In Vayikra Rabbah 37, the Midrash (rabbinic interpretive commentary) explores this idea through a fascinating lens: vows. Specifically, it looks at instances where individuals made, shall we say, unreasonable requests, or perhaps poorly thought-out vows, and how the Holy One, blessed be He, responded.
The Midrash identifies four figures: Eliezer, the servant of Abraham; Caleb; Saul; and Yiftach. Each story highlights a different facet of this divine-human interaction.
Let's start with Eliezer. You remember him. Abraham sends him to find a wife for Isaac. Eliezer, in (Genesis 24:14), essentially says, "God, the woman who offers water to me and my camels, that's the one You've chosen." The Midrash points out the absurdity: What if a Canaanite servant girl, or even a prostitute, had done that? Would that really be God's chosen one? But, the text notes, God intervened and arranged for Rebecca to appear. A lucky break for Eliezer, wouldn't you say?
Then there's Caleb. In (Joshua 15:16), he declares he'll give his daughter Akhsah to whoever conquers Kiryat Sefer (literally, "City of the Book"). The Midrash asks a similar question: What if a Canaanite, a mamzer (illegitimate child), or even a slave had captured the city? Would Caleb have actually given his daughter to them? Again, divine intervention comes into play. God arranges for Otniel ben Kenaz, Caleb's brother, to do the deed (Joshua 15:17). Problem solved, but the potential for disaster was definitely there.
Saul, offering his daughter to the man who could defeat Goliath (I (Samuel 17:2)5), faces the same critique. What if an Ammonite, a mamzer, or a slave had been victorious? Would Saul have kept his word? The Midrash tells us God arranged for David to win, ensuring a more suitable match for his daughter Mikhal.
Now we come to the tragic tale of Yiftach. Oh, Yiftach. In (Judges 11:31), he vows to sacrifice whatever comes out of his house first upon his return from battle. The Midrash is aghast: What if it had been a camel, a donkey, or a dog? Would he have actually offered it as a burnt offering? Unlike the others, Yiftach's ill-considered vow leads to tragedy. God, according to the Midrash, responds unfavorably, and his daughter is the first to greet him. The text emphasizes his failing: "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. But pride got in the way.
Yiftach thought he was too important to seek a release from his vow. And Pinḥas, for his part, felt he was too important to go to Yiftach! So, as the Midrash poignantly states, "That miserable one died, and both of them were liable for her blood." The Divine Spirit even departs from Pinḥas. A harsh consequence for pride, isn't it? The Midrash even says Yiftach's limbs fell off one by one and were buried separately, emphasizing the severity of his sin (Judges 12:7).
Rabbi Shimon ben Lakish and Rabbi Yoḥanan offer a legalistic debate on Yiftach's case. Reish Lakish argues he should have redeemed his vow with money and sacrifices. Rabbi Yoḥanan counters that his vow was invalid from the start, as human sacrifice is forbidden.
The Midrash then adds a fascinating twist, drawing from the Tanchuma. It suggests that God views Israel's "valuations" (nefashot) as if they were sacrificing their very souls. This connects to the verse in Leviticus (Vayikra), "If a man articulates a vow in accordance with the valuation of persons [nefashot] to the Lord." Furthermore, the Midrash concludes that anyone who makes and fulfills a vow merits to pay it in Jerusalem, giving thanks to God for His eternal kindness.
So, what's the takeaway here? Perhaps it's a reminder to think before we speak, especially when making promises to the Divine. To choose our words carefully and with humility. And maybe, just maybe, to avoid making unreasonable requests in the first place. It's a powerful lesson on the importance of thoughtful devotion and the potential consequences of pride and impulsivity. And it all started with four very different vows.
Four 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).15Saul offered his daughter in marriage to the man who would smite Goliath. 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?16Yiftaḥ considered it beneath his dignity for him to have to go to Pinḥas to dissolve his vow. 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 one17Yiftaḥ’s daughter; see Judges 11:35–40. 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.18When Yiftaḥ’s daughter emerged, he should have just taken a sum of money corresponding to her value and used it to purchase animals for sacrifice. 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.19Thus, his vow did not take effect at all upon his daughter. Some add, based on Tanḥuma, 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).
