"There is a Time for Everything"

The portion of Mattos opens with the laws of vows, nedarim. Our Sages explain that nedarim serve as a "fence for abstinence"[542] -- when a person prohibits himself something that the Torah permits he is acting in a temperate and abstemious manner.

This manner of service comes under the general heading of "sanctify yourself in that which is permitted to you."[543] For there must be holiness even in those things that one is allowed to pursue, as it is written, "Acknowledge Him in all your ways."[544]

On the other hand, we find that our Sages also say with regard to nedarim, "It should be sufficient for you that which the Torah prohibited."[545] In other words, prohibiting permissible matters is not necessarily a laudable activity. How do we resolve this contradiction?

The latter adage, however, only applies to someone who conducts himself in an entirely proper and upright manner; such an individual need not sequester himself from permitted matters. To the contrary, he may not do so,[546] as he is obliged to interact with worldly matters and elevate them by utilizing them for a sacred purpose.

However, if an individual delights in physical and corporeal pleasures, then his interaction with that physical matter will not only not cause its elevation, but it will, in fact, cause his own spiritual degradation as well as the degradation of the physical matter in which he is indulging. Such an individual needs to conduct him in a self-restraining manner through nedarim and abstinence.[547]

This also explains why our rabbis supplemented various Torah Prohibitions with additional constrictions and restraints. These stringencies became necessary with the concealment of G-dliness and holiness. Which is why they largely began during the time of the second Beis HaMikdash, for then G-dliness began to become ever more concealed.

During the time of the first Beis HaMikdash, G-dliness was palpably revealed. Even during the seventy-year period between the first and second Beis HaMikdash, at least with regard to certain aspects -- such as with regard to prophecy and the like -- G-dliness was still in a revealed state.[548]

However, during the time of the second Beis HaMikdash, G-dliness was in a greater measure of concealment.[549] As a consequence, the spiritual gloom and darkness of the forces that oppose holiness became more powerful and spiritual service became more difficult. Our Sages therefore established additional restrictions and boundaries, making it possible to overcome the additional degree of spiritual darkness.[550]

This is why from generation to generation, as the darkness of exile grew in intensity, our Sages established additional stringencies and strictures.

Just as differences exist between one generation and the next with regard to the prevailing degree of spirituality, so too regarding the different periods in people's lives:

There are times when G-dliness is more manifest and revealed in a person's life, while at other times it is more concealed an occluded. During those times when G-dliness is more revealed the individual need not fear physical matters, for then the world not only does not veil G-dliness, but it serves to reveal and exhibit it to him.

There are, however, times of spiritual darkness in a person's life, times when he is unable to perceive G-dliness and holiness. At such times the person should take upon himself additional stringencies and strictures. During the "dark phases" of a person's spiritual life he should isolate and sequester himself from many physical matters, even if they are permissible, because they may cause a spiritual descent.

The benefits of these constraints during spiritual "down times" is twofold:

By separating oneself from corporeality and taking upon oneself additional restrictions and stringencies during spiritual dark times, the person places distance between himself and the world's darkness; the enemy is avoided and is not given the opportunity to do battle with holiness. Additionally, this manner of conduct also draws down a loftier level of G-dliness, thereby enabling G-dliness and holiness to prevail.[551]

So, too, regarding nedarim: In addition to the quality of temperance, something that prevents -- to a certain extent -- one's being seduced and pulled under by corporeality, it also draws down holiness.[552] This, in turn, enables the person to be victorious in his battle with evil and the corporeal world itself is transformed into goodness and holiness.

Based on Likkutei Sichos, Vol. IV, pp. 1076-1077.

   

Notes:

542. (Back to text) Avos 3:13.

543. (Back to text) Yevamot 30a; Sifrei, Re'eh, sect. 104.

544. (Back to text) Mishlei, 3:6.

545. (Back to text) Yerushalmi, Nedarim 9:1.

546. (Back to text) Yerushalmi, conclusion of Kiddushin.

547. (Back to text) See also Likkutei Torah, Mattos 84b; Likkutei Sichos I, p. 254, II, p. 585.

548. (Back to text) See Rashi, Yoma 21b, s.v. Aron; Boneh Yerushalayim 5629.

549. (Back to text) See Yoma, ibid.

550. (Back to text) Likkutei Torah, Drushei Rosh HaShanah, 57c.

551. (Back to text) See Likkutei Torah, Mattos, 85a.

552. (Back to text) See Likkutei Torah, Mattos; Derech Mitzvosecha, Mitzvas Nedarim.