Matot – Action and Intent: A Jewish Perspective

By Rabbi Ezra Friedman

In modern times, a fundamental question is how to relate action to intent. If one was to give charity but not to do it with a whole heart, is that action admirable? If someone did not mean to hurt another human being but does so, is that action forgivable? The same question is also true with regard to intent without any positive action. If someone attempts to help a friend but does not actually do so, is he a commendable person? This important dichotomy has deep meaning in religion as well. What matters more in serving Hashem, action or intent? Hashem has the power to see through our hearts and minds. What is more important to Hashem, being a good Jew at heart but performing few Mitzvot or being the type of Jew who does many Mitzvot but without real Kavanah, meaningful intent?

To answer this question, we have to look deeply into this week’s Parsha. This week, we are taught the many different laws of vows. Vows have a deep value in Judaism. A person can use a vow to improve himself, for example, a vow to learn Torah every day. The making of that vow to Hashem and the knowledge of the consequences of failure to keep it can be used as a catalyst to achieve any goal. When one breaks a vow, one is punished in different ways. Vows can also be used as a way to battle one’s addictions. For example a person who has an addiction problem, may vow to never drink or touch alcohol in order to solve his issue with drinking. Vows are even used to promote justice into society. Our Sages (Talmud Moed Katan 13B) would make a communal vow of excommunication or a type of modern day term “shaming” in order to punish those who have committed severe crimes and could not be prosecuted.

An essential factor in the making of vows is intent. According to the Torah, when one makes a vow, it is essential to know the full commitment behind that vow. When someone vows not to partake in sweets, was his intent not to include the birthday cake that his wife made for him from scratch? The laws of vows do not just involve action. Intent and meaning are just as important. Even when one breaks his vow, the Torah assess what that person’s intent was in making that vow. In the Parsha, we see Hashem’s emphasis on the importance of intent. The Torah brings a case where a husband may release his spouse from her vows under certain circumstances. The verse reads (Bamidbar 30, 6):

“וְאִם־הֵנִ֨יא אָבִ֣יהָ אֹתָהּ֘ בְּי֣וֹם שָׁמְעוֹ֒ כָּל־נְדָרֶ֗יהָ וֶֽאֱסָרֶ֛יהָ אֲשֶׁר־אָסְרָ֥ה עַל־נַפְשָׁ֖הּ לֹ֣א יָק֑וּם וַֽיקֹוָק֙ יִֽסְלַח־לָ֔הּ כִּי־הֵנִ֥יא אָבִ֖יהָ אֹתָֽהּ”.

 But if on the day her father hears it, he expresses his disapproval, then none of her vows or obligations she has bound herself to, will stand; and Hashem will forgive her, because her father expressed his disapproval.

The sages explain this verse as follows: A woman made a vow not to drink wine and while making that vow; her husband overheard it and nullified her vow without her knowledge. She then took a drink of wine. The verse finishes “and Hashem will forgive her”. This phrase seems perplexing. Why does she need forgiveness if the vow was no longer binding? The answer is connected to our theme. Even though her action did not break her vow since it had been already nullified, her intent was to break her vow. She knew she  was breaking her vow. Even though nothing wrong was being done halachically, the Torah tells us that even such an action needs forgiveness. Rashi adds an important point. If unintentional conduct requires forgiveness, then intentional violations of the Torah are that much more serious.

Judaism is a religion of action. In our Torah, almost all human activities have spiritual meaning. All actions become meaningful if performed at the right time. Even daily physical actions can have purpose in Judaism, whether it be sleeping in the sukkah or indulging in a delicious meal on Shabbat. This week’s Parsha comes to teach us that even though actions and Mitzvot are the foundation of Torah, deep intent and meaning when serving Hashem are no less important and powerful. This is as opposed to modern western thought which sanctifies a feeling of love towards Hashem without obligation. Judaism tries to bring together a perfect combination. When serving Hashem, we must use action but our deep love for that action must shine through as well. By understanding vows, we see how important it is to add meaning and deep Kavanah to all of our actions and words. Theodore Roosevelt once said, “Believe you can, and you’re halfway there”. If we focus on our Mitzvot and perform them with fervor, we have made it all the way there.