What kind of vow Jephthah made on Judges 11:30 ?

[techman]

What kind of vow Jephthah made on Judges 11:30 ?
On Judges 11:34 to 39 we see his only daughter asking him to "mourn my virginity".

This means that this vote was to "offer her as a burnt sacrifice to GOD" or to consecrate her to God to serve Him on the temple?

On English book of Judges it says clearly "burnt sacrifice", but I hear some people saying that since God was against sacrifices of human child etc that were regular practice among gentiles on that time, that this "sacrifice" Jephtah made, could have been a consecrate of the person to God to serve in the temple.
Anyone can help me on this?
Thanks!

[Tag-MehirTzedek]

Yes. He out his enthusiasm made a bad vow. He was also a leader of the generation so it put him and the generation in jeapordy to just dismiss hinls own words. Human sacrifice is wrong and evil and against the Torah so it was not an option. They ended up having her not married( since women don't have that commandment)  she was like she was dead.

[muman613]

We learned something about this question over the Shabbat Chukat, concerning vows....

I posted Rabbi Ginsburgs discussion of vows in the Torah section at

http://jtf.org/forum/index.php/topic,76589.msg637635.html#msg637635

Watch it and see why Jephthah erred in making his vow, and why he was punished by losing his daughter.

[muman613]

http://www.chabad.org/library/article_cdo/aid/638426/jewish/What-happened-to-Jephthahs-daughter.htm

What happened to Jephthah’s daughter?
By Naftali Silberberg

Question:

I saw a docudrama about Jephthah and it ended with him sacrificing his daughter. But in an article on your site you say she lived a reclusive life in the mountains until she died. Which version of events is correct?

Answer:

In the name of artistic license, films, and even historical documentaries, are not always accurate. So let’s examine the story based on the words of our sages.

But first, in brief, the story is as follows: Jephthah was asked by the Israelite leaders to lead them in battle against the oppressing Ammonites. Before leaving his home, Jephthah vowed to G‑d, “If You will indeed deliver the children of Ammon into my hand, then it will be that whatever comes forth—that shall come forth from the doors of my house towards me, when I return in peace from the children of Ammon—shall be to G‑d, and I will offer it up as a burnt offering.”1

When he triumphantly arrived home, the first one to greet him at his door was his daughter. “Alas, my daughter!” he cried out. “. . . I have opened my mouth to G‑d and I cannot go back . . . and he did to her his vow which he had vowed; and she had not known any man.”2

Firstly it is important to emphasize that Judaism has always viewed human sacrifices as a reprehensible abomination. Regarding the Canaanites, Moses says: “For every abomination to G‑d which He hates, they did to their gods; for also their sons and their daughters they would sacrifice in fire to their gods.”3

Based on this idea, many of the biblical commentators4 maintain that Jephthah did not offer his daughter as a sacrifice. In fact, his original vow, “whatever comes forth . . . shall be to G‑d, and I will offer it up for a burnt-offering,” had a dual intention: if it will be a person, then it “shall be [consecrated] to G‑d”; and if it should be an animal, then “I will offer it up as a burnt offering.” (The Hebrew prefix ו which precedes the words “I will offer it” can be translated as “and” or “or.”)

According to this interpretation, Jephthah’s daughter was sent to the mountains to live in seclusion. She never married and dedicated her life to the service of G‑d.

Other biblical commentators5 disagree. Though Jephthah was one of the Israelite judges, he was chosen for the position because of his bravery and might, not because of his Torah scholarship—indeed, he was woefully ignorant.6 And though he was not bound whatsoever by the vow he made—as it clearly transgressed the rules of the Torah—he ignorantly went ahead and offered his daughter as a sacrifice.

Had he only consulted with Phinehas, the learned high priest of the time, he would have been informed of his error. But that didn’t happen. Jephthah was too arrogant to travel to Phinehas to receive guidance: “I am the general of the Israelite forces, and I should go to him?!” And Phinehas was too proud to unilaterally go to Jephthah to advise him: “He needs me; why should I make the trip?”

The hubris demonstrated by these two leaders cost an innocent girl her life. According to the Midrash7 both were punished. Phinehas lost the divine spirit that had hitherto rested upon him. Jephthah became ill, and he lost many of his limbs. Because his limbs were buried in many locations, the Bible says that Jephthah was “buried in the cities of Gilead.”8

Best wishes,

Rabbi Naftali Silberberg,
Chabad.org Editorial Team


FOOTNOTES
1.   Judges 11:30–31.
2.   Ibid. vv. 35, 39.
3.   Deuteronomy 12:31.
4.   Ralbag, Radak and Ibn Ezra (cited in Nachmanides on Leviticus 27:29).
5.   Nachmanides ibid., Rashi and the Midrash.
6.   He was an exception to the rule. The other judges were exceptional scholars and righteous individuals.
7.   Bereishit Rabbah 60:3.
8.   Judges 12:7.