WHEN YOU HAVE EATEN YOUR FILL, AND HAVE BUILT
FINE HOUSES TO LIVE IN... BEWARE LEST YOUR HEART GROW HAUGHTY AND YOU FORGET
THE LORD YOUR GOD WHO FREED YOU FROM THE LAND OF EGYPT, THE HOUSE OF BONDAGE...
AND YOU SAY TO YOURSELVES, "MY OWN POWER AND THE MIGHT OF MY OWN HAND HAVE
WON THIS WEALTH FOR ME." REMEMBER THAT IT IS THE LORD YOUR GOD WHO GIVES
YOU THE POWER TO GET WEALTH, IN FULFILLMENT OF THE COVENANT THAT HE MADE ON
OATH WITH YOUR FATHERS, AS IS STILL THE CASE. IF YOU DO FORGET THE LORD YOUR GOD
AND FOLLOW OTHER GODS TO SERVE THEM OR BOW DOWN TO THEM, I WARN YOU THIS DAY
THAT YOU SHALL CERTAINLY PERISH; LIKE THE NATIONS THAT THE LORD WILL CAUSE TO
PERISH BEFORE YOU, SO SHALL YOU PERISH, BECAUSE YOU DID NOT HEED THE LORD YOUR
GOD.
(Devarim 8:12-20)
"It was not by their sword that they took the
land, their arm did not give them the victory"
"Remember that it is the lord
your god who gives you the power to get wealth" - It is known that that Israelites are brave, courageous in battle, for
they have been compared to lions and to rapacious wolves, and they vanquished
the kings of Canaan in war, therefore He said, if you think "My own
power and the might of my own hand have won this wealth for me,"
remember that it was God who took you out of Egypt, and there you had no
strength and power whatever. Remember further that in the desert you have not
the wherewithal to live, there He provided you with all your needs. So also
this wealth which you made with your strength, it is God who gave this strength
to make it. If you forget God, your strength and might will wither and you will
be lost just like them, for all who abandon God will be lost... and this is
what David said (Psalms
44:) "It was not by their sword that they
took the land, their arm did not give them the victory, but Your right hand, Your
arm, and Your goodwill, for You favored them".
(Ramban,
Devarim 8:18)
It is written "When
you enter the land of Canaan that I give you as a possession" - "It
was not by their sword that they took the land, their arm did not give them the
victory" but rather "The right hand of Lord is exalted!" in
order to give them the inheritance of nations, and it is out of place for the
begrudging to say "My own power and the might of my own hand have won
this wealth for me", because it is God who gives you strength and this
[wealth], therefore it is proper that you give of His to the poor of His
people. And if you disobey his word, and become one of those begrudging people
who credit themselves for their possession, then "I will inflict an
eruptive plague upon a house in the land you possess," meaning: In
that place where you attribute the possession to yourself as if you are holding
on to it with the strength of your hand...
(Kli
Yakar, Vayikra 14:34)
ISRAEL AGAINST THE NATIONS OF CANAAN,
OR ISRAEL AGAINST GOD?
Leah Shakdiel
Our parasha begins and
ends with two orations, each one having a "symmetrical framework".
"Now it shall be; because of your hearkening "Now it shall be if you hearken, yes, to
to these regulations... to
my commandments...
Blessed shall you above all
peoples... I
will give the rain of your land in its time
Now it shall be if you
forget, yes, forget Take
care, lest your heart be seduced...
the Lord your God...
Like the nations that God is
causing to perish And
the anger of God flare up against you
before you, so shall you
perish... so
that He shuts up the heavens...
Because you did not hearken
to the voice
(Devarim
11:13 ff.)
of the Lord your God.
(Devarim
7:12-8:20)
Moshe's address to Israel is phrased alternatively
in singular and plural, but the content indicates that the emphasis is upon
those missions which the nation must execute as a collective. The stress on the national goal is obvious in the
first quote, which deals primarily with the conquering of the land of Canaan
from the hands of its inhabitants, confiscation of their property, and
destruction of all remnants of idolatrous ritual. But also with regard to the
second quote, Nechama Leibowitz writes:
The acceptance of the yoke of mitzvot and their full
observance can take place only within a human society. A man who lives on an
isolated island... can reach the plane of "and you shall love",
but he will not be able to fulfill "Listen, yes listen, to my
commandments", because most of the mitzvot relate to the life
of man within society, his family, his nation, and the entire human race."
(Studies in Devarim,
p. 116, following Yirmiyahu Heineman).
In other words, here Moshe lays out a national and
socio-political program, which derives, of course, from a theological
conception. The rhetoric is sharp and clear, emphatic, with numerous
repetitions of what seems to be quite a simple message. The conquest of Canaan
is the central mission of the audience, composed of the generation which
succeeded those who exited Egypt and those who died in the wilderness. Correct
execution of the program ensures blessing for future generations; betrayal of
the program or sloppy execution will result in tragedy. Reward and punishment
are formulated in extreme and unambiguous terms.
What message does all this
carry for our generation and our times? May I suggest a 'classification' of
possible approaches to this topic, and point out the roots of each in the
parasha itself?
The first possibility is
based upon the prominence of the theme of subjugation to higher authority - of
man in general and of the Jew in particular - on our absolute subordination to
the authority of God and the Written Law. The demand for exclusive loyalty and
for all-encompassing and consistent obedience to God's instruction pulses
throughout the parasha. It is accompanied by various illustrations of God's
close supervision over the Jewish people. For example:
"For the Lord your
God is among you, a God great and awe-inspiring" (7:21)
"But rather by all
that issues at God's order to humans stay alive." (8:3)
"That just as a
man disciplines his child, so the Lord you God disciplines you." (8:5)
"And now, O
Israel, what does the Lord your God ask of you except to hold the Lord your God
in awe, to walk in all His ways and to love Him and to serve the Lord your God
with all your heart and with all your being. (10:12)
It should be noted that
from the Written Law itself derives an expansion of the definition of Torah
authority so as to include the authority of the Oral Law, its sages and its
decisors, in every generation. From this it follows that even today, this
approach directs us to the authoritative explanation of chapters of the Torah
(and their parallels in Prophets and Scriptures) which deal with the conquest
of the land of Canaan. We find that in every generation our spiritual leaders
were alert to the dangers lurking in the aggressive inspiration which Jews - in
"similar" historical circumstances - might find in these chapters,
and they, Chazal, employed the Halacha as an instrument for restraining the
aggada. Chazal warned that the expulsion of the inhabitants and their
extermination was a mitzvah for its time, for later "came Sanheriv and mixed-up
the nations". Well-known is the discussion in the Bavli (Ketubot
110) which
not only constricts the Halakhic possibility of renewal of Jewish sovereignty
in Eretz Yisrael, but also limits the applicability of the mitzvah of personal aliya. "Galut" (exile) and "churban" (destruction) are defined not as specific conditions but as an
historical era, the "z'man
hazeh" (current period) of
the pre-redemption world.
We
are also familiar with the Ramban's position (in his reservations on Rambam's Sefer HaMitzvot) regarding the mitzvah
of conquering the Land today and 'not to leave it in the hands of others.' We
are also familiar with all the controversy which arose regarding these sources
with the establishment of the Zionist movement. It seems to me that
from the authority-oriented approach issues forth an unequivocal demand of
rabbis and Halakhic decisors to exercise extreme caution against applying the
conquest of Canaan narrative to current situations, lest the public err (as did
the calf-worshipers in their worship of God), and they bring upon the entire
nation an unavoidable punishment, a great catastrophe.
The
second approach is based upon the emphasis of the program more as an
educational tool for the shaping of the national character than as specific
laws. We read the parasha not as a list of orders to be meticulously obeyed,
but as a sketch of the desired national mentality, the result of social
structuring of civilized dialogue and suitable public ambience. Here are a
number of recommended deterrents to the danger of public aggressiveness, to the
"psychology of the masses":
·
"Do not fear
them... (7:17-18) -
courage, the sense of personal capability.
·
"Remember,
yes, remember" (ibid.) -
a long historical memory, of good and of bad; gratitude; and the understanding
of the significance of past events.
·
"The Lord you
God will dislodge those people before you little by little" (7:22) - historical patience.
·
"To walk in
His ways and to fear Him" (8:6) -
internalized subservience, i.e., autonomy cognizant of its limitations.
·
"Beware...
lest you eat and be satiated... and your hearts grow haughty" (8:11-14) - the dangers of
haughtiness.
·
"I warn you
this day that you shall certainly perish" (8:19) - instead of complacency, a
degree of apprehension of the unknown future, for there is no guaranteed
immunity against collapse.
The
early generations of religious Zionism were more cautious than their secular
colleagues about arousing national feeling, not letting it become
power-oriented. This second approach mandates return to educational restraints,
particularly in times when our sons and are called upon to protect the nation
and the homeland against murderous attacks. We must differentiate between acts
necessary for protection of life - and blanket exploitation of our clear military
superiority in order to oppress another people.
I
would like to suggest the following point as an additional key to the question
of our contemporary attitude to the conquest of Canaan by our fathers.
"It
is not because of your virtues and your rectitude that you will be able to
possess their country; but it is because of their wickedness that the Lord your
God is dispossessing those nations before you, and in order to fulfill the oath
that the Lord made to your fathers, Avraham, Yitzhak, and Yaakov." (9:5-6)
Our nation is measured by
two totally dissimilar criteria simultaneously. One is the
humanistic-relativistic, the other is divine-absolute. The first leads to
differing results in constantly fluid historical situations. At the conclusion
of the wilderness wandering, "the sin of the Amorite is full",
the Canaanite peoples were more wicked than we, and therefore - at that time -
"He revealed to His people His powerful works, in giving them the
heritage of nations" (Psalms 111:6). In another situation the exact opposite might have
occurred. Ashur, for instance can become God's instrument for punishment of
Israel. In my opinion, the parasha teaches us that under no circumstance must
there be confusion of this criteria with God's permanent moral demands of us,
as the chosen people, in light of the everlasting covenant with the fathers.
A few more words about the
historical circumstances in the era of the conquest of Canaan. The Torah
describes a world governed by the "win-lose" rules in the area of
international relations; the power of one nation is expressed by victory over
another. The reality in which Israel fears the powerful nations of Canaan is to
be replaced by a reality in which the nations of Canaan are defeated by Israel.
A nation's tranquil existence on its land is contingent upon the destruction of
its previous inhabitants and their culture. Descriptions of fertility and
health of humans, animals, and vegetable are contrasted to expressions of death
and oblivion. Certain passages call to mind the arbitrary world of the Scroll
of Esther:
"No
man will be able to take a stand against On
the very day on which the enemies of the
you;
terror of you and awe of you, the Lord Jews
had expected to get them in their power,
your God
will place upon all the land... the
opposite happened, and the Jews got their
And no
one could withstand them, for the enemies
in their power...
fear of
them had fallen upon all the peoples" (Esther
9:1-2)
(11:25)
Torah spoke in the language of humans: The Bible's
vindication of God in allowing evil to exist was suited to a world which
conducted itself that way. But let us not err by applying these principles in
later generations, certainly not in our times, when we see alongside the most
degenerate of peoples also the most progressive nations of the world with their
democratic governments.
In a reality of mutual dependence between a people
which returned to sovereignty in its land and other inhabitants of the land, we
must seek the constant principles in our parasha - in the divine criteria -
foundations for collective Jewish politics which are not based on
"win-lose", but on the effort to base our national welfare on a "win-win"
concept. Unfortunately, even today there are those who cling to "the
iniquity of the nations" as a desired reality, as the only possible model.
They pounce upon evidence of anti-Semitic activity as a great treasure, simply
because the only national self-conception known to them is that of "Esav
hates Yaakov". Our parasha is careful to differentiate between the command
to inherit the land of Canaan then - a command for that generation - and the
eternal Torah ethic of justice, which is based upon empathy:
Mark, the heavens and the heavens of the heavens
belong to the Lord your God, the earth and all that is on it! Yet it was to
your fathers that the Lord was drawn in His love for them, so that He chose
you, their lineal descendants, from among all peoples - as is now the case. Cut
away, therefore, the thickening about your hearts and stiffen your necks no
more. For the Lord your God is the God of Gods and Lord of Lords, the great,
the mighty, and awesome God, who shows no favor and takes no bribe, but upholds
the cause of the fatherless and the widow, and befriends the stranger,
providing him with food and clothing. You too must befriend the stranger, for
you were strangers in the land of Egypt. (10:14-19)
The 'stiffening of the neck' which we are
commanded to overcome is the insensitivity to the suffering of the other. The
might and courage of the Holy One, Blessed Be He, express themselves on the
military battlefield only occasionally; they permanently fuel the struggle for
changing the order of national priorities. Will we listen to His voice?
Leah Shakdiel lives in Yerocham works in
education.
Readers Write:
The Melody Returns
The editor of
"Shabbat Shalom" reviewed (Parashat Pinchas) Professor Simon's new
book, "Seek Peace and Pursue it". I have yet to read the book, and
was not present at the evening celebrating its publication. What I have to say
here relates only to the remarks printed in the editor's review.
This is not the first time that I protest what is
defined this time as "the root of the controversy" between the right
and the left in Religious Zionism.
In contrast to what has been said, I maintain that -
with the exception of extreme, negligible margins - all of the
religious-Zionist community sees great value in peace and in the settlement of
Eretz Yisrael. (I am not referring to the complete land, which is, in any case,
not entirely under our rule, and not about ruling of an alien nation - the
majority agrees that this is not in our interests).
My view of the controversy divides into two: Will concessions bring peace? The right believes it will not and the left believes that it will (or at least that the opportunity justifies the danger). This is not a controversy about principle; it is a debate on analysis of the reality.
The second aspect is - from the right's point of
view - utopian. Assuming that there is a partner with whom to talk and with
whom to compromise, what is the maximal concession possible? The extreme left speaks about an Arab
state in the boundaries of 1949 (although will not agree to the partition plan)
and on the extreme right the maximum concession would be an autonomous entity
within the boundaries of Arab settlement (but will not demand transfer). In
other words, everyone agrees in compromise; the difference is one of the price
(if somewhat recalls the sharp saying of George Bernard Shaw, we can only hope
that is it not too analogous to our situation). The argument here is related
more to the religious aspect, more from its emotional side; here, too, analysis
of the reality will have decisive influence. It should be noted that whereas in
the view of the right, this aspect has yet to reach expression, it is
convenient for the left to use it to illustrate the difference between itself
and the right (even if, as I claimed, here too the controversy is not so much
on principle).
Why, then, do the parties to the political debate
sharpen differences where none exist? To my sorrow it seems that it is done in
order to crystallize a self-identity. My analysis allows for a wide and
undefined rainbow of positions. In such a situation it is difficult to
crystallize "us" against "them", something necessary for
every movement (whether on the right or on the left).
Whoever is interested in the dialogue between the components of religious Zionism, would best pay attention to which questions he deliberates, and whether he really knows what bothers the other side.
Hillel Appelbaum
Editor's
Reply:
I am not aware of any statistical study of your
estimate of the situation within the religious-Zionist community; "would
that it be as you describe it", even though I am not certain that the
reality would correlate with your wishes, which I wholeheartedly share. In any
case, it does not seem to me that one can deny the existence of significant
messianic-nationalistic tendencies in the religious-Zionist community, on an
ideological basis (which is not accepted only by extreme negligible margins).
Halakhic rulings publicized in the name of rabbis identified with the
religious-Zionist community, and proposal of laws offered by its parliamentary
representatives quite clearly prove that there is a deep controversy between an
aggressive, messianic, nationalistic religiosity, and a different religious
Zionism, which is committed also to democracy, The controversy, to my great
sorrow, is not simply one about appraisal of the political situation. It is
possible that the roots of the ideological controversy lie in the understanding
of the election of Israel as a basic, inherent quality, as against
understanding this election as a demand for more ethical behavior. There is no
doubt, of course, that world-view and reality are interrelated, but the
differences are hardly negligible, and, in my opinion, were not intended merely
to facilitate the crystallization of a separate and independent identity.
Pinchas Leiser
Editorial Board: Pinchas Leiser (Editor), Miriam Fine (Coordinator),
Itzhak Frankenthal and Dr. Menachem Klein
Translation: Kadish Goldberg
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