Chavarah- Jewish Community Learning

A blog of Jewish study and traditions. Notes from classes: Torah Study with Rabbi Marder, Toledot and Shabbaton as well as other details found of interest.

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Sunday, October 09, 2005

Soft of Heart

The Torah speaks of yaray v'rach levav, afraid and weak, or soft of heart. One who is afraid and soft of heart, let him go and return to his home and not soften the heart of his brother like his.The commentaries wonder if 'afraid and soft of heart' are the same.

A commentary by R. Robert Dobrusin of Beth Israel in Ann Arbor, Michigan reflects the discussion from our Torah Study this week:

"Rashi brings us the statement of Rabbi Akiva who says that both statements: afraid and weak of heart refer to the person who couldn't stand the hardship of war, couldn't stand to see a drawn sword. But Ibn Ezra who often delineated very specific grammatical or linguistic distinctions says: the yaray, the person who is afraid is the person who is afraid to strike another while the soft of heart is the one who could not tolerate the blow of another person.

Finally, let me share one more interpretation, perhaps the most interesting of all. The Tosefta, a law code from the time of the Mishna, says that fearful and soft hearted are two distinct characteristics. What does rach levav, soft of heart imply? The answer says the tosefta is that we should remember that even the strongest of the strong and the mightiest of the mighty and, I would add, the bravest of the brave could in fact be compassionate and should return lest he convince others and make them realize the cruel nature of war. The connotation then is that compassion is by no means a sign of fear, rather it can be seen as consistent with a strong, mighty and brave individual."


It is interesting to note that the term "soft of heart" was also used in reference to the Pharaoh - Pharaoh was naturally too soft of heart to resist letting the Hebrews go, and so God hardened his soft heart so that he would resist.

The question - good or not good to be "soft of heart"?
So is "soft of heart" a good or a not so good characteristic? We usually think of it as good - to feel compassion for others - but sometimes it refers to a weakness or as the opposite of 'strength of character'. But in the case of it being a reason for not going to battle it is neither good nor not, it is only referring to a reason why a person may not be qualified to fight specifically noting that the problem is that this feeling influences others.

"Soft of Heart" refers to our compassion rather than our fear. It seems that the Torah shows that even a seemingly necessary quality as compassion must be controlled or tempered in instances such as war.

I found a story that makes Deut 20 into a visual play on website: http://www.shemayisrael.co.il/parsha/aram/archives/mikess59.htm:

Secular Jews in the city of Brisk, in an attempt to make a mockery of the religious community, staged a play depicting what a religious army under Torah authority would have looked like. The curtain rose over a group of soldiers dressed in black as the kohen spoke to the group: "Whoever has built a new home and did not dedicate it - should return to his home, lest he die in battle and another dedicate it" A group of soldiers marched and left their position. The kohen continued, "Whoever has planted a vineyard and did not perform hilul or who was betrothed to a woman and did not marry her - should return to his home" Again, a handful of got up and left. The kohen then proceeded to announce the final release: "Whoever is afraid and soft of heart - referring to those afraid on sins which they have committed - should return to their homes"

Immediately, panic broke out among the soldiers. Who has not committed one sin or another? Who has never spoken any "lashon hara" or wasted any time from Torah study? They all picked themselves up and left.

On the stage stood only three people - the kohen, and two elderly men. The first was the Vilna Gaon, and the second was the author of "Shaagat Aryeh." They engaged in an involved "halachic" discussion as to which one of them has the privilege of beginning the battle against the enemy. The frivolous audience broke out in hysterical laughter.

Understandably, the secularists relished this or any opportunity to poke fun at the Torah. The religious community, however, turned to Rabbi Hayim of Brisk to ask for his response.

Reb Hayim answered, "What can I say - they are correct! This is exactly how it appeared when the Jewish people went out to fight. Bu the actors forgot just one thing - those two won the battle!"

Strange as it may seem, there is precedent for such a lopsided defeat.


They point to other known Biblical wars as examples of the weaker overcoming the mighty army: The Macabee revolt against the Hellenists, Shimon and Levi themselves captured the city of Shechem (Samuel 1:14), and even the Exodus story applies.

So in times of war 'soft of heart' is not necessarily a good thing for the warriors because it may spread to all who are fighting and make them less effective. But it IS an appropriate quality for those in support positions during war. There are spiritual leaders, those who help care for the wounded, even those who help in the strategy of the battle who might be better when they are somewhat 'soft of heart'.

THINK OF PERSONAL BATTLES in this context:
Using the term 'soft of heart' for personal battles, such as overcoming a difficult task, or fighting against an illness in therapy, or even a 'battle' for a political cause, is another way to look at this characteristic and whether it is good or not. Sometimes we need to turn away our 'soft hearts' and 'harden our hearts' a bit or to approach these type battles as well.



Side note: when googling for "soft of heart" there were many hits for a line for the Quran:

009.114 The prayer of Abraham for the forgiveness of his father was only because of a promise he had promised him, but when it had become clear unto him that he (his father) was an enemy to Allah he (Abraham) disowned him. Lo! Abraham was soft of heart, long-suffering.

It seems this is reference to Abraham's forgiving his own father probably for worshiping idols - but I am not sure...

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