Thou Shalt Not Procrastinate? Ki Teitzei

Is procrastination a commandment violation?

The Torah Portion Ki Teizei addresses this put-off subject tied to the Decalogue.

In a passage exploring the significance of the passage of time, the Ten Commandments becomes relevant. Beyond excoriating the usual suspects- all of us who delay fulfilling commitments, the Torah implores people to do one of the hardest things in life; think before opening one’s mouth.

Legal Thoughts

Ki Teitzei’s passage of interest legally constitutes an amendment of sorts to the Decalogue. It is arguably subsection (a) under the provision prohibiting the use of the Lord’s name in vain. See Exodus 20:7. Within the addition, a consequence of non-compliance is spelled out as well as a internal commentary.

To appreciate how this tablet-shaking passage impacts the Decalogue, one must turn to the timely passage.

Ki Teitzei

The Kei Teitzei passage is as follows:

“When you’ll make a vow to the Lord, your God, you shall not delay to fulfill it, because, the Lord, your God, will require it from you, and it will be a sin in you.

But if you desist from vowing, that will not be a sin in you. You shall watch what comes out of your lips and do as you vowed to the Lord, your God, the contribution that you spoke with your mouth.” Deuteronomy 23:22.

From this passage, three matters must be addressed. The addition to the Commandment, the consequences of delaying an oath or vow, and the recommended caution.

Oaths and Vows’ Ten Commandments’ Connection

Friedman’s Commentary on the Torah explains the nature of the Commandment commonly referred to as the prohibition from using the Lord’s name in vain. It is about oaths and vows. “This commandment means that one cannot make an oath in God’s name and not fulfill it.” Commentary at P. 237.

Given the reality that any delay increases the chance that a vow or oath will not be fulfilled, it seems logical that due diligence be imposed into the law.

With respect to delays, one cannot unequivocally indicate bad intent. Rather, changing circumstances can impact an oath or vow’s completion. Thus, a delay should not necessarily be considered a bad act.

Rather, delays, without investigation, should be considered as a neutral intent event. The essential problem being the prolongation of the obligation’s completion.

Given that there is no bad act under this viewpoint, the sin designation is worthy of discussion.

Sin

The Hebrew Bible’s concept of sin is not necessarily based upon an act with bad intentions. Rather, there is the concept of unintentional sin. Thus, regardless of intent, an action can be designated as a sin. With that, the sin designation brings the oath or vow delay into a matter subject to priestly dictates. See Leviticus 4:1.

The delay’s sin designation elevates the act into the societal concern. The matter no longer is merely a legal issue between parties. Arguably, it is a communal matter. As such, the additional issue must be confronted beyond the fulfillment of either the oath or vow.

To avoid matters of sin, the passage also offers advice.

Commentary

The Ki Teitzei passage is not remiss to advise individuals how to avoid this procrastination pickle. Carefully wording oaths and vows with respect to deadlines is of import. Otherwise, declining to make a commitment is also a worthy alternative.

Conclusion

Ki Teitzei’s passage arguable amends the Ten Commandments. A due diligence provision has been added to the Commandment prohibiting the use of the Lord’s name in vain. Impliedly, time is of the essence with Decalogue dealings.

The Ki Teitzei’s passage also added consequences for the delay in performance. It was to be considered a sin. A sin, in antiquity, however, was not intentionally based. Unintentional sins required Levitic ritual sacrifice to clear or absolve. Thus, an additional requirement was added to a delayed oath or vow.

Finally, Ki Teitzei offers up wise words. When making oaths and vows, proceed with caution. One needs to think before opening ones lips.

Be well!!

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