I. No Vow<\/b><\/p>\n
A common feature of Orthodox speech is the phrase \u201cBli Neder<\/i>,\u201d a disclaimer that the speaker does not intend to vow. We are careful not to invoke a biblical oath in our promises because if we fail to fulfill the promise completely, we may violate a prohibition. While we certainly intend to keep our word, we wish to limit the potential price of failure.<\/p>\n
However, we would be wrong to utilize this halakhic phrase improperly. There are cases when it is necessary and cases when it is superfluous. The pedantic among us, in whose number I occasionally count myself, want to use the phrase appropriately. Therefore, we should explore when saying \u201cBli Neder<\/i>\u201d is warranted.<\/p>\n
II. Plain Vow<\/b><\/p>\n
A typical vow (neder<\/i>) or oath (shevu\u2019ah<\/i>) invokes God\u2019s name. However, the concept of yados nedarim<\/i> (extensions of vows) means that even a partial language, such as that excluding God\u2019s name, is also considered a vow or oath.<\/p>\n
Additionally, the concept of kinuyei nedarim<\/i> (idioms of vows) includes language other than the word \u201cvow.\u201d Even if you promise or commit to do something, or use any similar language, you are accepting an oath.<\/p>\n
With all this in mind, it seems that if you promise to do something, you are effectively committing yourself with an oath. Therefore, it is appropriate to include a \u201cBli Neder<\/i>\u201d whenever promising, swearing or committing about anything. The Kitzur Shulchan Arukh<\/i> (67:4) states:<\/p>\n It is good to become used to [saying \u201cBli Neder<\/i>\u201c] even when you say you will do something religiously neutral (devar reshus<\/i>), so you do not stumble on the sin of nedarim<\/i>.\u201d<\/p><\/blockquote>\n Note that you must still fulfill your promises even if you say \u201cBli Neder<\/i>.\u201d The Torah commands: \u201cHe shall do according to all that proceeds out of his mouth\u201d (Num. 30:3). Saying \u201cBli Neder<\/i>\u201d only removes the additional prohibition against violating a vow.<\/p>\n III. Mitzvah Vow<\/b><\/p>\n The Shulchan Arukh<\/i> uses ambiguous language about committing to do a mitzvah. In one place (Yoreh De\u2019ah<\/i> 203:6), it says that someone who says he will do a specific mitzvah, such as learn this chapter of Torah, may take a vow to encourage himself. The implication is that merely stating that he will do the mitzvah is not a vow in itself. Elsewhere (ibid., 213:2), it states that someone who says he will learn a chapter of Torah (Rema adds: or any other mitzvah) is as if he vowed to do it. Is it a vow or not?<\/p>\n Shakh<\/i> (203:4) notes this apparent contradiction and dismisses the earlier language. He quotes multiple sources that rule that saying you will do a mitzvah is binding as a vow. You can take an explicit vow in order to strengthen your implicit vow, as a form of personal encouragement. But even without that addition, you have still effectively vowed to perform that mitzvah.<\/p>\n The Chida<\/i> (Birkei Yosef<\/i>, Yoreh De\u2019ah<\/i> 213:2) leans in the other direction. Saying you will do a mitzvah is \u201cas if\u201d you take a vow but is not quite it. You are not technically bound by a vow.<\/p>\n However, it seems that the consensus follows the Shakh<\/i>. See, for example, Kitzur Shulchan Arukh<\/i> (67:4) and Ben Ish Chai<\/i> (Re\u2019eh<\/i>, year 2, no. 4), cited approvingly by R. Mordechai Eliyahu (Responsa Ma\u2019amar Mordekhai<\/i>, vol. 2 Yoreh De\u2019ah<\/i> no. 17). Therefore, whenever you say you will do a mitzvah, you should add \u201cBli Neder<\/i>.\u201d Otherwise, the penalty for failure is even greater than otherwise.<\/p>\n IV. Mitzvah Act<\/b><\/p>\n Customs are binding as vows. While this subject is deep and requires greater elaboration, a relevant manifestation of this phenomenon is the acceptance of a new practice. If you begin a new mitzvah practice or custom, and you know it is not required but are doing it anyway, you are accepting it as a vow. Therefore, the Shulchan Arukh<\/i> (Yoreh De\u2019ah<\/i>214:1) recommends that anytime you begin a new stringency or custom, you say that you are doing it \u201cBli Neder<\/i>\u201d so it does not become binding as a vow.<\/p>\n V. Charity<\/b><\/p>\n The Shulchan Arukh<\/i> states twice (Yoreh De\u2019ah<\/i> 203:4, 257:4) that when you pledge to charity, you should add \u201cBli Neder<\/i>.\u201d This addition, which is directly from the Rosh (Nedarim<\/i> 1:8), applies to a Mi She-Beirakh<\/i>pledge made in many synagogues after being called to the Torah. When asked how much you are donating, you should say the amount \u201cBli Neder<\/i>.\u201d However, this requirement for charity vows goes further than for other vows.<\/p>\n The Shulchan Arukh<\/i> (Choshen Mishpat<\/i> 212:8) quotes two opinions regarding thinking about giving to tzedakah<\/i>. According to some, if you decide in your mind to give to tzedakah<\/i>, that is a binding vow even though you did my verbalize the commitment. According to others, it is only binding if you say it. The Shulchan Arukh<\/i> concludes that all opinions would agree that nowadays, when donations cannot be made to the Temple in Jerusalem, a charitable vow must be verbalized.<\/p>\n However, the Rema (ad loc.) disagrees with that conclusion and rules like the first view. If you decide conclusively that you will give a specific amount to charity, you are bound by a vow to give it. If you wish to change your pledge, you must try to get the vow annulled. The Rema similarly quotes both opinions in Yoreh De\u2019ah<\/i> (258:13) and sides with the second view. Therefore, you even need to the \u201cBli Neder<\/i>\u201d about charity pledges.<\/p>\n V. Precedence<\/b><\/p>\n Rav Mordechai Eliyahu, in his Darkhei Eliyahu<\/i> footnotes to Kitzur Shulchan Arukh<\/i> (67:2), that order counts when saying \u201cBli Neder<\/i>.\u201d Tosafos (Beitzah<\/i> 20a sv. Nazir<\/i>) say that when making a vow, once the words come out of your mouth you cannot revoke them. Therefore, Rav Eliyahu states, you must say \u201cBli Neder<\/i>\u201d before the language that would otherwise imply a vow. If you say \u201cBli Neder<\/i>\u201d after, it\u2019s too late.<\/p>\n Based on this, during a Mi She-Beirakh<\/i> after being called to the Torah, when asked how much you pledge, you should say (for example), \u201cBli Neder<\/i> 18 dollars\u201d rather than \u201c18 dollars Bli Neder<\/i>.\u201d<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" I. No Vow A common feature of Orthodox speech is the phrase \u201cBli Neder,\u201d a disclaimer that the speaker does not intend to vow. We are careful not to invoke a biblical oath in our promises because if we fail to fulfill the promise completely, we may violate a prohibition. While we certainly intend to<\/p>\n","protected":false},"author":132803,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[85],"tags":[],"class_list":["post-41210","post","type-post","status-publish","format-standard","hentry","category-inspiration"],"yoast_head":"\n