Parshas Ki Seitzei - Amon, Moav and Us

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August 16 2018
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In the course of enumerating various forbidden unions, the Torah discusses the nations of Amon and Moav and states that their (male) progeny (should any of them convert to Judaism) are eternally forbidden to marry into the Jewish People. After presenting this prohibition, the Torah elaborates:


Because they did not advance toward you with provisions of bread and water on your way forth from Mitzrayim, and because he (Moav) hired Bilaam son of Be’or to curse you. But Hashem your God did not listen to Bilaam, and He transformed the curse into a blessing, for Hashem your God loves you. You shall not seek their peace or wellbeing, all of your days, forever.” (Devarim 23:6-7)


Why does the Torah focus extensively on this background information regarding Amon and Moav? In the case of Edom and Mitzrayim, whose progeny (should they convert to Judaism) are banned from marrying into Klal Yisroel for only three generations (ibid. v. 9), we find no such elaboration to explain the background behind their marriage ban; why is the case of Amon and Moav different?


It may be suggested that by elaborating in the case of Amon and Moav, the Torah is dispelling a potential misconception and clarifying an otherwise unknown idea. One might have assumed that the prohibition to marry people descended from Amon and Moav is of a retaliatory nature - after all, just like these nations sought to harm us, so too must we now shun them. The Torah therefore clarifies that this is not so, as it emphasizes that Hashem prevented harm from occurring and actually converted evil plans into a major berachah for us. No damage was done, and good actually emerged.   


Thus, contrary to what one might have been assumed, the prohibition on Amon and Moav is not “payback”; rather, it is a reflection of the existential character of these nations, whose actions demonstrated this character, thereby rendering these nations perpetually unfit for marriage into the Jewish People. This is the Torah‘s message. (V. Targum Yonasan b. Uziel on v. 7, which eminently supports this interpretation.) Amon and Moav are inherently of negative character and do not qualify for incorporation into Klal Yisroel.


Why does this concept appear in Parshas Ki Seitzei? This entire topic seems to be a departure from the general themes and flow of the parshah.


Parshas Ki Seitzei has two very unusual qualities to it. Firstly, it starts with an odd and negative scenario – the instance of Eishes Y’fas To’ar, a heathen woman captured by a Jewish soldier during war, with whom he is permitted to be intimate under limited circumstances. The Medrash explains that this is a very undesirable situation which the Torah permitted as a wartime concession, and that one who takes an Eishes Y’fas To’ar will end up with major trouble down the road. In order to discourage taking an Eishes Y’fas To’ar, the Torah imposes various rules that are designed to make the heathen woman extremely unappealing to her Jewish captor. (V. Rashi, from Sifri, on Devarim 21:10-21.)


The second quite unusual quality of Parshas Ki Seitzei is its repeated presentation of progressive chains of events, as explained by the Medrash, in which one who sins finds himself on a path to further, new sins, and one who performs mitzvos finds himself on a path to additional mitzvos. (“Mitzvah goreres mitzvah” and “aveirah goreres aveirah”.) Thus, Chazal tell us that one who takes an Eishes Y’yas To’ar will come to dislike her and will bear a Ben Sorer U’Moreh (Wayward and Rebellious Son), as per the adjacency and sequence of these concepts in the parshah. So too do Chazal explain that the mitzvos of Shilu’ach Ha-Ken (Sending Away the Mother Bird), Ma'akeh (Fence for Elevated Property), Lo Sacharosh (the prohibition to plow with different animal species together), Tzitzis and Sha'atnez appear adjacent and in sequence (ibid. 22:6-12), to teach that if one performs Shilu’ach Ha-Ken, he will merit to build a house and fulfill the mitzvah of Ma'akeh, after which he will have vineyards and fields to plow, followed by the acquisition of nice clothing. (V. Rashi, from Medrash Tanchuma, on Devarim 22:8.)


Chazal further tell us that if one hates his wife (ibid. 22:13), he will come to speak evil (ibid. v. 14), as aveirah goreres aveirah - one sin leads to another sin. So too regarding immodesty leading to adultery (ibid. v. 23), promiscuity leading to hatred (ibid. 24:1-3), and many other such cases in the parshah, as invoked by Rashi from Sifri.


Aside from the parshah commencing with the case of Eishes Y’fas To’ar, why does it feature so many scenarios of aveirah goreres aveirah (and a few situations of mitzvah goreres mitzvah)? Are these unusual qualities of the parshah in any way related?


In the cases of aveirah goreres aveirah, the individual is on a negative spiritual trajectory. The Jewish soldier succumbs to his lust, he then parents his child improperly and ends up raising a Ben Sorer U’Moreh. Promiscuous and immodest individuals end up in far deeper trouble, the hater ends up speaking evil (and not just harboring evil sentiments), and so forth.


One who is on such a negative path, with each of his transgressions leading to even worse actions, finds it very difficult to extricate himself and start afresh; he feels submerged in sin, as his deeds and attitude are in a downward spiral. He might even believe that he is stuck in an inescapable pit of spiritual quicksand and that his essence has been corrupted beyond repair, as he descends deeper and deeper to new levels of defilement.


This is precisely the parshah's connection with Amon and Moav, for Hashem tells us that it is they who have profound and existential character flaws - whereas others, such as ourselves, are redeemable and can reverse course, no matter how far we feel we have drifted. This theme of shifting course in the face of inertia and decline is the underlying message of Parshas Ki Seitzei. The Jew will find that unless he is zealous about his commitment to Hashem, he will naturally get derailed and stuck on a trail of aveirah goreres aveirah. But he should not and is not allowed to give up! He must look to the opposite course, which is fully available to him, of mitzvah goreres mitzvah, and take firm and decisive action to pull himself up and switch gears toward self-redemption.


Parshas Ki Seitzei commences with the odd and almost unimaginable scenario of Eishes Y'fas To'ar and proceeds to teach about aveirah goreres aveirah so as to warn us to be vigilant and proactive in our avodas Hashem (service of God) by demonstrating what happens if we let down our guard. The parshah then proceeds to the theme of mitzvah goreres mitzvah, providing the proper path, which is attainable by all. In order to inspire us to change for the good and realize that there is nothing about us to hinder such change, even if we feel inextricably immersed in sin and spiritually contaminated beyond belief, the Torah contrasts us (and other nations) with Amon and Moav, who have adopted an existential negative identity.


Let us always be ready to recalibrate, as we strive and pray to be on the path of mitzvah goreres mitzvah.


 


 

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