The Means and the Ends
The Parsha begins with G-d?s commandment to the Jewish people to establish a judicial system that is to uphold the highest principles of justice, morality and fairness. The Torah says, ?Judges and officers shall you appoint in all your cities - which the L-rd your G-d gives you ? for your tribes, and they shall judge the people with righteous judgment? Righteousness, righteousness shall you pursue, so that you will live and possess the Land that the L-rd your G-d gives you (Chap. 16, verses 18, 20).?
The Question:
What is the meaning of the repetition of the word ?righteousness??
The Answer:
Rabbi Simcha Bunim of Pshischa (leading Hasidic rabbi in Poland, 1765-1827) says that the repetition is intended to teach us that the goal of righteousness must be pursued solely through the use of righteous means. The Torah wants to emphasize that regardless of how lofty one?s goals might be, one cannot use that as justification for cutting corners along the way.
The Lesson:
With Israel under attack, calls are mounting for a stronger and more decisive response to the wave of Palestinian terror. Indeed, Israel has thus far demonstrated what can only be described as unparalleled restraint, collectively biting its lip and refraining from hitting back hard where others would surely have done so. But as the Palestinians continue to commit atrocities against innocent Israelis, frustration is sure to mount. However, as much as one might understand or sympathize with such anger, it is imperative that Israelis refrain from taking the law into their own hands. Vigilante actions are merely a recipe for chaos and they usually result in the needless loss of innocent life. Judaism demands that we adhere to a higher standard. As we saw above, one?s goals may be holy, but their sanctity is only undermined when less-than-holy means are used to achieve them.
Thank G-d, after 2000 years of exile we have a proud Jewish army, headed by a Jewish general and deployed by a Jewish state. We must all come together and give our soldiers and our government the encouragement and support they need to meet the challenges that lie ahead. The task of protecting the nation must be left where it belongs ? in the hands of the security forces and nowhere else.
Have No Fear
The Parsha relates several instructions to Israel regarding how they are to conduct themselves when they go out to war against their enemies. The Torah says, ?When you go out to battle against your enemy, and you see horse and chariot ? a people more numerous than you ? you shall not fear them, for the L-rd your G-d is with you, Who brought you up from the land of Egypt (Chap. 20, verse 1).?
The Question:
What is the meaning of the Torah?s description of Israel?s enemy as ?a people more numerous than you??
The Answer:
Rashi quotes the Midrash Tanchuma, which says G-d is telling Israel in this verse that ?in your eyes, they may seem numerous, but in My eyes they are not.? In other words, it is a reminder to Israel not to fear their enemies, no matter how numerous they might be, because G-d is on our side and, to Him, even the largest of armies is as nothing.
The Lesson:
Doomsayers and other pessimists have long asserted that Israel has no choice but to come to terms with its neighbors, for the simple reason that the demographic balance in the Middle East is not in our favor. Surrounded by hundreds of millions of Arabs, including a rapidly growing Palestinian population, how can a small country of some six million Jews possibly hope to refuse the demands of its more numerous neighbors, they ask. But such concerns, as legitimate as they are, betray a lack of faith and ignore the fundamental lesson that we saw above in the Midrash ? namely, that with G-d fighting for us, Israel has no need to fear its enemies, regardless of their size or number.
Israel?s recent history has demonstrated this on more than one occasion ? the miraculous victories of 1948 and 1967, when Israel was outmanned and outgunned by its vast Arab neighbors but nevertheless emerged victorious. Some may wish to attribute these victories to sheer military prowess or brilliant tactical maneuvers and battlefield strategy, but to a person of faith they are clear signs of Divine intervention on Israel?s behalf. And, as difficult as the current situation may be, with our foes arrayed against us, and increasingly vocal threats emanating from countries such as Iraq and Egypt, we must never forget that with G-d on our side, the Jewish people have nothing to fear. For no matter what our enemies may try to do, we can be confident that in the end we shall always prevail.
Rights, Rules and Responsibilities
The Parsha closes by describing what happens when the corpse of a murder victim is found in a field. The elders of the nearest town are required to perform a public ritual in which they proclaim that they are not culpable for the death and plead for atonement for Israel. The Torah says, ?All the elders of that city? shall speak up and say, ?Our hands have not spilled this blood, and our eyes did not see.? (Chap. 21, verses 6-7)?
The Question:
Why are the elders of the nearest city required to publicly declare their innocence? Does anyone really suspect them of involvement in murder?
The Answer:
Rashi quotes the Talmud in Tractate Sotah (45b) which says: ?And does anyone really believe that the elders of the court are killers? Rather, [they are saying] ?we did not see him and send him off without food and without an escort.?? Thus, the elders are obligated to declare that they did not neglect to take the requisite steps to ensure the safety and well-being of travelers and residents in their area. The Seforno (Rabbi Ovadiah Seforno of Italy, 1470-1550) says that the elders are declaring that they did not allow a known murderer to roam freely in the land.
The Lesson:
Israel has been sharply criticized in recent weeks for its policy of targeting and eliminating Palestinian terrorists involved in planning and carrying out attacks. The Palestinians have labeled such actions as ?assassinations?, while others have condemned them as ?extrajudicial killings? unbefitting a democracy guided by due process and the rule of law. But such criticisms overlook the fact that the leaders of a country are responsible first and foremost for preserving the physical safety of their constituents. As we saw above, the Torah obligates the elders of the city nearest the corpse to publicly declare that they did whatever was necessary to prevent the murder of innocent people. When Israel knows that particular terrorists are plotting attacks, thereby threatening the lives of innocent Israelis, it has a moral obligation of the highest order to do whatever is necessary to thwart such atrocities and prevent them before they occur.
Concerns about due process and legal safeguards are important, but they pale in comparison to saving the precious lives of the intended victims of terror. As the Seforno suggests, if the elders permit a known murderer to roam freely in the land, then they bear responsibility for failing to stop him in time should he go out and kill again. If Israel?s leaders were to sit back and watch as known Palestinian terrorists plan attacks, they would be violating their primary responsibility to Israel?s citizens by failing to protect them.
Inaction in the face of evil is tantamount to complicity. So let no one criticize Israel for doing what any other country in the world would do in similar circumstances. Protecting the lives of the innocent is far more important than ensuring the rights of the terrorists, and that is something we must never forget.
The Parsha begins with G-d?s commandment to the Jewish people to establish a judicial system that is to uphold the highest principles of justice, morality and fairness. The Torah says, ?Judges and officers shall you appoint in all your cities - which the L-rd your G-d gives you ? for your tribes, and they shall judge the people with righteous judgment? Righteousness, righteousness shall you pursue, so that you will live and possess the Land that the L-rd your G-d gives you (Chap. 16, verses 18, 20).?
The Question:
What is the meaning of the repetition of the word ?righteousness??
The Answer:
Rabbi Simcha Bunim of Pshischa (leading Hasidic rabbi in Poland, 1765-1827) says that the repetition is intended to teach us that the goal of righteousness must be pursued solely through the use of righteous means. The Torah wants to emphasize that regardless of how lofty one?s goals might be, one cannot use that as justification for cutting corners along the way.
The Lesson:
With Israel under attack, calls are mounting for a stronger and more decisive response to the wave of Palestinian terror. Indeed, Israel has thus far demonstrated what can only be described as unparalleled restraint, collectively biting its lip and refraining from hitting back hard where others would surely have done so. But as the Palestinians continue to commit atrocities against innocent Israelis, frustration is sure to mount. However, as much as one might understand or sympathize with such anger, it is imperative that Israelis refrain from taking the law into their own hands. Vigilante actions are merely a recipe for chaos and they usually result in the needless loss of innocent life. Judaism demands that we adhere to a higher standard. As we saw above, one?s goals may be holy, but their sanctity is only undermined when less-than-holy means are used to achieve them.
Thank G-d, after 2000 years of exile we have a proud Jewish army, headed by a Jewish general and deployed by a Jewish state. We must all come together and give our soldiers and our government the encouragement and support they need to meet the challenges that lie ahead. The task of protecting the nation must be left where it belongs ? in the hands of the security forces and nowhere else.
Have No Fear
The Parsha relates several instructions to Israel regarding how they are to conduct themselves when they go out to war against their enemies. The Torah says, ?When you go out to battle against your enemy, and you see horse and chariot ? a people more numerous than you ? you shall not fear them, for the L-rd your G-d is with you, Who brought you up from the land of Egypt (Chap. 20, verse 1).?
The Question:
What is the meaning of the Torah?s description of Israel?s enemy as ?a people more numerous than you??
The Answer:
Rashi quotes the Midrash Tanchuma, which says G-d is telling Israel in this verse that ?in your eyes, they may seem numerous, but in My eyes they are not.? In other words, it is a reminder to Israel not to fear their enemies, no matter how numerous they might be, because G-d is on our side and, to Him, even the largest of armies is as nothing.
The Lesson:
Doomsayers and other pessimists have long asserted that Israel has no choice but to come to terms with its neighbors, for the simple reason that the demographic balance in the Middle East is not in our favor. Surrounded by hundreds of millions of Arabs, including a rapidly growing Palestinian population, how can a small country of some six million Jews possibly hope to refuse the demands of its more numerous neighbors, they ask. But such concerns, as legitimate as they are, betray a lack of faith and ignore the fundamental lesson that we saw above in the Midrash ? namely, that with G-d fighting for us, Israel has no need to fear its enemies, regardless of their size or number.
Israel?s recent history has demonstrated this on more than one occasion ? the miraculous victories of 1948 and 1967, when Israel was outmanned and outgunned by its vast Arab neighbors but nevertheless emerged victorious. Some may wish to attribute these victories to sheer military prowess or brilliant tactical maneuvers and battlefield strategy, but to a person of faith they are clear signs of Divine intervention on Israel?s behalf. And, as difficult as the current situation may be, with our foes arrayed against us, and increasingly vocal threats emanating from countries such as Iraq and Egypt, we must never forget that with G-d on our side, the Jewish people have nothing to fear. For no matter what our enemies may try to do, we can be confident that in the end we shall always prevail.
Rights, Rules and Responsibilities
The Parsha closes by describing what happens when the corpse of a murder victim is found in a field. The elders of the nearest town are required to perform a public ritual in which they proclaim that they are not culpable for the death and plead for atonement for Israel. The Torah says, ?All the elders of that city? shall speak up and say, ?Our hands have not spilled this blood, and our eyes did not see.? (Chap. 21, verses 6-7)?
The Question:
Why are the elders of the nearest city required to publicly declare their innocence? Does anyone really suspect them of involvement in murder?
The Answer:
Rashi quotes the Talmud in Tractate Sotah (45b) which says: ?And does anyone really believe that the elders of the court are killers? Rather, [they are saying] ?we did not see him and send him off without food and without an escort.?? Thus, the elders are obligated to declare that they did not neglect to take the requisite steps to ensure the safety and well-being of travelers and residents in their area. The Seforno (Rabbi Ovadiah Seforno of Italy, 1470-1550) says that the elders are declaring that they did not allow a known murderer to roam freely in the land.
The Lesson:
Israel has been sharply criticized in recent weeks for its policy of targeting and eliminating Palestinian terrorists involved in planning and carrying out attacks. The Palestinians have labeled such actions as ?assassinations?, while others have condemned them as ?extrajudicial killings? unbefitting a democracy guided by due process and the rule of law. But such criticisms overlook the fact that the leaders of a country are responsible first and foremost for preserving the physical safety of their constituents. As we saw above, the Torah obligates the elders of the city nearest the corpse to publicly declare that they did whatever was necessary to prevent the murder of innocent people. When Israel knows that particular terrorists are plotting attacks, thereby threatening the lives of innocent Israelis, it has a moral obligation of the highest order to do whatever is necessary to thwart such atrocities and prevent them before they occur.
Concerns about due process and legal safeguards are important, but they pale in comparison to saving the precious lives of the intended victims of terror. As the Seforno suggests, if the elders permit a known murderer to roam freely in the land, then they bear responsibility for failing to stop him in time should he go out and kill again. If Israel?s leaders were to sit back and watch as known Palestinian terrorists plan attacks, they would be violating their primary responsibility to Israel?s citizens by failing to protect them.
Inaction in the face of evil is tantamount to complicity. So let no one criticize Israel for doing what any other country in the world would do in similar circumstances. Protecting the lives of the innocent is far more important than ensuring the rights of the terrorists, and that is something we must never forget.