Damesek Eliezer cites a Midrash pliah. Midrash pliah literally means a “wondrous,” “astonishing” Midrash. This is a Rabbinic statement often found in the broad body of Midrash that is cryptic, puzzling, or seemingly illogical. It begs elucidation and further analysis. On the surface, it may sound confusing or even paradoxical. It is usually a brief statement of few words which is meant to encourage deeper thinking and intellectual intensity.) “This is what is meant by the pasuk in Sefer Tehillim (49:13), V’adam bikar bal yalin nimshal ka’beheimos nidmu. ‘Man, in honor, does not remain; he is likened to the animals.’” David Hamelech teaches that man is created with great dignity and spiritual worth; his potential is incredible. He does not, however, stay overnight; he fails to maintain the elevated status for which he was destined. As a result, he becomes comparable to an animal. (The tragedy is not so much that man fails, but that he does not exert sufficient effort, so that he has never really entered the race; he has never risen to begin with.)
This is the Midrash Pliah. As a pasuk in Sefer Tehillim it is a powerful insight into man’s potential and the result of his failure: he is likened to an animal. We wonderwhat relationship this pasuk and its powerful message have with nedarim, vows, and the obligation to keep one’s word. Luach Erez cited by Damesek Eliezer explains this based on an insight from Rambam in Moreh Nevuchim. First, we must explain why the Torah makes such great demands on one’s speech, that he is not to desecrate/invalidate his word. If he says that he will do something, he must adhere to his word. We find that, even if one were to initiate an action, if he reneges what he has done, changes his mind and destroys today what he built yesterday, he is not committing a sin of any sort. Why is keeping his word different?
Rambam, Moreh Nevuchim 3:8, explains Chazal’s statement that Hirhurei aveirah kashim mei’aveirah, “Thoughts of sin are more difficult (severe) than the sin itself.” (Simply, this means that an action is limited in time; a thought can linger, repeat and take root. Thus, hirhurei aveirah are the seeds that, when germinating, lead to the actual aveirah. Behavior is easier to restrain than imagination. Thus, the struggle is deeper, more intense and more consistent.) Rambam explains that, when one actually commits a sin, it is restricted to such activities that are not reserved only to humans. Animals also have the ability to act in such a manner, perhaps differently, but clearly this action/sin is not reserved only for the human domain. However, when man sins with his seichel, mind, which is his pride and joy, the area in which he is elevated above animals, the sin has greater severity. Hashem has gifted him a unique and extraordinary treasure – his mind. To use it for committing a sin denigrates the gift and interferes with his relationship with Hashem.
Speech is a human-centered gift. Targum Onkelos defines nefesh chayah (Bereishis 2:7), describing the creation of man, as ruach memaleh, a speaking spirit. Man’s mind and power of speech elevates him above animals. Thus, when he sins with his mind/mouth, the sin is greater than sin by action.
DIbur, speech, is more egregious than actions in representing misuse of man’s physical dimension, because his mind is what distinguishes him from the animal kingdom. An animal can neither sin with thought, nor can it corrupt itself through speech. These are uniquely human capabilities. When misused, they represent not just wrongdoing, but a distortion of man’s very identity.
