The sanctity of a leader's word

Parsha and its Implementation - Matot - Rabbi Eliezer Shenvald - 5779

Our Parasha begins with the laws of vows and oaths and addresses the chiefs of staff:

וַיְדַבֵּ֤ר מֹשֶׁה֙ אֶל־רָאשֵׁ֣י הַמַּטּ֔וֹת לִבְנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁ֖ר צִוָּ֥ה ה'׃

אִישׁ֩ כִּֽי־יִדֹּ֨ר נֶ֜דֶר לַה' אֽוֹ־הִשָּׁ֤בַע שְׁבֻעָה֙ לֶאְסֹ֤ר אִסָּר֙ עַל־נַפְשׁ֔וֹ לֹ֥א יַחֵ֖ל דְּבָר֑וֹ כְּכָל־הַיֹּצֵ֥א מִפִּ֖יו יַעֲשֶֽׂה׃

"Moses spoke to the heads of the Israelite tribes, saying: This is what Hashem has commanded: If a man makes a vow to Hashem or takes an oath imposing an obligation on himself, he shall not break his pledge; he must carry out all that has crossed his lips". (Bamidvar 30:2-3)

Why is the law of vows and oaths, which is a personal and familial law, directed specifically at the leadership - for the chiefs of staff?

The Torah also emphasizes the obligation to fulfill the vows and oaths, in a special language that describes those who do not follow his words as sacrilegious: " לא יחל דברו This is the same as לא יחלל דברו (the root of יחל being חלל): He shall not make his own word to bear a secular character (חולין)". (Rashi ibid.) Why?

According to the Pshat, the special reference to the Chiefs of Staff is because they are entrusted with the fulfillment and observance of the laws of vows and oaths. "For the heads of the staff have more vows than the rest of the people" (Ramban ibid)

On the other hand, the Chatam Sofer pointed out that there is a special focus on leadership - in the chiefs of staff who serve as the leaders of the nation.

According to the Chatam Sofer, it is written about the "sanctity of speech" also in the reciprocal relationship between the leadership and the people, in the proper and dignified manner that the people are supposed to relate to it: "It should be said that Moshe spoke to Bnei Israel about the 'chiefs of staff'. That they should get used to say the words of the chiefs of staff". "This is what Hashem commanded." He wishes to say that whatever comes out of the judge's mouth will be in the eyes of the people of G-d as though G-d commanded him to do so" (Chatam Sofer ibid).

Another tradition, always current, attributed to the Chatam Sofer, was passed by his students and cited by the late Rabbi Hanan Porat. It is also related to the leadership and the reason why the reference to "he shall not break his pledge" is actually to the leadership: "The chiefs of staff and the leaders generally tend to vow and swear to ensure and not to comply. They are liable to change their words and retract their promises. Therefore, the warning is directed first and foremost at them "he shall not break his pledge; he must carry out all that has crossed his lips" (Me'at Min HaOr- Matot).

The power of speech distinguishes man from the beast. Man is called 'speaker'. The power of speech is a Divine power that has holiness. And therefore, non-compliance with his speech and word; his vow or oath is called 'desecration' - as sacrilege.

This gets more important when it comes to the 'word' of a leader. The leader is called Dover-Spokesman- in part because his main tool of leadership is his speech. Through it, he leads and motivates the public to act. He must therefore "honor" his word. The leader's speech is meant to represent the truth and the values ​​in a whole, to convey credibility and interest in decision-making, and to uphold his word and his promises. The "desecration" of a leader's word and failure to meet his promises (especially during the election period), the unreliable use of spins and the use of dirty and blunt language, fake- news and double standard words, "spoils" his speech and damages the public's trust and public respect for its leaders. Often, it also causes suspicion about the credibility of the leadership's motives (political and interest-based considerations rather than substantive considerations) and cynical and disparaging attitudes toward its leaders ("all talk"). And diverting public discourse from values ​​and existential issues to personal issues.

There might be strategic prices to the trust in the leader and his considerations, if his "word's" value is damaged, such as reducing their political maneuvering space. Leaders are often required to harness the public to back up and legitimize difficult moves such as going to war, which can heavily cost in property and soul. They must convince the public of the necessity of the move. If the public does not believe in the honesty of the leaders' motives, they will not follow him.

We read our Parasha at the height of an election period. On this occasion, we will call upon each of the leaders to demand that "he shall not break his pledge; he must carry out all that has crossed his lips"!