“כי תצא למלחמה על אויביך”
“When you go out to war against your enemy ….”
War – it is something we try our best to avoid, yet, we know it to be a reality of our national existence. We understand the difficult truth that national survival often entails difficult battles. Yet, the Torah also understands that not everyone is fit for battle. As the Jewish army prepares to meet its enemy, the Kohen stands before the assembled troops and announces those who are exempt and ordered to return home.
“And the officers shall speak to the people, saying, what man is there who has built a new house and has not [yet] inaugurated it? Let him go and return to his house, lest he die in the war, and another man inaugurate it. And what man is there who has planted a vineyard, and has not [yet] redeemed it? Let him go and return to his house, lest he die in the war, and another man redeem it. And what man is there who has betrothed a woman and has not [yet] taken her? Let him go and return to his house, lest he die in the war, and another man take her (Devorim 20:5-7).”
What is the common denominator between these exempted individuals? Each of these men will be focused on something other than the battle. For the soldier to be effective he must think of nothing other than subduing the enemy. If his thoughts are diverted to home, family, or if he longs to enjoy the literal fruits of his labor – he becomes a liability and puts his fellow soldiers in danger. The Kohen orders these individuals to leave the front and serve the war effort from home.
However, there is one additional exemption that is particularly intriguing; “And the officers shall continue to speak to the people and say, “What man is there who is fearful and fainthearted? Let him go and return to his house, that he should not cause the heart of his brothers to melt, as his heart (Devorim 20:8).”
The Talmud (Sotah 44a) quotes two opinions as to the meaning of “fearful and fainthearted.” Rabbi Akiva explains that it literally refers to one who is scared of the “drawn sword” – this individual is simply too scared to fight. Rabbi Yossi HaGlili explains that it refers to someone who is fearful of the sins he has committed. The solider is concerned that as a result of his sinful behavior, he may not deserve spiritual protection during battle. What types of sin are we discussing? The Talmud Bavli (Babylonian Talmud) answers that we are referring to one who speaks between putting on the Tefillin of the arm and the Tefillin of the head. Such an individual has committed a sin that excuses him from going to battle. The Talmud Yerushalmi (Jerusalem Talmud) explains that it refers to one who speaks between Yishtabach (the concluding blessing of Psukei D’Zimra, introductory psalms in the morning service) and Yotzer Or (the opening blessing of the blessings of Shema). An individual who spoke during these prohibited times during prayer would not go to battle.
How are we to understand these two views? Although neither of these behaviors is “praiseworthy,” they hardly seem to represent the type of sinful behavior for which one would worry about losing Divine protection during battle.
