And when a man shall sanctify his house to be holy unto the LORD, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand. (Lev. 27:14)

 

 

And he shall add a fifth - that it and its fifth will be five, and so too with a house and a field and an estate, and in the second tithe. And the reason is that when the owner sanctified it, he was lenient with himself and is contemptuous of the matter, saying, anyway it all belongs to me, so it is enough if I give such and such. And therefore the Torah said that he must add a fifth to the estimate. But in dedication we did not find that if he sanctified movable goods that the Bible says he must add a fifth if he comes to redeem them, and since the Bible did not insist on the money, Shmuel said that something sanctified that is worth a maneh, if a part of it that is worth only a prutah is defiled, the whole things is defiled.

(Hizkuni Vayikra 27:13)

 

And behold, the Torah did not want a person to sanctify anything that could not be sacrificed on the altar, without deriving any benefit from it for his fellow, because the Torah did not want a person to do a holy act desirable to his God (except sacrifices, such as when he voluntary makes a burnt offering) if the act gives no benefit to his fellow. Therefore the Torah commanded that immediately after sanctifying something, one must give its price to the house of the Lord and to the Priests, and afterward the thing will remain in one's possession as something sanctified, and if afterward one wants to bring it into the secular realm, one must give another fifth and redeem it, and then one can use it as one wishes.

(Shmuel David Luzzatto, 27:12).

 

 

Security and Redemption

Pinchas Leiser

Just a bit more than two weeks ago we celebrated Israel's sixty-third Independence Day. Tomorrow will be Lag Ba'omer, and in another ten days Jerusalem Day will come, marking one of the central milestones in the history of the state: the Six Day War. Each of these dates in the Hebrew calendar has a messianic connection.

It cannot be denied that the existence of the State of Israel and the accessibility of places of historical importance have created a feeling of pride and also of security for every Jew. Similarly, forty-four years ago, when Motta Gur, then the commander of the paratroopers, announced, "The Temple Mount is in our hands," there was an atmosphere of exaltation both in Israel and abroad. Similarly, the meaning of Lag Ba'omer is connected in the Aggadic tradition to Rabbi Akiva and his disciples, to Bar Kokhba, and to Rabbi Shim'on bar Yohai.

However, it still seems premature to me, historically speaking, to estimate the meaning of the events of our time "for all generations"; just as it seems to me that we are incapable of deciphering the plans of the Holy One regarding the redemption of Israel and the coming of the messiah, in contrast to theological approaches that seek to read these or other signs as announcing the end of days, and in contrast to certain Haredi opinions, that regard the establishment of the State of Israel as a rebellion against God.

From this point of view, the question of the security of our dwelling in the Land of Israel is certainly relevant. Is there any unconditional promise "that we will dwell in security in our land," a kind of "divine insurance policy"?

The Parasha that is read on this Shabbat relates to the question of the security of our presence in the Land, but the root Bet-Tet-Het appears for the first time in the story of the slaughter committed by Shimeon and Levi against the men of Shekhem, and here is the verse in question:

And it came to pass on the third day, when they were sore, that two of the sons of Jacob, Simeon and Levi, Dinah's brethren, took each man his sword, and came upon the city safely [the KJ translation reads "boldly"], and slew all the males. (Gen. 34:25)

The word translated as "safely" is "betah." In contrast, the expression "levetah" is used in the Parashot of "Behar" and Behuqotai" as a promise that we will live in safety in our land:

Wherefore you shall do my statutes, and keep my judgments, and do them; and you shall dwell in the land in safety. (Lev. 25:18) And the land shall yield her fruit, and you shall eat your fill, and dwell therein in safety. (Lev. 25:19) And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and you shall eat your bread to the full, and dwell in your land in safety. (Lev. 26:5)

In contrast to our Parasha, in Parashat "Reeh," the expression "betah" (safely) is used:

But when you go over Jordan, and dwell in the land which the LORD your God gives you to inherit, and when he gives you rest from all your enemies round about, so that you dwell safely (Deut. 12:10).

Can we learn anything from the difference between the two expressions? Further, can examination of the difference help us understand the divine promise regarding the security of our presence in our land?

In the story of the slaughter in Shechem, the commentators are divided in their understanding of the word "betah" (safely):

Rashi relates to Jacob's sons' feeling of security, saying that it was because the men of Shechem were in pain, an interpretation possibly reflected in the KJ translation, whereas a Midrash says that they were confident in the power of Jacob's prayer. According to the former interpretation, their confidence derived from their advantage over the recently circumcised men of Shechem, whereas the Midrash attributes their confidence to prayer. But both interpretations relate the feeling of security to Jacob's sons.

In contrast to both of these interpretations, many commentators who are concerned with the literal meaning (Onkelos, Rabbi Shmuel ben Meir, Shmuel David Luzzatto, and Reggio) attribute the sense of safety to the men of Shechem. Here is Luzzatto's interpretation:

"And they came to the city in safety" - that is, they dwelled in safety, because every use of the term "betah" in the Bible refers to the residents, as Rabbi Shmuel ben Meir says, and as Onkelos translates. The Yerushalmi translation into Aramaic concurs, but Rashi and the Midrash (Bereshit Raba 80,9) states that it applies to Shimeon and Levi.

The people of Shechem felt secure. Did their feeling of security derive from overconfidence, typical of people living in their own city on their own land? Can we explain it by the trust they placed in Jacob and his sons, who had promised "to be one nation" on condition that all the males were circumcised? In any event, in retrospect it is clear that they had nothing to depend on.

Regarding the expression in Parashat Reeh, in "Ha'emeq Davar" (The Depth of the Word) by the Netziv (Rabbi Naftali Zvi Berlin) we find:

"So that you dwell safely" - you will no longer fear the ghosts and evil spirits that dwell in the desert, and therefore, "and the place will be."

 

This commentary attributes the feeling of security to the people who dwell on their land, who do not fear the uncertainty characteristic of life in the desert. This also emerges from the words of Abraham ibn Ezra:

And in truth the meaning of "rest" is that He let them rest, and "the inheritance" is that you will dwell in safety.

Thus it could be that a nation that dwells on its own land and has defeated its enemies has a basic feeling of security, and this feeling derives from the very dwelling in the land, and it gives those who live there a sense of rootedness. This natural feeling is not unique to one nation or another. It belongs to any nation that dwells on its land and is rooted in it. The expression, "and you will dwell in safety," should just be understood as regarding the connection to the land as something natural and self-evident. As noted, unlike the expression "veyashavtem betah" (and you shall dwell safely), which appears both in the story of Shechem and in Deuteronomy, in the Parashot "Behar" and "Behoqotay" we find "veyashavtem levetah."

Rabbi Samson Raphael Hirsch distinguishes between the two expressions as follows: "levetah" [in safety] refers to political security against the outside, and "betah" [safely] refers to confidence of flourishing from within:

It does not say "and you shall dwell in safety" here, but rather "and you shall dwell safely." The very dwelling, the way we dwell in the land, will be a source of security, it will give us safety; it will cause us not to need defense from enemies nor to need security against blight. Thus it states, "and you will eat your fill." Our way of eating will bring about a blessing and abundance. This will be if we organize our dwelling and our eating according to laws and statutes.

"On the land" - on it. The land will bear us - in contrast to: "and the land will vomit out its inhabitants" (Lev. 18:25).

According to this interpretation, we can read verses 17-19 of Ch. 25 as a single unit: verse 17 forbids exploitation - and in particular, according to the Sages, injurious speech. Verse 18 should be read as defining the manner of our dwelling in the land, our behavior in it and toward it. In all these verses, indeed from all the chapters in our Parasha, it is clear that we are not dealing with an unconditional promise, but with a covenant.

Perhaps the natural, earthy feeling of dwelling in security is necessary as a first stage in forming a connection with the land; and in that sense, we are no different from any nation dwelling on its land, in need of minimal stability in order to feel secure. There were long periods in Jewish history when we were deprived of this natural feeling. Our parents also experienced a radical feeling of existential insecurity during the Holocaust, and, largely, the existence of the State of Israel effectively changed the sense of security of Jews in the world. Although the problem is that sometimes Jews in the world are injured because they are identified with the State of Israel, this does not contradict the altered existential feeling.

At the same time, "to dwell in safety" is not a self-evident matter that takes place automatically. The promise, "and you shall dwell on the land in safety," is conditional on observance of the covenant and depends to a great degree on the way we manage our lives in the land: Are we subservient to the land or to any other property, so that we forgot not to defraud our fellows or the stranger? Are we scrupulous about not lending money for interest? Are we aware of the rights of workers, or are we tempted to retain a class of slaves?

Do we maintain the correct balance between the means invested in creating a feeling of living securely and responsiveness to the challenge of living "in safety" in our land?

Pinchas Leiser, the editor of Shabbat Shalom, is a psychologist.

 

 

And i will grant peace in the land, and you shall lie down untroubled by anyone; i will give the land respite from vicious beasts, and no sword shall cross your land.

(Vayikra 26:6)

 

Peace as Challenge and Blessing

And no sword shall cross your land: You shall be unaccustomed to using the sword.

(The NeTziV Mi'Vollozhin's Ha'Emek Davar)

 

Social peace shall be added to political peace: the events of war that occur outside of your land - even if they are close to your border - will not involve you.

(Rabbi S.R. Hirsch, ad loc)

 

The Laws of the Torah Were Intended to Mold a More Ethical Person, Lest He Be Draw by His Evil Inclination

...It appears to me that when Scripture says the thing vowed and its substitute shall both be holy, it is similar to and if he who has consecrated his house wishes to redeem it, he must add one-fifth to the sum at which it was assessed, and it shall be his -The Torah understood man's deepest thoughts and his evil inclination. Man's nature leads him to increase his possessions and safeguard his property. Even though he made a vow and consecrated [something belonging to him] he is liable to reconsider and redeem it for less than its real value. [So as a precaution against this] the Torah ruled that if one redeems [consecrated property, reestablishing his own ownership of it] for himself, he is to add a fifth [to the price he must pay to buy it back]. If he consecrated the body of an animal, he is liable to regret it, and since one cannot redeem such an animal, he might replace it with a less valuable animal. If you permit him to replace a poor [animal] with a better one, he may replace a good [animal] with a worse one, claiming, "It is a good [animal]". Therefore the Torah forbade exchange [altogether], and if one does exchange [animals] he is to be fined as is written, the thing vowed and its substitute shall both be holy. All of these [laws] are [given] in order that one rule over one's inclination and correct one's ideas, and most of the Torah's regulations are but counsel from afar, from the Master of Counsel, for perfection of ideas and the straightening of acts. And so it is written Indeed, I wrote down for you a threefold lore, Wise counsel, To let you know truly reliable words, That you may give a faithful reply to him who sent you.

(Mishneh Torah, Rambam, Hilkhot Temurah 4:13)

 

Historical Processes and the Vision of the End of Days

Prior to the coming of the Messiah, falsehood will rule the world, and this is a major sign of these times that our salvation is close, and therefore falsehood gains much strength and power, even amongst people whose vocation is the search for truth. Every man is need of great reinforcement, lest he fall into the trap of falsehood... and one who is ensnared in this trap and falsehood rules his personality is to be much pitied.

(Shem MiShemuel, Behukotai, p. 368)

 

All the days of The World to Come, will be entirely feasting and drinking, joy and holiday, rejoicing and thanksgiving, happiness, joy and laughing, praise and benediction, tranquility and security, life without sorrow, good days without grief and years without misfortune and without distress, without the Evil Inclination and the Angel of Death, without fear and without trembling, without quarrel, without trials, without crying, without alarm, without war, without controversy, for there will be peace throughout the world, as is written The lowly shall inherit the land, and delight in abundant well-being... (Tehillim 37:11) From where do we know [that the end of days will be marked by] no war and controversy? For it is written, And I will banish bow, sword and war from the land (Hosea 2:20), [And from where do we know that] all inhabitants of the world will dwell in peace? It is written, I will grant peace in the land (Vayikra 26:6).

(Batei Midrashot, Midrash Otiyot D'Rabbi Akiva (version II), 2)

 

 

Great is peace

Said Rabbi Yehoshua ben Levi: Great is peace, for peace is to the land as is yeast to the dough. Had not The Holy One, Blessed Be He, given peace to the land, the sword and wild animals would have bereaved man. What is the source for this? It is written "And I will bring peace to the land" - and 'the land' means Eretz Yisrael

(Tractate Derekh Eretz Zutta, Chap. Hashalom 1)

 

Should you say: There's food and there's drink - yet if there is no peace, there is nothing?! Said the Torah: "I shall bring peace to the land" -thus teaching us that peace outweighs everything. And so does it say: "I... make peace and create woe" - teaching that peace outweighs everything.

(Sifra, Bechukotai, 1)

 

 "I will bring peace to the land" - Scripture continues to explain how you sit in security, for even though it may not be necessary to leave the land for the sake of sustenance, there is no proof that you may not have to travel from place to place in order to guard over the land. Regarding this, the Torah says that not because of civil war - for there will peace in the land - nor for the sake of war with the nations... "the sword will pass through your land" - you will not be accustomed to wielding the sword.

(Haamek Davar, Vayikra 26:6)

 

 

 

 

 

 

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Oz Veshalom-Netivot Shalom is a movement dedicated to the advancement of a civil society in Israel. It is committed to promoting the ideals of tolerance, pluralism, and justice, concepts that have always been central to Jewish tradition and law.

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