Leviticus Rabbah 37

¹“Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:2). “If a man articulates a vow in accordance with the valuation of persons to the Lord” – that is what is written: “It is preferable that you do not vow than if you vow and do not pay” (Ecclesiastes 5:4). Rabbi Meir and Rabbi Yehuda: Rabbi Meir says: “It is preferable that you do not vow” – but one who vows and pays is better. There is proof for Rabbi Meir from what is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Rabbi Yehuda says: “It is preferable that you do not vow” – and better than both of them is one who does not vow at all, but rather, brings his lamb to the Temple courtyard, consecrates it, and slaughters it. “If you refrain from vowing, there will be no sin in you” (Deuteronomy 23:23) – Rav Huna said: There was an incident involving one who took a vow but did not pay his vow, and he embarked to sail in the Mediterranean Sea. His ship sunk and he died at sea. Rabbi Shmuel bar Naḥman said: Anyone who vows but delays fulfilling his vow, ultimately he will come to idol worship, forbidden sexual relations, bloodshed, and slander. From whom do you derive all this? It is from Jacob; because he vowed and delayed fulfilling his vow, he came to all of them. Idol worship, from where is it derived? “Jacob said to his household…remove the foreign gods [that are in your midst]” (Genesis 35:2). Forbidden sexual relations, from where is it derived? From Dina, as it is stated: “Dina went out.… [and Shekhem…lay with her and violated her]” (Genesis 34:1). Bloodshed, from where is it derived? From that which is stated: “It was on the third day, when they were in pain…[Simeon and Levi…killed all the males]” (Genesis 34:25). Slander, from where is it derived? From that which is stated: “He heard the words of Laban’s sons” (Genesis 31:1). The Rabbis say: Anyone who vows but delays fulfilling his vow buries his wife. That is what is written: “And as for me, when I came from Padan, Rachel died on me” (Genesis 48:7). Rabbi Shmuel bar Rav Yitzḥak said: Anyone who vows and pays, he has reward for the vow and for the payment, as it is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Anyone who vows and delays fulfillment of his vow causes death to himself, as it is written: “As the Lord your God will demand it from you” (Deuteronomy 23:22) – payment is exacted from you, and not from your property. Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). There is no suffering without iniquity, as it is stated: “I will punish their transgression with a rod, and their iniquity with plague” (Psalms 89:33). Rabbi Shimon ben Yoḥai said: Just as regarding vows, there are [the prohibitions:] You shall not profane, and: You shall not delay, so, regarding valuations, there are [the prohibitions:] You shall not profane, and: You shall not delay. That is why Moses cautions Israel and says: “If a man articulates a vow in accordance with the valuation of persons to the Lord.” ²Another matter: “If a man articulates” – that is what is written: “For He repays a person for his actions, and according to the conduct of a man He will provide for him” (Job 34:11). There was an incident involving a certain man who had two sons, one of whom performed the mitzva [of giving charity] and one who did nothing at all. The one who performed a mitzva sold his house and sold everything that was his, and he spent [the money] on the mitzva. One time, on the day of the hoshana , his wife gave him ten shekels. She said to him: ‘Go out and purchase something from the market for your children.’ When he went out to the market, the charity collectors encountered him. They said: ‘Here comes the master of mitzvot.’ They said to him: ‘Give your portion for this mitzva, as we are buying a coat for a certain orphan girl.’ He took those ten shekels and gave them to them, and he was ashamed to go to his home. He went to the synagogue and saw there some of the citrons that the children [throw and] ruin on the day of the hoshana , as we learn there: Immediately, children drop their palm branches and eat their citrons. 4:7. He took some of them and filled a sack, and embarked on a voyage in the Mediterranean Sea until he reached the province of the king. When he arrived there, it happened to be that the king had an intestinal illness. They said to him in a dream: ‘Your cure is to eat from those citrons with which the Jews pray on the day of the hoshana , and you will be cured.’ At that time, they searched all the ships and all the provinces, but could not find any. They went and found that man sitting on the sack. They said to him: ‘Do you have anything?’ He said to them: ‘I am a poor man and I have nothing to sell.’ They searched the sack and found those citrons. They said to him: ‘What are they?’ He said to them: ‘From those with which the Jews pray on the day of the hoshana .’ They loaded the sack and took it in before the king. The king ate those citrons and he was cured. They emptied the sack and filled it with dinars. The king said to him: ‘Make another request, and I will fulfill it.’ He said to him: ‘I request that my properties be restored to me and that all the people come out to greet me.’ He did so for him. When he arrived at [his home] province, a herald went out before him and all the people came out to greet him. His brother and his brother’s son went out to greet him, but as they were passing through a certain river, a current came and washed them away. It turned out that when he entered his home, he inherited his brother’s properties, to realize what is stated: “For He repays a person for his actions.” Another matter: “For He repays a person for his actions” – this is Moses, as it is written: “It was in those days, when Moses was grown up, that he went out to his brethren and he saw their burdens” (Exodus 2:11). What did he see? He saw the burden of a man on a woman, the burden of an adult on a child, and the burden of a lad on an old man. He then rearranged their burdens between man and woman, between adult and child, between lad and old man. The Holy One blessed be He said to him: ‘You resolved the burdens of My children; as you live, you are destined to explain and clarify for My children their vows, [differentiating] between man and woman, between adult and child, between lad and old man. That is what is written: “The Lord spoke to Moses…saying: Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:1–2). ³Rabban Gamliel was strolling from Akko to Keziv. Tavi, his servant, was walking before him and Rabbi Ilai behind him. He saw a certain loaf cast on the road, and he saw a certain gentile. He said to him: ‘Mabegai, take the loaf.’ He took it and he joined him. Rabbi Ilai said to him: ‘What is your name?’ He said to him: ‘Mabegai.’ He said to him: ‘Have you ever in your days greeted Rabban Gamliel?’ He said to him: ‘No.’ He said to him: ‘Where are you from?’ He said to him: ‘From these towns of huts.’ We learned three matters: That the leavened bread of a gentile is permitted after Passover; that [Rabban Gamliel] saw by means of the Divine Spirit that his name was Mabegai; and that one may not pass by food. Rabbi Yaakov bar Zavdi in the name of Rabbi Abbahu: That which you said was [true] initially, but now, one passes by food due to sorcery. They entered Keziv. Once they had eaten and drank, one came to him to request that [Rabban Gamliel] dissolve his vow. Rabban Gamliel said to Rabbi Ilai: ‘Do you estimate a quarter- log of Italian wine?’ He said to him: ‘Yes.’ He said to the requester: ‘Stroll with us until we cause the effects of my wine to wear off.’ He began strolling after them until they reached the Promontory of Tyre. When he reached there, Rabban Gamliel dismounted from the donkey, wrapped himself in his prayer shawl, and seated himself. We learned numerous matters on that day: A quarter- log of wine causes drunkenness, a journey causes the effects of wine to wear off, and one may not issue a halakhic ruling while intoxicated with wine. And we learned from him three matters: That one may not dissolve a vow while intoxicated with wine, while riding, or standing; only seated and wrapped in a prayer shawl. What opening did he suggest for him? Rabbi Yoḥanan said: With this language he suggested an opening for him: “There is one who expresses like stabbings of a sword, but the tongue of the wise is a cure” (Proverbs 12:18) – by right, anyone who voids vows should be stabbed with a sword. What is his remedy? “But the tongue of the wise is a cure” – he goes to Sages and they dissolve his vow. That is why Moses cautions Israel and says to them: “If a man articulates a vow.” ⁴Four opened with vows; three made unreasonable requests but the Holy One blessed be He responded favorably, and one made an unreasonable request and the Omnipresent responded to him unfavorably. These are they: Eliezer, servant of Abraham; Saul; Yiftaḥ; and Caleb. Eliezer made an unreasonable request, as it is stated: “It will be that the girl to whom I shall say: Tilt your jug please…[it is she You have confirmed for Your servant, for Isaac]” (Genesis 24:14). The Holy One blessed be He said to him: Had a Canaanite maidservant or a prostitute emerged, would you have said: “It is she You have confirmed for Your servant, for Isaac” (Genesis 24:14)? But the Holy One blessed be He acted on his behalf and arranged for Rebecca to [come to] him. Caleb made an unreasonable request, as it is stated: “Caleb said: To whoever smites Kiryat Sefer and captures it, I will give Akhsa my daughter to him as a wife” (Joshua 15:16). The Holy One blessed be He responded to him: Had a Canaanite, a mamzer , or a slave captured it, would you have given him your daughter? What did the Holy One blessed be He do? He arranged for his brother to capture it, as it is stated: “Otniel ben Kenaz, [brother of Caleb,] captured it” (Joshua 15:17). Saul made an unreasonable request, as it is stated: “It will be that the man who smites him, the king will enrich him with great wealth, and he will give him his daughter” (I Samuel 17:25). The Holy One blessed be He said: Had an Amonite, a mamzer , or slave killed him, would you have given him your daughter? The Holy One blessed be He arranged for David [to kill Goliath], and [Saul] gave him his daughter Mikhal. Yiftaḥ made an unreasonable request, as it is stated: “It will be, that whatever emerges from the doors of my house […I will offer it up as a burnt offering]” (Judges 11:31). The Holy One blessed be He said: Had a camel, a donkey, or a dog emerged, would you have presented it as a burnt offering? The Holy One blessed be He responded to him unfavorably and arranged for his daughter [to emerge] for him. “It was upon his seeing her that he rent his garments” (Judges 11:35) – he could have had his vow dissolved and gone to Pinḥas. He said: I am a king; shall I go to Pinḥas? Pinḥas said: I am the High Priest and the son of a High Priest; shall I go to this ignoramus? In the meanwhile, that miserable one died, and both of them were liable for her blood. Pinḥas, the Divine Spirit left him. That is what is written: “Pinḥas son of Elazar had been the chief official over them in the past; the Lord was with him” (I Chronicles 9:20). Yiftaḥ’s limbs fell off one by one and were buried. That is what is written: “He was buried in the cities of Gilead” (Judges 12:7). It is not written, “In the city of Gilead,” but rather, “in the cities [of Gilead].” It teaches that his limbs fell off one by one, and he was buried in many places. Rabbi Shimon ben Lakish and Rabbi Yoḥanan: Reish Lakish said: He was obligated to give money and to sacrifice upon the altar. Rabbi Yoḥanan said: He was not obligated to give money, as we learned: An item that is fit to be sacrificed atop the altar, shall be sacrificed; an item that is not fit to be sacrificed atop the altar, shall not be sacrificed atop the altar. , that the text here should state: The Holy One blessed be He said to Israel: If you bring your valuations before Me, I consider it as though you sacrificed your souls [nafshotekhem] before Me. That is why it is stated: “If a man articulates a vow in accordance with the valuation of persons [nefashot] to the Lord” (Etz Yosef). Moreover, anyone who vows and fulfills his vow, merits to pay his vow in Jerusalem. That is what is written: “I will pay my vows to the Lord” (Psalms 116:18). Where? “In the courtyards of the house of the Lord, in your midst, Jerusalem. Halleluya” (Psalms 116:19), and it says: “Give thanks to the Lord, for He is good, for His kindness is forever” (Psalms 118:1).