When do we win wars?
The Jerusalem Talmud compares wars that happened in two different eras - the era of David and the era of Ahab, and so it says:
David's generation were all righteous but because they had falsifiers (informers and slanderers) they would go to war and these people would fall, but they would win the war... but Ahab's generation were idolaters and because they had no falsifier they would have gone to war and been defeated.
The Midrash cites additional sources and provides evidence for these statements. In David's generation, he was handed over to Saul many times by informers. Even later in his life, many times things were said and done in his kingdom by slander. On the other hand, in Elijah's generation, Ahab's "House manager", Obadiah, hid 100 prophets in a cave, fed and gave them water during the years of drought - this is something that cannot be kept a secret. Nevertheless, when Elijah stands on Mount Carmel and says that he is the only prophet of God left, not one person reveals to King Ahab the fact that there are 100 other prophets hidden. This happens despite the fact that the majority of the people pray to idols.
To understand the depth of things we will come back to this midrash a little later on. In this week's parasha, the laws of the leper are mentioned at length and at the center of the narrative is the commandment to remove the lepper from the camp. This means from the tabernacle, Temple and from the camp of Israel, and this is how Rabbi Hirsch writes about it:
(In the book of Deuteronomy there is a concise description of the law of leprosy) and this is what it says there: "Be careful of the plague of leprosy, be very careful and do whatever the Levite priests instruct you when you are commanded to do; remember what the Lord your God did to Miriam on the way out of Egypt."
It is clear that these words allude to the narrative in the book of Numbers, in chapter 12. Miriam was afflicted with leprosy because she spoke slander about Moses - and was locked up outside the camp for seven days; It is said there, that the leprosy and the quarantine are a sign of God's anger at her words. ... This is how leprosy, which was sent by God, must be understood. This punishment was imposed as a result of a social sin, which as it is described before us, is both slander and pride. ... It is therefore found that every leprosy lesion must be seen as a punishment for a social sin; The quarantine instructs the affected person that God's finger "touched" him: he was deprived of the right to stay in the social sphere of the temple or the camp of Israel... Only those who act righteously in their relationship to society, are entitled to enjoy their own home! He who subverts the peace of his neighbor's house, will not be quiet in his house.
Rabbi Hirsch explains that the sin of slander is a sin that breaks up society, and therefore the punishment of the one who speaks slander is leprosy, which will cause him to leave the boundaries of society - he has lost the natural and spiritual right to be part of God's congregation.
Now, let's go back to the midrash that was quoted in the Jerusalem Talmud. It doesn't matter how many mitzvot one observes or violates in matters between a person and a place, as long as there is social unity - it is possible to win a war, but when the social contract is violated, the losers will be the people of Israel.
Rabbi Meir Simcha of Dvinsk sums up these things in a sharp and clear way:
"If the congregation is corrupted by idolatry and lewdness, it is said, "You dwell in your uncleanness." But in the manners of slander and controversy, it is written, "Deceit in the heavens, the shkina has been removed from your midst." (Mosach Hochma, Parashat Beshelach)
Things are amazing. The Almighty is ready to support a nation of idolaters. As long as they feel themselves to be brothers and one nation - He will dwell with them in their impurity. On the other hand, even if they all observe mitzvot but there is no unity among them, the Almighty will not come to their aid. It is not only about a natural reality but also about guidance on how to behave and how God leads His people.
Ahab's generation understood something very fundamental, it is possible to disagree on the most fundamental things - even on the worship of God versus pagan worship and still be united - unity is even more important than observance of all the commandments.
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On The Day of Remembrance, we remember the role models who gave their lives for this value. We remember our soldiers - our saints who in their death commanded us this sacred value. A symbol that our "togetherness" is deeper than any other value no matter how great it may be. They were ready to pay with their lives so that we would live, and did not ask themselves what opinions or values ​​we believe in. They gave their souls as brothers in spirit and commanded us to behave in the same way not only in death but also in life. The things that emerge from the Midrash, the Parsha, the Day of Remembrance and the events of the time touch the heart and the deed - we must speak well of our brother and wish for their good, regardless of their attitudes and views.
Shabbat Shalom, Matan Schneeweiss
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