Parsha Paragraphs
Rabbi Naftali Kassorla
Parshat Ki Teitzei
Destructive Hate
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In this week’s parsha, we learn the commandment that men from Ammon and Moav cannot join the Jewish people. The Torah explains that since Ammon and Moav did not greet the Jews with bread and water, the males can never convert.
My brother, Rabbi Yosef Chaim Kassorla שליט״א, expounds upon this portion of the Torah magnificently, and I would like to present his ideas here, in my own words.
Rav Nisson Alpert (in his sefer Limudei Nissan) asks an amazing question: Why should Ammon and Moav be penalized so severely? Is a lack of bringing food and water enough of a sin to bar all future males from joining the Jewish people?
Furthermore, many nations have actually waged war with Klal Yisrael and yet there is no restriction regarding conversion from these nations. Seemingly, instigating a physical war should be considered a more grave sin against the Jewish people than failing to provide amenities. What is the great severity of the issue here?
Rav Alpert answers that the restriction on conversion for the males of Ammon and Moav was not due solely to the lack of kindness they displayed. Rather, by what they refused to do that revealed a deep-seated hatred.
These powerful feelings blinded them to their better judgment, which would have lead them to seek peace with the Jewish people. Providing the Jews with bread and water would have helped form a strategic alliance with the mightiest nation of the time – the former slaves of Egypt who just overthrew a world power. Ammon and Moav were so consumed by their hatred, that they were willing to sacrifice their own well-being, all in order to actively cause damage to the Jewish people. They were willing to, as they say, “cut their nose to spite their face.”
There are numerous parallels in history; here are just a few:
1) Ferdinand and Isabella expelled a productive class of Jewish citizens from Spain in 1492. It stripped 2% of Spain’s population – the most urbane, educated and affluent inhabitants of the country. At a time when Europe’s economy was shifting from agrarian to industrial, Spain could not afford this loss. It is therefore no coincidence that this marked the end of Spain’s status as a superpower. (Article by Jean-Benoît and Julie Barlow: “1492 Expulsion of the Jews was a Disaster for Spain”)
2) During the waning months of World War II, with things clearly turning against him, Hitler ימח״ש could have devoted his trains to transport more troops to battle the Allies on the fronts – the logical and obvious military strategy. Instead he chose to use those trains to cart hundreds of thousands of Jews to the death camps. So deep was his hatred.
3) Hamas ימח״ש hide their rockets in schools and hospitals with the hope of Israel retaliating, causing major collateral damage and sacrificing of hundreds of children and the sick. The depravity and evil of this action shows their utter contempt for the Jewish people. All worth it to kill a few Jews.
It is this powerful hatred that Ammon and Moav possessed – a disgust so visceral, so self-consuming, that one is willing to damage oneself, as long as it maligns another. This type of hate is almost impossible to rectify. And surely, if brought into the rest of the nation, would wreak havoc on our nation’s identity. They could never be allowed to join in the covenant with G-d.
At the end of the parsha, we are told never to forget Amalek’s treachery. Picking off the weakest at the back (Devarim 25:18), Amalek is to be wiped off the face of the earth for their actions.
Rashi (Ibid.), quoting the Sifri, presents a famous משל: Amalek is likened to a person who jumped into a scalding hot tub, and though the man was himself badly burned, he nevertheless cooled the water. This is what Amalek did by starting up with Klal Yisrael. For although they got burned in the process, their action caused the other nations of the world to view the Jewish people with less reverence. This is the same type of hatred displayed by Ammon and Moav; they risk personal damage just to spite the Jewish people*.
Tosafot in Menachot (37a) quotes an amazing Midrash Rabbah. The Midrash tells of a person who was born with two heads. They (or he) came before Shlomo HaMelech to adjudicate their case of how to apportion their inheritance — were they two people or one?
The Shita Mekubetzet (Ibid.) adds to the Tosafot that Shlomo did an experiment: he covered one of the heads with a cloth and poured hot water over the other head. When the scalding hot water made contact, both heads began to scream. Shlomo HaMelech said that since one head could feel the pain of the other, they should be considered as one person.
The lesson from this story is clear: if one feels the pain of another, it is a sign that he is so intrinsically connected to him that he is considered one with that person. This is the level of connectedness demanded of all members of Klal Yisrael. In direct contrast to the scalding hate of Amalek, Ammon and Moav – who desire separation and damage to another – we are expected to work in tandem, to bring the Jewish people together as one under Hashem’s dominion.
This lesson of the destructive effects of hate need not be limited to the examples above. This is true as well regarding anger in general. Anger, whether or not it is justified, is still self-defeating. Anger not only negatively impacts our attitudes and relationships; it has also been linked to a myriad of health issues, such as cardiovascular problems and musculoskeletal issues. Bringing this upon ourselves is the most self-defeating thing we can do!
With the month of Elul’s arrival and the dread it brings with it, it is incumbent upon us to join together with mutual respect, to foster love and unity in Klal Yisrael. And through that, may we merit a good judgement personally, as well as nationally, so that the Land of Israel be filled with a full return, with the coming of Mashiach.
Shabbat Shalom
*Regarding whether an Amalekite can convert to Judaism is subject to a dispute if whether we accept the opinion of Rabbi Eliezer in the Mechilta (end of Beshalach) who prohibits it. The Rambam (Issurei Biah 12:17) famously rules that they are permitted to convert. See the Yeshuot Malko (Likutim 15) who says it is prohibited, but if they were accepted by accident it is permitted. Rav Ovadia Yosef (Chazon Ovadia - Purim pp. 11-15) discusses this, as well as Rav Eliezer Waldenburg (Tzitz Eliezer 13:71)
