1) In this week’s parsha (Matos) we learn all about Hilchos Nedorim [the laws of oaths]. The Mishnah in Niddah (45b) teaches the ages of when the nedorim of boys and girls are binding. When it comes to girls, we start worrying from age 11 and we check to see if she knows what she is talking about, and when she is 12, they are binding even without the check. By boys we start checking from age 12, and by age 13 they are binding even without the check. Why are girls nedorim binding from a younger age and why did Hashem do this?
2) In Parshas Matos we learn that a father has the right to annul his daughter’s vows - but not his son’s. The pasuk says: ואם הניא אביה אותה ביום שמעו כל נדריה ואסריה אשר אסרה — על נפשה לא יקום — “If her father restrained her on the day he heard, all her vows and restrictions she placed upon herself shall not stand.” Why does this power apply to a daughter but not a son?
3) The halachah is (Yoreh Deah 213): האומר אשכים ואשנה פרק זה הויא נדר גמור, וחייב לקיימו — “One who says I will get up and learn this Perek, the neder is fully binding, and one must keep it.” If, so how come people get up when making a siyum masechta and recite in the hadran: הדרן עלך — “we will return to you”, and then don’t actually complete the masechta again, surely the neder is binding? In some places they add bli neder, but in places that don’t, how come people aren’t careful to ensure they learn the masechta again?
4) When it comes to the mitzvah of tevilas keilim do we apply the rule of: מצוה בו יותר מבשלוחו - that it is better for one to carry out the mitzvah himself, than to do it via making an agent? I.e. is it okay for a father to send a child to fulfill the mitzvah, or is it best for one to do it himself?
5) In Parshas Ma’asei we learn about the mitzvah to make Oray Miklot [Cites of Refuge]. The Gemara in Makkos (10b) learns out that there is a chiyuv de’O’raisa to put up signposts marking where these cities are in order that the accidental murderer is easily able to find them. The question is, why is it that when it comes to a case of someone who did a despicable act and killed someone, we make it easy for him to find the way, however, when it comes to the mitzvah of Aliyah L’Regel when the entire Klal Yisrael goes up to Yerushalayim, we don’t find that there is a mitzvah to put up signs to mark the route?
Answers and Explanations
i) ...in Parshas Matos that if one accidentally kills a person he must go to galus [exile], and it is very likely that over the years a Rosh Yeshivah may have accidentally embarrassed a bochur (which is comparable to killing the bochur). Consequently, Hashem arranged that the Rosh Yeshivah should go to galus and collect money, and with this he will fulfill his obligation to go to galus.
ii) The reason the murderer needed signposts is because he is very troubled and is desperately trying to get to Oray Miklot to escape the go’el hadam. People who are making Aliyah l’regel on the other hand, are not as troubled and anxious and there is less need to make signs for them. This is meduyak in the Rambam who says: חייבין בית דין לכוין הדרכים כדי שלא יעכב שם הרוצח — “Beis Din are obligated to make out the roads, so that the accidental murderer doesn’t get delayed.” (Rav Yehoshua Mordechai Kameny shlita, Yerushalayim; Rav Yosef Vichtler shlita, Yerushalayim).
iii) When it came to the mitzvah of aliyah l’regel, the entire Klal Yisrael was going up to Yerushalayim and there would certainly be other people on the streets available to ask for directions. However, when it comes to running to Oray Miklot, the murderer was alone and the only person going there, therefore, there was a much greater need to put up signposts. (Rav Yosef Chaim HaLevi Birnbaum shlita, Modiin Illit)
