Print PDF
By Rabbi Naftoly Bier
In דברים כ:ה-ח , Deuteronomy 20:5-8, the Torah enumerates those that are disqualified from entering into battle.
They are 1) one that built a new house and has not inaugurated it, 2) one who planted a vineyard and has not redeemed it. 3) one who has betrothed a woman and not married her… and in addition 4) one who is fearful and fainthearted.
רבי יוסי הגלילי explains that the latter refers to a person who is afraid he might die in battle due to sins that he has committed. The reason that the former three return home is to protect the dignity of the “sinner”, that others should not perceive that the “sinner” is not going to battle due to his negative past. The Torah would not have to add new exclusions if these were also people who had sinned; rather it is solely for the purpose of protecting another’s standing amongst one’s contemporaries.
If so, why does it say if the former three go to war “they will die”; they aren’t sinners?! Rashi answers that רבי יוסי is teaching if one doesn’t listen to the כהן ; if one doesn’t deem it necessary to protect another’s dignity; that is reason for the person to die in combat! This is the grave responsibility that the Torah places; to always see the צלם אלוקים , the godliness in all.
At the end of the פרשה, we are introduced to the paramount essentiality of every individual’s prestige and destruction. If a person is found murdered between two cities, the בית דין , the rabbinical leaders of the closest city must declare, “We didn’t spill the blood.” Why? Who would think they would?
Of all the values entrusted to the leaders of a community, human life (dignity and nobility of every individual) takes first place. Here we are dealing where a slain person is found lying in an open field under circumstances which constitute downright mockery of the leaders who didn’t enforce the law and imbue the value of human life to the constituents. (Rav Hirsch)
They must articulate that when the person left our town, city, we escorted him on his way out. By doing so, they were expressing that this person was an essential part of our community and we are grateful for all that he/she is. If not, we are robbing them of protection.
The מהר“ל ( ח: סוטה מו ) explains in two ways:
1) If a person is truly recognized as a part of a community, part of a productive integrated society, in שמים (Heaven) one is viewed as a necessary component of Hashem’s active world.
2) Only a צלם אלוקים, a person who is considered an emulation of Hashem is protected by מלאכים, angels, from “disaster”. If people devalue and in turn demean a person, their security is marginalized.
On the contrary, one who escorts someone, one who dignifies another, is blessed with life due to awarding one the true gift of life, “You are important!” see: (גמרא סוטה מו)
In בראשית, Genesis 21:33, it states: “And he (Avraham Avinu) planted an אשל in באר שבע and there he proclaimed the Name of Hashem.”
אשל- אכילה, שתיה (שינה), לויה , a place where he gave to eat, drink (sleep) and escorted the guests. If one removes the “ל”, one is left with “ אש ”, fire. To feed the impoverished without dignifying them is akin to murdering them.
“And he called…” After enjoying all of the delicacies, wine, meat- provided by Avraham Avinu, the guests would rise to bless him. He said to them, did you eat my food? No it’s G-d’s food! They would then 1) recognize Hashem, 2) praise Him and 3) bless Him!” (Rashi ibid quoting Sotah 10b)
It is apparent that during the meal itself, there was no discussion about G-d, rather Avrohom Avinu spent the time conversing with them about what was important, interesting to his guests, thereby validating them by respecting their interests. Only then did he encourage them to recognize that there is a Creator! Yes, before trying to convince one, one must first caringly validate them as an important person- the guests understood that Avraham’s extraordinary kindness and unique sensitivity was a result of his belief in the Creator and his intuitive understanding that therefore one must treat all accordingly. Due to this manifestation of what results when one acknowledges a Creator, they were inspired to accept the idea of monotheism. And then he escorted them on their way to their destination! If there is a G-d, you are important!
This idea explains that though Hashem was in conversation with Avrohom Avinu, when he recognized that three sweaty, thirsty idol worshippers were in need of shelter and food, he excused himself from Hashem to take care of them. He even asked Hashem to wait until he completed his task of taking care of his guests! Yes, every person, no matter who, are creations of Hashem; and Hashem wants us to treat them accordingly.
The רמח“ל, מסילת ישרים, Paths for the Just at the end of Chapter 19, teaches that the truly righteous person is one that dedicates oneself to the needs of others, including those who lead non-spiritual lives, and prays and intercedes to elevate them.
Just as a father loves another who truly loves his family, so too Hashem endears Himself to those who love all His children, ennobling them and extolling their virtues.
We are living in an era, where the value, dignity and nobility of humans has unfortunately diminished, the Torah is emphatically demanding from us that we must value and respect everyone as a creation of Hashem, all are dear to Him. It is imperative to feel and absorb the pain of all the tragic happenings of this past year to our dearest brethren in Eretz Yisroel and worldwide.
