Contrived Mitzvot

The Midrash (Eicha, Parsha 2) recounts a striking story:

"Do not consider the matter of vows lightly, for through the matter of vows, the great Sanhedrin of Tzidkiyah was killed."

King Nevuchadnetzar had appointed Tzidkiyah to rule over five kings—Edom, Moav, Ammon, Tyre, and Sidon—and granted him free access to his palace. One day, Tzidkiyah entered Nevuchadnetzar’s chambers and saw him eating meat from a live rabbit. Embarrassed, Nevuchadnetzar demanded that Tzidkiyah swear not to publicize this disgraceful act. Tzidkiyah swore to him by the Mizbeach (Altar).

Later, while sitting with the five kings, they mocked Nevuchadnetzar and suggested that Tzidkiyah, a descendant of King David, should be king instead. Encouraged by their remarks, Tzidkiyah revealed Nevuchadnetzar’s shameful behavior, saying, “I saw him tearing flesh from a live rabbit and eating it!”

The five kings immediately reported this to Nevuchadnetzar, adding, “That Jew who enters and exits without permission told us about it.”

When Nevuchadnetzar heard this, he summoned the Sanhedrin. Recognizing their dignity, he ordered chairs of honor for them and demanded they expound the Torah for him. They did so, reading and translating its portions. When they reached the section on vows (Numbers 30:2), “If a man makes a vow,” Nevuchadnetzar asked, “If someone wishes to annul a vow, is it possible?”

The Sanhedrin explained that a person may annul a vow by consulting a wise man. Nevuchadnetzar immediately accused them: “It seems you absolved Tzidkiyah of the oath he swore to me.” This was true—Tzidkiyah had first annulled his oath with the Sanhedrin before revealing Nevuchadnetzar’s secret.

In his wrath, Nevuchadnetzar decreed a horrific punishment for the Sanhedrin. He tied their heads to the tails of horses and made them run from Jerusalem to Lod, inflicting an agonizing death. As they suffered, the Sanhedrin girded themselves with sackcloth and invoked the merit of Yaakov, as described in Genesis 37:34: “He put sackcloth on his loins.”

 

Why Invoke Yaakov’s Merit?

The choice to invoke Yaakov’s merit in this manner seems peculiar. Why recall this specific act of Yaakov putting on a sackcloth? The explanation is profound.

The Sanhedrin had violated halacha by absolving Tzidkiyah’s oath without Nevuchadnetzar’s presence. According to Torah law, a vow sworn to another person can only be annulled in their presence. Despite knowing this, the Sanhedrin made a calculated decision: they believed exposing Nevuchadnetzar’s disgrace would weaken his reign, potentially saving Jewish lives and preventing the destruction of the Beit HaMikdash. This was their mistake—they fabricated a mitzvah from their own reasoning, contradicting Torah law.

By invoking Yaakov’s merit, they acknowledged their error. Yaakov faced a similar moral challenge. The Midrash (Parshat Vayetzei) recounts that Yaakov took twelve stones, saying, “Hashem has decreed that He will establish twelve tribes in Yisrael.” When he believed Yosef was lost, Yaakov mourned inconsolably because the foundation of Bnei Yisrael—the twelve tribes—was incomplete. Without them, Yaakov feared he would not merit building Beit Yisrael or inheriting Olam Haba (the World to Come).

At first glance, Yaakov’s anguish is puzzling. Even after losing Yosef, Yaakov could have married another wife to father a twelfth son and complete the tribes. Why didn’t he? The answer lies in Yaakov’s unwavering commitment to halacha. He had sworn an oath to Lavan not to take additional wives. Despite the potential benefit to Am Yisrael, Yaakov refused to annul his vow and fabricate a mitzvah that violated Torah law.

 

The Sanhedrin’s Reflection

The Sanhedrin failed to follow Yaakov’s example. By invoking his merit, they recognized the depth of his devotion to Hashem’s commandments. Yaakov’s refusal to annul his vow illustrates a crucial principle: a mitzvah created against the Torah’s will is not a mitzvah at all—it is the counsel of the Yetzer Hara (evil inclination), disguised as righteousness.

The Sanhedrin’s suffering was a consequence of this failure. Their invocation of Yaakov’s merit symbolized their acceptance of judgment and acknowledgment of their mistake. They recognized that only by adhering to Hashem’s Torah can we fulfill His will and achieve true goodness, even when it seems otherwise.

This powerful lesson from the Sanhedrin and Yaakov reminds us to follow the Torah’s guidance unwaveringly. As the Ginat Chemed (Drush 18) teaches, Hashem’s commandments are always for our ultimate good, whether we perceive it at the moment or not.

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Rabbi Leeor Dahan, a graduate of Yeshiva Chofetz Chaim/RSA, is a noted scholar and teacher, well-versed in halachah. He currently leads Kehilat Avodat Hashem in Hillcrest, Queens, inspiring his congregation to delve into Torah study and embrace its eternal teachings.