CHUKAS
Shoftim 11:1–33
Hashem’s Perpetual Concern for His People
This week’s Haftarah sheds a ray of light on our dark and troublesome exile. It teaches us that irrespective of our worthiness Hashem will always respond to our pleading with Him for our salvation.
Hashem’s Atypical Response
Sefer Shoftim is replete with experiences during which the Jewish people followed the foreign influences of their Canaanite neighbors. In response to this, Hashem’s policy was to incite a foreign nation to war with the Jewish people. The Jewish people would typically recognize their wrongdoing, repent, and then plead with Hashem for His salvation. Subsequently, Hashem would send them a leader who would successfully defeat the enemy and continue leading them to their return to Hashem. One such experience was with the nation of Amon, whom Hashem sent to awaken the Jewish people to the severity of their atrocious behavior. Amon forced its way into Eretz Yisrael, and the Jewish people became petrified. They immediately turned to Hashem for assistance, but this time He responded with severe words of reprimand. After absorbing their shocking response, the Jewish people began sincerely repenting, and a new Jewish leader, Yiftach, was inaugurated.
Inferior Status
Our Haftarah begins by portraying Yiftach as a person far from perfect. Yiftach was not from any accredited descent and was therefore rejected by the elder family members. He left home and developed a following of undesirable individuals. But now, in the Jewish people’s time of grave distress, the elder family members approached him to represent the Jewish people and lead them in battle against Amon. Yiftach responded favorably with one condition: that if Hashem delivers Amon into Yiftach’s hands, then the Jewish nation will appoint him their leader. After their affirmative response, Yiftach rose to the occasion and, acting as Israel’s protector, delivered a powerful message to Amon’s king.
He stated unequivocally to the king that Hashem is the one who defeats major world powers, and he proceeded to blame the king for claiming that the Jewish people stole his land, when in truth, Hashem had defeated the mighty Emorite powers and delivered their land into Jewish hands. Yiftach then went to the famed site of Mitzpeh and, together with a large segment of the Jewish nation, beseeched Hashem to defeat Amon and rescue the Jewish people. Hashem responded favorably, and Yiftach, armed with bold courage and strength, defeated the entire nation of Amon. (Metzudos Dovid 11:11)
Many have questioned the peculiarity of this victory. On record, this is the first time in Jewish history that the Jewish people were led by an individual so inferior in spiritual and moral stature. If Hashem ruled that the Jewish people deserve a miracle, couldn’t He have chosen a more qualified person through which to perform His miracle? In addition, why were the Jewish people so desperate that their only choice was a man of Yiftach’s lowly stature?
Atrocity Beyond Belief
We can suggest the following approach, based on a careful analysis of the collective Jewish nation’s stature at the time. As mentioned, Hashem responded to their initial plea for assistance with sharp words of reprimand. Since we can safely assume that they would never approach Hashem without some degree of remorse over their sinful ways, why was Hashem’s response this time so different than usual?
The answer to this is found in the verses preceding our Haftarah that state, “The Jewish people continued to act badly in Hashem’s eyes, and they worshipped the B’aalim and the Ashtoros… and they forsook Hashem and did not serve Him.” (Shoftim 10:6) Rashi explains that this was the first time the Jewish people completely forsook Hashem and did not even serve Him at all. (Rashi ad loc.) Hashem viewed their total rejection of their true source of provision and protection as an unforgivable wrong. Therefore, even when they began their process of return to Him, they were not warmly received, but were instead likewise rejected, and their initial gestures of return were not welcomed.
Unbefitting Leader for Unbefitting People
One could conceivably explain that after they totally severed their connection with the Master of the Universe, Hashem demanded of them extraordinary efforts to prove their sincerity and commitment to Him. This is evidenced by the Jewish people’s response to their sharp reprimand wherein they told Hashem, “We have [severely] sinned, [therefore] do with us as You see befitting to do, but please save us today.” (Shoftim 10:15) We see from this that the Jewish people recognized the extent of their inexcusable behavior, and they therefore told Hashem that they realized that serious consequences awaited them to atone for their atrocities. It then states, “They removed the foreign deities from amongst themselves, and they served Hashem, and Hashem could not tolerate their pain any more.” (ibid 10:16) These final words suggest that the Jewish people truly did not deserve Hashem’s salvation, but because He cared so deeply about them, He came to their assistance, irrespective of their unworthiness. Indeed, Malbim quotes Rambam who explains that Hashem’s decision to save them was solely based on their suffering. After all, how much more suffering could they be subjected to and continue to endure (without total rebellion)?! (Malbim ad loc. and Moreh Nevuchim 1:41)
In view of the above, we gain insight into the peculiar appointment of Yiftach as a Jewish leader. In truth, the Jewish people did not deserve open miracles or leaders of stature. Their sole merit to exist was based on Hashem’s unwillingness to watch them suffering. Therefore, Hashem chose Yiftach, the man who best reflected the timely status of the Jewish people, to be their leader. Open miracles and direct contact with Hashem were not in order at this point, so a leader of Yiftach’s stature was chosen for the task. Although the Jewish people did not deserve overt miracles, yet a Heavenly response was appropriate. Since Yiftach and a major segment of the Jewish people had gathered at Mitzpeh and beseeched Hashem for His assistance, He defeated Amon and restored peace to the Jewish people.
Hashem Protects Even the Rebels
This experience is paralleled in this week’s Parsha. After the passing of Ahron and after a faint defeat from a Canna’anite nation, the Jewish people became fearful of the inhabitants of their Promised Land, led a serious rebellion, and headed back to Egypt. The devout Levites chased after them and successfully redirected their thinking, and the Jewish people regained their courage and returned to their path towards Eretz Yisrael. However, their diversion gave rise to disgust and exhaustion and concern over their extended stay in the desert. (Rashi to Devarim 10:6) They subsequently staged a serious complaint against Hashem and Moshe, and they claimed that they would probably never reach Eretz Yisroel. Hashem immediately responded and sent poisonous snakes that killed a large number of rebels. After realizing their wrongdoings, they pleaded with Moshe, who interceded on their behalf and successfully calmed Hashem’s wrath. (Bamidbar 21:5–9)
Chazal reflect upon this incident and deduce from the Torah’s wording that Hashem remained angry with the Jewish people long after they recovered from their punishment. (Bamidbar Rabba 19:24) Apparently, their complaint left a serious stain on the Jewish people’s character and diminished their close connection with Hashem. Yet, as we continue reading the Parsha, we discover that Hashem subsequently assisted His people and miraculously defeated the Emorites. In fact, He leveled a mountain to crush all the Emorites who were hiding inside its caves preparing to ambush the Jewish people. Chazal explain that after all members of the previous generation (who had forfeited their right to enter Eretz Yisroel) had perished, Hashem looked favorably on the next generation. Therefore, although they had not fully reestablished close association with Him, His compassion for them did not diminish. Accordingly, when the mighty Sichon waged heavy war against the Jewish people, Hashem came to their immediate protection and destroyed the entire Sichon empire! (Rabbeinu Bachya 21:10, Radal to Bamidbar Rabba ibid)
Hashem’s Unconditional Care for His People
We learn from both of these incidents the extent of Hashem’s concern and feeling for His people. Although both situations left much room for improvement, Hashem did not forsake His people. True, they did not deserve His assistance, however, once they sincerely turned to Him, they deserved a favorable response. In a similar manner, we realize how much improvement our generation needs. Yet, as in all times, we may rightfully approach Hashem for our salvation. Hashem’s perpetual concern for His people will always be present, irrespective of how truly deserving we are of it.