Parashat Shoftim - Preparing for Miracles

מוכנות טבעית ותשועה נסית

Preparing for Miracles

When You Go Out to War

Not everyone is permitted to go out to fight in Israel's wars. Among those who are exempt, we surprisingly find those who are simply too scared:

מִי הָאִישׁ הַיָּרֵא וְרַךְ הַלֵּבָב יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ
Whoever is afraid and soft-hearted, should go and return to his home…

 (Dvarim 20,8)

What does this law teach us about Israel's wars? 

Let us return to the beginning of this passage, which directs and guides us how to wage war - verses 1 through 9 in chapter 20 of Dvarim. The answer to our question is provided in the opening verse:

כִּי תֵצֵא לַמִּלְחָמָה עַל אֹיְבֶךָ וְרָאִיתָ סוּס וָרֶכֶב עַם רַב מִמְּךָ

לֹא תִירָא מֵהֶם, כִּי י-הוה אֱ-לֹהיךָ עִמָּךְ הַמַּעַלְךָ מֵאֶרֶץ מִצְרָיִם:

When you go out to war against your enemy,

and you see many horses and chariots,

and a nation that is greater than you -

Do not fear them, for Hashem your G-d is with you, Who has brought you out of Egypt.

This verse tells us that fear of an enemy stems from lack of faith in G-d and lack of trust in His aid.  In short, the very first verse of the Torah's instructions regarding war emphasizes the supreme importance of strengthening Israel's spirit of faith in Divine miracles and salvation.

On the other hand, in the last verse of this passage, we see the nation making natural preparations for war, precisely as any other nation would:

 וְהָיָה כְּכַלֹּת הַשֹּׁטְרִים לְדַבֵּר אֶל הָעָם וּפָקְדוּ שָׂרֵי צְבָאוֹת בְּרֹאשׁ הָעָם
When the policemen finish speaking to the nation,

they should appoint army heads to lead the nation.
(verse 9)

The phrase "appoint army heads" includes within it everything that a regular army must do: Discipline, training, logistics, battle planning, and whatever else a national army requires.

The combination of these two verses – the first one emphasizing faith and trust in Hashem, and the last one dealing with natural preparations that must be made – will teach us very much about the correct balance between them. We will learn how best to utilize "tanks and combat planes" while at the same time knowing that "the salvation is from Hashem."

King Solomon, in his Book of Proverbs, sums up the winning combination:

סוּס מוּכָן לְיוֹם מִלְחָמָה וְלַי-הוה הַתְּשׁוּעָה
The horse [must be] ready for the day of war

- but salvation is that of G-d.
(Mishlei 21,31)

Making Natural Efforts

In addition to the above phrase "appoint army heads," we also find additional references in the Torah to the important need to wage war with strategy, logic, and in accordance with the natural rules of warfare.

Verse 1 mentions the fear that may arise when we see many horses and chariots,

a nation that is greater than you.  The Sifri, a Halakhic Medrash from the time of the Mishna, teaches as follows:

"Just like they set out against you with horses and chariots, you too shall set out against them with horses and chariots."

The clear lesson from this Sifri is that if your enemies fight you with advanced weaponry, and you have the ability to acquire and use the same, you may not use inferior weaponry and rely on Divine salvation. We must arm ourselves to the same extent as the enemy! Only if we make the proper efforts, will G-d then come to our aid.

Yet another allusion to this concept is found in the continuation of the same Torah passage.  It tells us that in addition to one who is fearful, there are three types of men who are exempt from going out to war:

1. One who built a house but did not yet dedicate it
2. One who has planted an orchard but has not yet taken the fourth-year fruits to Jerusalem, thus enabling him to eat of it
3. One who has betrothed a woman but has not yet married her

The very order of this list teaches us something important.  The Gmara (Sotah 44a) derives from here that this is the way a young man must plan out his life:

"R. Shimon said, The Torah has taught us the way of the world.  First one must build a home, then plant an orchard, and afterwards take a wife."

In short, we must plan our lives logically. One must first have a place in which to live and which can serve as his base for action.  He then must find a way to sustain himself; this is the orchard.  Once he is ready to support a family and provide them with security, he is ready to marry. This, in fact, is how Maimonides (the Rambam) rules.

The Torah thus repeatedly shows us that we must approach the various challenges we face with our eyes open, logically and rationally.

On the other hand, as we have said, this passage also teaches us that war provides us with an opportunity to rise to great heights in our faith and trust in G-d.

The critical issue during wartime is fear.  Though such trepidation is quite natural, the Torah forbid us to fear the enemy, even if he is strong and has the advantage over us in numbers, firepower, technology and strategy. When the Glory of G-d walks before us, He fights for us and He rescues us. 

It is the job of the special war-anointed Priest to stand before the Nation of Israel as it goes out to war, and remind them of this. Delivering a fiery speech of inspiration and encouragement, he says:

שְׁמַע יִשְׂרָאֵל! אַתֶּם קְרֵבִים הַיּוֹם לַמִּלְחָמָה... אַל יֵרַךְ לְבַבְכֶם
אַל תִּירְאוּ וְאַל תַּחְפְּזוּ וְאַל תַּעַרְצוּ מִפְּנֵיהֶם

Hear O Israel!

Today, you go out to war …  Let your hearts not be soft,

do not be afraid and do not falter before them.

כִּי י-הוה אֱ-לֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם אֹיְבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם
For Hashem your G-d walks before you to fight alongside you

against your enemies, and will save you.

(verse 2-4)

These stirring words must be spoken in Hebrew, the Holy Language, as is fitting for the spirit and soul of the Holy Nation.  The Cohen uplifts the people with his speech, and imbues them with a spirit of strength and fortitude to fight in the name of G-d. In the proximity of the Cohen, fear and trembling are unknown. 

But - at the same time, it is natural that there are some who are unable to become uplifted; they are simply too scared. What of them?

The Priest and the Policeman

To deal with this, the Torah calls in the shotrim, the policemen, to take the place of the special Cohen:

וְיָסְפוּ הַשֹּׁטְרִים לְדַבֵּר אֶל הָעָם וְאָמְרוּ,
מִי הָאִישׁ הַיָּרֵא וְרַךְ הַלֵּבָב יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ וְלֹא יִמַּס אֶת לְבַב אֶחָיו כִּלְבָבוֹ
The policemen will [then] say to the nation,
"Whoever is afraid and soft-hearted, should go and return to his home,
and not soften his brothers' heart as his. 
(verse 8)

The policemen call out those who are scared and tell them not to go to war. Anyone who is afraid has no business fighting Israel's wars. 

This is not merely a benevolent offer to release a soldier from the army and give him some time at home; not at all. He is forbidden to fight!  One who has not reached the level of absolute faith and confidence in Hashem may not participate in the non-obligatory wars of Israel.

When we read this passage, we see that between them, the Cohen and policemen give over three messages to the nation. The Gmara (Sotah, page 43a) explains how this was done:

• The first passage, inspiring the people with faith in Hashem, is said by the Cohen.

• The last part, banning frightened soldiers from fighting, was said by the policemen.
• And in between, the three "unfinished starts" - the undedicated house, the uneaten orchard, and the unconsummated marital engagement - are mentioned by both the Cohen and the policemen; the Cohen tells it to the policemen, who then relay it to the people.

Regarding the three "unfinished" situations, the Cohen and the policemen each emphasize a different aspect.  Each situation includes a part that applies to the ideals of the Cohen, as well a part that belongs to the more practical-minded policeman.

For instance, regarding the unfinished house, the Cohen tells the policemen:

מִי הָאִישׁ אֲשֶׁר בָּנָה בַיִת חָדָשׁ וְלֹא חֲנָכוֹ
יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ פֶּן יָמוּת בַּמִּלְחָמָה וְאִישׁ אַחֵר יַחְנְכֶנּוּ

Who is the man who has built a new house and not [yet] inaugurated it?
He shall go and return to his house,
lest he die in the war and another man inaugurate it.
(verse 5)

The word used here for "inaugurate" comes from the same root as the word meaning "educate," that is, the letters ḥet, nun, khaf. In other words, the Priest is emphasizing the importance of education in the home. When one builds a home, he must make sure it is based upon aspects of spirituality: mezuzahs on the doorposts, Torah study, festive mitzvah meals, and the like.  In this way, the physical vessel known as a house fulfills its mission as a basis for the spiritual ideal.  One who has not yet imbued his house with the ideals of a spiritual home, must return home from the war to do that.

But the policemen, when they repeat this point to the Nation, emphasize the matter of "danger."  They explain that one who has not yet dedicated his house must return home "lest he die in the war."  That is, the policemen emphasize the dangers facing one who thinks about his house and "someone else inaugurating it."

Regarding the unfinished vineyard, too, there is a material base and a spiritual objective:

וּמִי הָאִישׁ אֲשֶׁר נָטַע כֶּרֶם וְלֹא חִלְּלוֹ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ
And who is the man who has planted a vineyard and not [yet] redeemed it?
He shall go and return to his house…
(verse 6)

The word used here for "redeem" (hilelo) comes from the same root as the word meaning "dance" (mahol) to the sounds of a flute (halilit).  That is to say, the joy of completing a new vineyard is one of thanks for having reached the fourth year and being allowed, finally, to eat of its fruits (by bringing the fourth-year produce to Jerusalem).

The third "unfinished" situation follows the same pattern of a physical base on which is built a spiritual objective:

וּמִי הָאִישׁ אֲשֶׁר אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ יֵלֵךְ וְיָשֹׁב לְבֵיתוֹ.

And who is the man who has betrothed a woman and not [yet] married her?
He shall go and return to his house…
(verse 7)

Betrothal is the introduction to marriage in accordance with the laws of the Torah, including chupah, the Seven Blessings, and the mitzvah of "be fruitful and multiply" – the first commandment issued to the first man, Adam HaRishon.

All three of these examples illustrate the concept of building a home, in its physical, financial, and family aspects. Whoever was able only to fulfill the physical aspects thereof, but did not attain the spiritual aspects of building a house, planting a vineyard, or betrothing a woman, cannot [in a non-obligatory war] take part in expanding the physical borders of the "house of the Jewish Nation," the Land of Israel.

Speaking While Putting on Tefillin

The following example will show clearly whom the Torah regards as the ideal warriors and fighters.  They are certainly not mercenaries, criminals, men sentenced to death, or bloodthirsty killers; they are rather men on the highest spiritual plane.

We know that one may not talk while putting on his tefillin, nor in between putting on the arm tefillin and the head tefillin.  Amazingly, the Gmara (Sotah 44b) teaches that if one did talk in between them, this is considered such a sin that he must return from the warfront because of it.  Extraordinary!

This tells us that the warriors of Israel had to be on a very high spiritual and religious level. Only then, could they merit Divine aid during war; they would go out to fight their enemies one-on-one, or thousands against thousands, and would return healthy and sound.

But why does the Gmara mention such a seemingly minor law as "one who talks while putting on tefillin"? Could there be a connection between the sin of distracting oneself from tefillin and the other war-exemption situations mentioned here?  The answer appears to be yes!

Tefillin, too, are structured according to the pattern we noted above: A spiritual goal built upon a physical base.  How so?

The tefillin on our arm is directed to the individual man who is fulfilling the commandment.  As is written (Shmot 13,9),  It should be for you as a sign upon your arm. For this reason, the arm tefillin must be covered up with one's sleeve; others need not see it.

But the head-tefillin is a different story.  It comes to give a message to those around us, and not just to the one wearing it. This is why it must be uncovered, for all to see. As is written:

 וְרָאוּ כָּל עַמֵּי הָאָרֶץ כִּי שֵׁם י-הוה נִקְרָא עָלֶיךָ וְיָרְאוּ מִמֶּךָּ
All the nations of the world will see that G-d's Name is called upon you,

and they will fear you.
(28,10)

The order of putting on tefillin – first the arm, then the head – shows us how to approach our service of Hashem. One must first internalize within himself the concept of G-d's Kingship in the world, as symbolized by the more introspective arm-tefillin.  The next step is for him to reach the ultimate purpose: to publicize G-d's Name in every place.

One who speaks between these two stages is essentially showing that there is no continuity, no ultimate goal.  It is as if it's not important to him if he completes the entire process of first teaching himself and then the rest of the world. 

The same is true of those who have not fulfilled the ultimate goals of his house, orchard, and marriage.

And how is this all connected with war?

The answer is that war, too, is built upon a fundamental layer of physical, mundane preparation and planning – weapons, soldiers, commanders, plans, food, and the like.  But atop this level is the higher one of trust and belief in G-d Who will fight against Israel's enemies and help us defeat them. This is the spiritual crown placed upon the material base. Those who see the purpose of the war as detached from the manner in which it is accomplished, may not take part in Israel's obligatory wars at all.

Lest He Die in the War

How could it be that this passage dealing with war begins with a demonstration of great faith in G-d, and then ends with a fear that perhaps one might die in the war?

Warfare is, unquestionably, a life-threatening situation – and certainly if the enemy enjoys the advantage in numbers, weapons, and the like. In such a case, what the nation needs is Divine protection and aid, in order both to win and to come away with no casualties.

If a person has a low level of trust in G-d, it is likely that fear will overtake him during battle.  A person like this will not merit the absolute Divine protection, and therefore there is a reasonable fear that he will in fact be a casualty of the war. And then the tragedy could be compounded by the unfair likelihood that someone else will reap the benefits of his labor - whether by living in his home, eating the fruits of his trees, or marrying his fiancée.

In this connection, let us mention the words of the Sifri on the verse Lest he die in the war.  The Sifri says that if "one does not listen to the Cohen, he will end up dying in the war." The meaning of this is as follows:

One who does not trust in G-d and is afraid, must listen to the Cohen and return from the war front - and if he does not do this, he is being told here that he will be lacking in Divine protection, and therefore has a fair chance of being killed in battle.

One Who Takes a Wife

Until now we have discussed one who began something and did not yet finish it. But what about one who built a house and did dedicate it, or planted an orchard and redeemed it, or betrothed a woman and then married her? The answer is that they, too, are exempt from the army – though in different ways.

On the one hand, they are not exempt forever, but only for a year afterwards. As the Torah tells us:

כִּי יִקַּח אִישׁ אִשָּׁה חֲדָשָׁה, לֹא יֵצֵא בַּצָּבָא וְלֹא יַעֲבר עָלָיו לְכָל דָּבָר.
נָקִי יִהְיֶה לְבֵיתוֹ שָׁנָה אֶחָת וְשִׂמַּח אֶת אִשְׁתּוֹ אֲשֶׁר לָקָח: 

When one marries a new bride,

he shall not enter military service or be assigned any such duty. 

He must remain free for his family for one year, and rejoice with his new bride.

(Dvarim 24,5)

The Gmara explains that this is the law not only for one who is newly married, but also for one who has built and completed a new house, or has now redeemed his four-year old vineyard.

On the other hand, the exemptions in this case are more comprehensive: Not only are these men exempt from serving in dangerous positions, they don't even have to supply food and water to the troops.

We see that the Torah is guiding us regarding the importance of strengthening one's home and family unit.  One who built his private house, planted his private orchard, or married his heart's choice – his job for the next year is to be busy not with the country's goals of expanding its borders, but rather with strengthening his own private home.

This order of priorities is reflected in the Yom Kippur service, when the High Priest is required to atone "for himself, for his home, and for the entire Community of Israel" (Vayikra 16,16) - in that order.  First himself and his home, and only afterwards - the community.

Let us emphasize again that all of the above is true only for a non-obligatory war, when the goal is only to expand our borders.  However, in an obligatory war, such as when our enemies attack us, none of these exemptions apply.  The defense of the Nation of Israel overrides any and all personal calculations.

As the Rambam states (Laws of Kings 5,1), even a bridegroom and bride on the day of their wedding must join the war effort [if there are not enough combat troops] when saving Israel is at stake.

What we have seen is that our national war effort is based on our natural and logical choices and preparation, but predicated on our trust in G-d's protection.  War exemptions are provided for those who have not completed the process that leads from physical preparations to spiritual completeness.  At the same time, we have also learned the importance of developing and strengthening one's family unit – though not at the expense of the nation.

Shabbat Shalom.