Why is the war mentioned at the beginning of Ki Seitzei offensive while the one mentioned in Behaaloscha defensive?
Why is victory guaranteed in the war mentioned at the beginning of Ki Seitzei ?
And when war will come in your land against the tormenter that puts pressure on you, you shall sound a staccato on the trumpets. Then HaShem your Elokim will remember you and will save you from your adversaries.
— BeMidbar 10:9
When you set out to wage war against your adversaries HaShem your Elokim will give you victory over them such that you will capture [his] prisoners.
— Devarim 21:10
In the day of good be absorbed of good, and in the day of evil observe; for Elokim has made one parallel the other.
— Koheles 7:14
And the two of them were naked, the Adam and his wife, but they felt no shame.
— Bereshis 2:25
Prior to the sin they were purely good and they related to “the face below” as they did [and still do] to “the face above” [i.e. as there is no shame in eating, hearing, smelling or seeing or in the organs that are the channels of these senses so too there was no shame in reproduction or the organs of reproduction]. For the component of evil that became incorporated in human beings is what differentiates between the two “faces”. It is in the lower portion of the human gestalt where evil acquired an abode. By way of proof observe: The sign of the holy covenant is surrounded by a husk, the foreskin, which HaShem commanded to excise for it is there that shidah rested [see Yeshayahu 34:14].
— Ohr HaChaim ibid
There are several marked differences between the two pesukim-verses; describing the wars of the Bnei Yisrael– the Nation of Israel. The pasuk in BeMidbar describes a defensive war, a war that “will come” to you while the pasuk at the beginning of our sidrah-weekly Torah reading; speaks of an offensive, aggressive war: “When you set out to wage war”. While rescue and living to fight another day is promised in the former pasuk, victory over the opponent is guaranteed only in the latter pasuk.
When weighing the decision of whether or not to wage war there are a myriad of factors that require consideration. The first among them is if the projected war or fight is winnable. No individual, nation, tribe or even terrorist entity launches a fight or a war that they know that they can’t win. While combatants may be prepared to lose many rounds or battles and to clash for years and even decades; no one sets out to lose the war.
That said few war decision-makers are 100% certain of their ultimate victory. Military history is replete with many “David vs. Goliath” upset victories. Hubris, megalomania, underestimation of the enemy, bad intelligence, poor diplomacy and a host of other uncontrollable factors may delude combatants into thinking that their victory is assured. Still, most rational military men understand that it takes more than valor or superior technology and manpower to win a war. They understand that they must remain ever vigilant, persistent and brave because; “it ain’t over till it’s over”.
This is what makes the opening of our sidrah so odd. The prophecies of war should have been stated conditionally; “When you set out to wage war against your adversaries IF HaShem your Elokim will give you victory over them and if you will capture [his] prisoners.” In point of historical fact the Bnei Yisrael were not victorious in every war nor did they always capture prisoners. Why then does the pasuk guarantee victory?
Understanding that all of the wars of Bnei Yisrael are not merely physical and geopolitical but metaphysical and spiritual and that, when applied to the microcosm of individual Jews, they translate into milchemes hayeitzer-the war against our inclinations to evil; Rav Leibeleh Eiger explains the distinctiveness of the war described at the beginning of our sidrah allegorically.
Imagine a great warrior king whose crown prince is his only son. While the king wants the prince to achieve the glory and honor that only military victory can accord, he is unwilling to actually risk his only, irreplaceable son’s battlefield defeat and death. And so the king, aware of the tactics, strategy and covert intelligence reports, waits until “the fix is in” and does not dispatch the crown prince to wage a war until and unless he, the king, knows that victory is not only probable — but a foregone conclusion. Military observers, combatants and reporters following the war may imagine it to be a closely contested competition — but the king knows better.
When it comes to milchemes hayeitzer our Heavenly Father and King, HaShem, would never risk the death and defeat of His only son; the Bnei Yisrael. While the war may endure a lifetime for individuals and the entire span of human history for the nation as a whole; the ultimate victory is not a question of “if” but of “when”. There is no possibility of defeat. In the end HaShem your Elokim will give you victory and deliver the enemy into your hands … including all that had been yours that the enemy had temporarily captured.
To carry the metaphor a step further: After deciding to wage a war because of its presumed winnability the first strategic consideration is whether to launch a preemptive or even surprise attack or to wait until the enemy makes the first move and, only then, to retaliate.
Rav Leibeleh Eiger goes on to view our sidrahs opening pasuk through the prism of the doctrine of Sefiros-Divine Emanations; in order to understand the offensive, aggressive nature of this war.
As this is the sixth sidrah in Sefer Devarim-the Book of Deuteronomy; it corresponds to sixth Sefirah of Yesod-Foundation. The Kabalistic tradition associates with the Sefirah of Yesod with the reproductive organ as this is the font and foundation of life and of the holiness of life. It is precisely because it is the foundation for the entire structure of life and sanctity that so much passionate, powerful opposition to life and holiness concentrates against Yesod. For “Elokim has made one parallel the other.” It is there that many of the greatest battles of milchemes hayeitzer are waged. This is why the war must be waged preemptively and aggressively. The only effective defense in this primary war is offense. This is why the bris milah-covenant if circumcision; is performed as soon as the human is born before any sentience of evil and lust inherent in the organ is even felt, i.e. before the enemy brings the battle to us … we strike a blow, and draw first blood.
Once the first, preemptive strike is struck there will still be many battles. These will be incessant and exhausting. There may even be many battles lost and much ground relinquished but “the fix is in”. The war will be won. The King would never allow his only son to be vanquished and killed.
~adapted from Toras Emes Ki Seitzei the third D”H Ki
This post is an installment for Ki Seitzei 5774 in the series of adaptations
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction CLICK
By this logic, anyone with a Bris would have won the “war” and be destined for heaven regardless of his actions?