said in any manner. However, the verse says לֹא יַחֵל (a Patach under the Yud) this implies you may not change the vow, but others may change it (take it away by the method of release).
It is known that that Geonim (7th-10th Century common era) decreed that one should not perform release of vows or oaths in order that the people not think it is light to take an oath or vow with the name of G-d and it is such a light and easy matter to be released. In fact, the Geonim prevented the Yeshivos of their time from learning Mesechta Nedarim since the Gemara included the method of releasing vows. This possibly led to the corruption of the text of that Gemara which in our times have many versions of the standard text.
In the times of the Rishonim they believed the circumstances no longer warranted this decree and permitted release of vows in their times.
The Tzephanas Peneach writes that this Mishnah is also the source of doing Kol Nidrei out loud and in public on Erev Yom Kippur. This concept was from the Oral Law and was not recognized by the Tzedukim (sect that denied the Oral law and proper place of the Chachumum). Therefore, Chaza”l made this a public proclamation in order to show how we dispute the Tzedukim (like when cutting the Omer, making the Eruv, pouring the water on Sukkos, etc.)
