Parashat Shoftim
Rabbi Boaz Tomsky
The
casualties that occur during war is a subject few soldiers wish to
contemplate. However, the Torah recognizes this potential reality
and thoroughly addresses it in this weeks Sedrah.
An
anointed Cohain offers words of encouragement for his troops to be
mentally prepared for battle. There are some individuals who are
given an honorable discharge. There are three specific exemptions:
one who has built a house but hasn't inaugurated it, one who planted
a vineyard but hasn't redeemed it, and one who is engaged but hadn't
yet completed the marriage process. Rashi comments that these people
have Agmas Nefesh - anguish of the soul. As Baltasar Graci'an, who
lived in northeast Spain during the 1600's, once said, "For a thing
to remain undone, nothing more is needed than to think it done."
These individuals won't fight properly since their minds are
preoccupied on finishing what they started.
The
difficulty with this explanation is why are these the only
exceptions? Suppose the soldier was in the middle of earning his
doctorate that he's been working on for years, wouldn't this too
constitute Agmas Nefesh? Yet the Torah doesn't consider this a valid
exemption. To compound the problem, the Torah then gives a more
generalized exemption, Hayaray Vrach Halayvuv- anyone fearful and
fainthearted. Why is it necessary to state these
aforementioned examples altogether? The blanket statement of Hayaray
Vrach Halayvuv is sufficient grounds to exonerate each of the three
people. Why then, do we need to have these two, seemingly
interrelated categories? As a general rule of thumb, the Dibbor
Hamatchel quoted at the onset of each Rashi indicates what the rest
of the Rashi will be focusing and elaborating upon. When Rashi
offered the explanation of Agmas Nafesh, he purposefully quoted, as
the Dibbur Hamatchel, Vaish Achair Yachnichenu - another man will
inaugurate it. It is clear according to Rashi, the Agmas Nefesh is
coming about only because the soldier is afraid that he will die in
battle and someone else will complete what he started. A situation
where nobody can pick up from where one left off, would not leave
one with this level of Agmas Nefesh and wouldn't hinder his ability
to fight properly.
Nonetheless,
the reason for these people being absolved from combat is because
they themselves wouldn't fight properly. However, they would more
than likely keep their concerns to themselves. Why would they relay
such information to their fellow soldiers? His very concern of worry
and dismay is that someone may get word of his quasi acquired
possessions and acquiesce it for themselves. This is the term Agmas
Nefesh, for this person's anguish remains buried deep within as he
wishes not to share his personal situation with others.
The
more generalized exemption of Hayaray Vrach Halayvuv is due to a
much graver issue. The Passuk states, "Who is the man who is fearful
and fainthearted? Let him go and return to his house, and not let
him melt the heart of his fellows, like his heart." This person has
the capability of negatively influencing others with his fear of
being engaged in combat. As opposed to the feelings of Agmas Nefesh,
the sense of fear is an emotion which is often outwardly expressed
uncontrollably by the one who is afraid. Therefore, the Torah is
more lenient and allows anyone with such feelings, for whatever
reason, to leave so as not to have a counterproductive influence on
the troops.
Earlier
in the Parsha, we find an elaborate discussion of a man who kills
negligently and flees to the Aray Miklat- the cities of refuge.
These cities were designed to protect the manslayer from the avenger
of the deceased. These cities didn't always provide protection. Only
when the three cities of Eretz Canaan were constructed did the three
cities on the other side of the Jordan river offer protection. It
wasn't until the days of Yehoshua that these cities were eventually
constructed.
The
Gemara (Makkos 10A) asks in the name of Rav Simai, what is the
meaning of the verse: Ohaiv Kesef Lo Yisbah Kesef- a lover of silver
will not be satiated with silver? The Talmud answers that this verse
is referring to Moshe Rabainu- our teacher. He knew that the three
cities across the Jordan would not provide refuge as long as the
three in the land of Canaan were not chosen, but he nonetheless
said, "the Mitzvah that has come my way I shall fulfill." He then
went and constructed the three across the Jordan river. Moshe had
the same desire to perform Mitzvot as an individual who has the
continual thirst for acquiring property and assets.
Toward
the final moments of Moshe's life, we find him pleading to HaShem
for the opportunity to enter into Canaan. Why did Moshe express such
a desire to enter the land? The Gemara (Sotah 14A) provides for us
the reason for his intentions. Moshe wished to perform the Mitzvot
which could be only be fulfilled in Israel proper. Of course, he was
denied the privilege of completing his life-long mission and was
compelled to hand over the reigns to his disciple Yehoshua. Can you
even begin to imagine how grief stricken Moshe must have been? He
started the Mitzvah of the Aray Miklat but wasn't able to complete
it. Instead he was faced with the realization that after his death
someone else (Yehoshua) would come along and complete the task he
had started. Moshe would die knowing full well that Yehoshua would
complete the journey of bringing the Bnai Yisroel into Canaan, yet
another thing Moshe started but couldn't complete. This is true
Agmas Nefesh!
Moshe's
official title is Moshe Rabbainu since he is our teacher in
everything he says and does. His actions humble us by letting us
realize how far we have to reach and where our priorities lie. When
we are at war, our thoughts are on our possessions. Our Agmas Nefesh
is in the thought of knowing after our death someone may acquire a
recently built house. Moshe is concerned in doing as many righteous
acts in his lifetime as he possibly can. We both have uncompleted
projects, however the focuses of he and I are quite diverse.
Our
grieving stems from the outrage of someone else taking what was
coming to us. With the foresight of knowing who would take our
property, we would likely display high levels of rage and anger
toward that person. In Parshat Pinchas we find HaShem shows to Moshe
Eretz Canaan and informs him that he wouldn't enter the land. Upon
hearing such news many of us would hope for chaos among the nation.
"If I can't get it then nobody can!" This is a selfish approach, but
is the instinct of many of us who wish to feel important and
indispensable. Moshe, our mentor, teaches us the appropriate way in
which to respond. He turns to HaShem and requests a successor for
the nation. "And let the nation not be like sheep that have no
shepherd." HaShem then instructs Moshe to lean one hand upon
Yehoshua. However, when he actually performed this task, the Torah
states Vayismoch Es Yaduv-that he leaned both of his hands on him
(Yehoshua) to express that he accepted this decision wholeheartedly.
These
are difficult feats to achieve, to emulate the likeness of Moshe
Rabbeinu. Throughout his life he was constantly working to perfect
the attribute of humility. But we too have the responsibility to try
to improve our character and disposition. It is easy to feel that
the world owes us and be frustrated or angry at the success of
others. A greater task is to embrace life's challenges Bisimscha -
with genuine happiness. We must be our own Shoftim- judges to
analyze the situations and conflicts that may face us. When we do
this, we are better equipped to accept whatever life hands to us
without envy or resentment.
First Published August 10, 2002
for National Council of Young Israel Weekly Divrei Torah
|