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Save "Legitimacy and Deterrence in Jewish sources
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Legitimacy and Deterrence in Jewish sources

Israel has two different reputations to protect. We want one kind of reputation when it comes to the Western civilization and a different kind of reputation when it comes to the Middle East, especially the jihadist forces within the Middle East.

When it comes to the West, we want the West to see us as a country that protects human rights, that plays according to the rules. We always want to be loved by the west and loved by America. Maybe love is a too strong word - we want to be liked, we want to be appreciated we want to be seen as one of the good guys of the West. That's a reputation we want to protect and Jews in America are obsessed about that reputation: if you have a bad reputation, you have to look better.

The thing is there's also another reputation we need to protect and that's in the Middle East. And in the Middle East we want to be seen as unpredictable, as a little bit crazy, as people that have what it takes to go all the way to get what needs to be done, done. So let me put it this way: we want to be loved when it in the west we want to be feared in the Middle East. And if we ask an average Israeli after October 7th when he or she needs to fall asleep at night what emotion will protect us more love or fear, the love of the west or the fear of the Middle East, the answer is we rather be feared by the Jihadi forces in the Middle East than loved by different people in the west. But there's a problem here: there's a zero-sum game here. Everything that we needed to do and still need to do in order to make the Jihadi forces in the Middle East fear us those actions will make more and more people in the west turn their backs on us; and everything we will not do right in order to protect reputation in the west and keep the West liking us, will erode our reputation in the Middle East, it will block their ability to fear us again.

It's just fascinating to go back to that time, of course, because we have to remember that we were so loved on that day. Biden had just embraced us with the biggest bear hug possible, and Bono from U2 was singing songs about the people from the Nova Music Festival. We were so loved in the west but we were so not feared in the Middle East that the Jihadi forces were looking at Israel and they were saying: okay these people are weak and now hunting season is open.

I don't like the zero-sum game between love and fear, but there's a complicated relationship between deterrence and legitimacy. We need to deter the Middle East but we need legitimacy that comes from the United States of America and the West. And in order to deter the Middle East we need to go to war, and to go to the war, we need legitimacy from the West. The problem is everything we do to restore deterrence erodes legitimacy. So the big question is what's going to happen first: will we restore deterrence before we run out of legitimacy, or will we restore legitimacy before we run out of deterrence?

Philosopher Micah Goodman, in the podcast “The Times of Israel’s Daily Briefing”, episode “A year to the Israel-Iran war”, aired on Sep. 29, 2024 available in all podcast platforms and on Youtube.

~ Do you agree with Dr. Micah Goodman that reputation is important? Why or why not?

~ What is legitimacy? Are there limits to what legitimacy can accomplish, in your opinion?

~ What is deterrence? Are there limits to what deterrence can accomplish, in your opinion?

~ Is it important for the State of Israel to look legitimate in the eyes of certain nations in the world? Which ones?

~ Is it important for the State of Israel to deter attacks from certain nations in the world? Which ones?

כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה:

How does the court admonish the witnesses in giving testimony for cases of capital law? They would bring the witnesses in and intimidate them by saying to them: Perhaps what you say in your testimony is based on conjecture, or perhaps it is based on a rumor, perhaps it is testimony based on hearsay, or perhaps it is based on the statement of a trusted person. Perhaps you do not know that ultimately we examine you with inquiry and interrogation, and if you are lying, your lie will be discovered. The court tells them: You should know that cases of capital law are not like cases of monetary law. In cases of monetary law, a person who testifies falsely, can give the money to the proper owner and his sin is atoned for. In cases of capital law, if one testifies falsely, the blood of the accused and the blood of his offspring that he did not produce are ascribed to the witness’s testimony until eternity. The proof for this is as we found with Cain, who killed his brother, as it is stated concerning him: “The voice of your brother’s bloods [demei] cries out to Me from the ground” (Genesis 4:10). The verse does not state: Your brother’s blood [dam], but rather: “Your brother’s bloods [demei].” This serves to teach that the loss of both his blood and the blood of his offspring. The mishna notes: Alternatively, the phrase “your brother’s bloods [demei],” teaches that that his blood was not gathered in one place but was splattered on the trees and on the stones. The court tells the witnesses: Therefore, Adam the first man was created alone, to teach you that with regard to anyone who destroys one [Jewish] soul the verse ascribes him blame as if he destroyed an entire world. And conversely, anyone who saves one soul [from the Jewish people], the verse ascribes him credit as if he saved an entire world. The mishna cites another reason Adam the first man was created alone: And this was done due to the importance of maintaining peace among people, so that one person will not say to another: My ancestor is greater than your ancestor. And it was also so that the heretics who believe in multiple gods will not say: There are many authorities in Heaven, and each created a different person. And this serves to tell of the greatness of the Holy One of Blessing as when a person stamps several coins with one seal, they are all similar to each other. But the supreme King of kings, the Holy One of Blessing stamped all people with the seal of Adam the first man, as all of them are his offspring, and not one of them is similar to another. Therefore, each and every person is obligated to say: The world was created for me. The court says to the witnesses: And perhaps you will say: Why would we want this trouble? Perhaps it would be better not to testify at all. But be aware, as is it not already stated: “And he being a witness, whether he has seen or known, if he does not utter it, then he shall bear his iniquity” (Leviticus 5:1)? It is a transgression not to testify when one can do so. And perhaps you will say: Why would we want to be responsible for the blood of this person? But be aware, as it is already stated: “When the wicked perish, there is song” (Proverbs 11:10).

עָנִי הַמְנַקֵּף בְּרֹאשׁ הַזַּיִת, מַה שֶּׁתַּחְתָּיו וְכוּ׳: תָּנָא: אִם לִיקֵּט וְנָתַן בַּיָּד – הֲרֵי זֶה גָּזֵל גָּמוּר. רַב כָּהֲנָא הֲוָה קָאָזֵיל לְהוּצָל, חַזְיֵיהּ לְהָהוּא גַּבְרָא דַּהֲוָה שָׁדֵי אוּפְיֵי וְקָא נָתְרָן תַּמְרֵי, אֲזַל קָא מְנַקֵּיט וְאָכֵיל. אֲמַר לֵיהּ: חֲזִי מָר דְּבִידַאי שְׁדֵיתִינְהוּ. אֲמַר לֵיהּ: מֵאַתְרֵיהּ דְּרַבִּי יֹאשִׁיָּה אַתָּה. קָרֵי עֲלֵיהּ: ״וְצַדִּיק יְסוֹד עוֹלָם״. אֵין מְמַחִין בְּיַד עֲנִיֵּי גוֹיִם בְּלֶקֶט בְּשִׁכְחָה וּבְפֵאָה, מִפְּנֵי דַּרְכֵי שָׁלוֹם: תָּנוּ רַבָּנַן: מְפַרְנְסִים עֲנִיֵּי גוֹיִם עִם עֲנִיֵּי יִשְׂרָאֵל, וּמְבַקְּרִין חוֹלֵי גוֹיִם עִם חוֹלֵי יִשְׂרָאֵל, וְקוֹבְרִין מֵתֵי גוֹיִם עִם מֵתֵי יִשְׂרָאֵל, מִפְּנֵי דַּרְכֵי שָׁלוֹם.
§ The mishna teaches that if a poor person gleans olives at the top of an olive tree and olives fall to the ground under the tree, then taking those olives that are beneath it is considered robbery on account of the ways of peace. According to Rabbi Yosei, it is full-fledged robbery. A Sage taught: If the poor person gathered the olives and placed them in his hand before they fell to the ground, this is full-fledged robbery, because the poor person had already acquired legal ownership of the olives when they were in his hand. The Gemara relates that Rav Kahana was once walking to the city of Huzal when he saw a certain man who was throwing sticks at a palm tree and dates were falling to the ground. Rav Kahana went, gathered up some of the dates, and ate them. That man said to Rav Kahana: See, Master, that I threw them down with my hand, i.e., the dates were already in my hand, and therefore they are legally mine. Rav Kahana said to him: You are from the place of Rabbi Yoshiya, who was a great Sage in the city of Huzal. For that reason, you are knowledgeable in halakha. Rav Kahana read the verse about Rabbi Yoshiya: “And a righteous man is the foundation of the world” (Proverbs 10:25). Even after his death, Rabbi Yoshiya left a foundation for the world, as his city continued to be a center of Torah study. § The mishna teaches: One does not protest against poor gentiles who come to take gleanings, forgotten sheaves, and the produce in the corner of the field, which is given to the poor [pe’a], although they are meant exclusively for the Jewish poor, on account of the ways of peace. Similarly, the Sages taught in a baraita (Tosefta 5:4): One sustains poor gentiles along with poor Jews, and one visits sick gentiles along with sick Jews, and one buries dead gentiles along with dead Jews. All this is done on account of the ways of peace, to foster peaceful relations between Jews and gentiles.

~ Are those sources known to you?

~ What do those two sources say about the basic dignity of human beings?

~ How do you think these sources help make the case for legitimacy?

~ Do you know other sources that make the case for legitimacy?

(כ) וְאָמְר֞וּ אֶל־זִקְנֵ֣י עִיר֗וֹ בְּנֵ֤נוּ זֶה֙ סוֹרֵ֣ר וּמֹרֶ֔ה אֵינֶ֥נּוּ שֹׁמֵ֖עַ בְּקֹלֵ֑נוּ זוֹלֵ֖ל וְסֹבֵֽא׃ (כא) וּ֠רְגָמֻ֠הוּ כׇּל־אַנְשֵׁ֨י עִיר֤וֹ בָֽאֲבָנִים֙ וָמֵ֔ת וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּ֑ךָ וְכׇל־יִשְׂרָאֵ֖ל יִשְׁמְע֥וּ וְיִרָֽאוּ׃ {ס}

(20) They shall say to the elders of his town, “This son of ours is disloyal and defiant; he does not heed us. He is a glutton and a drunkard.” (21) Thereupon his town’s council shall stone him to death. Thus you will sweep out evil from your midst: all Israel will hear and be afraid.

~ On a personal level, what are forms of deterrence that we are subject to, in our lives?

(א) וַיִּשְׁמַ֞ע הַכְּנַעֲנִ֤י מֶֽלֶךְ־עֲרָד֙ יֹשֵׁ֣ב הַנֶּ֔גֶב כִּ֚י בָּ֣א יִשְׂרָאֵ֔ל דֶּ֖רֶךְ הָאֲתָרִ֑ים וַיִּלָּ֙חֶם֙ בְּיִשְׂרָאֵ֔ל וַיִּ֥שְׁבְּ ׀ מִמֶּ֖נּוּ שֶֽׁבִי׃

(1) When the Canaanite, king of Arad, who dwelt in the Negeb, learned that Israel was coming by the way of Atharim, he engaged Israel in battle and took some of them captive.

(א) וישמע הכנעני. שָׁמַע שֶׁמֵּת אַהֲרֹן וְנִסְתַּלְּקוּ עַנְנֵי כָבוֹד כו', כִּדְאִיתָא בְּרֹאשׁ הַשָּׁנָה (דף ג'), וַעֲמָלֵק מֵעוֹלָם רְצוּעַת מַרְדּוּת לְיִשְׂרָאֵל, מְזֻמָּן בְּכָל עֵת לְפֻרְעָנוּת:

(1) וישמע הכנעני AND THE CANAANITE HEARD — He heard that Aaron had died and that the clouds of glory had disappeared and he believed that now he was at liberty to wage war against Israel, as it is related in Rosh Hashana 3a; Amalek was from olden times a whip for chastising Israel — always held in readiness to be God's agent for Israels punishment (Midrash Tanchuma, Chukat 18).

(ב) וַיִּדַּ֨ר יִשְׂרָאֵ֥ל נֶ֛דֶר לַֽיהֹוָ֖ה וַיֹּאמַ֑ר אִם־נָתֹ֨ן תִּתֵּ֜ן אֶת־הָעָ֤ם הַזֶּה֙ בְּיָדִ֔י וְהַֽחֲרַמְתִּ֖י אֶת־עָרֵיהֶֽם׃ (ג) וַיִּשְׁמַ֨ע יְהֹוָ֜ה בְּק֣וֹל יִשְׂרָאֵ֗ל וַיִּתֵּן֙ אֶת־הַֽכְּנַעֲנִ֔י וַיַּחֲרֵ֥ם אֶתְהֶ֖ם וְאֶת־עָרֵיהֶ֑ם וַיִּקְרָ֥א שֵׁם־הַמָּק֖וֹם חׇרְמָֽה׃ {פ}

(2) Then Israel made a vow to Ad-nai and said, “If You deliver this people into our hand, we will proscribe* their towns.” (3) Ad-nai heeded Israel’s plea and delivered the Canaanites; and they and their cities were proscribed. So that place was named Proscription.

* - proscribe:

The confiscation of people or property to God; the noun is herem (like the Arabic-derived English word “harem”).
Not insignificantly, the victory comes after the Israelites have properly vowed to allot booty to God. (Everett Fox)
~ How does Rashi present the idea of deterrence? With deterrence Gone, what happens?
~ Is deterrence restored, in your opinion?
(א) וַיִּסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽיַּחֲנוּ֙ בְּעַֽרְב֣וֹת מוֹאָ֔ב מֵעֵ֖בֶר לְיַרְדֵּ֥ן יְרֵחֽוֹ׃ {ס} (ב) וַיַּ֥רְא בָּלָ֖ק בֶּן־צִפּ֑וֹר אֵ֛ת כׇּל־אֲשֶׁר־עָשָׂ֥ה יִשְׂרָאֵ֖ל לָֽאֱמֹרִֽי׃ (ג) וַיָּ֨גׇר מוֹאָ֜ב מִפְּנֵ֥י הָעָ֛ם מְאֹ֖ד כִּ֣י רַב־ה֑וּא וַיָּ֣קׇץ מוֹאָ֔ב מִפְּנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל׃ (ד) וַיֹּ֨אמֶר מוֹאָ֜ב אֶל־זִקְנֵ֣י מִדְיָ֗ן עַתָּ֞ה יְלַחֲכ֤וּ הַקָּהָל֙ אֶת־כׇּל־סְבִ֣יבֹתֵ֔ינוּ כִּלְחֹ֣ךְ הַשּׁ֔וֹר אֵ֖ת יֶ֣רֶק הַשָּׂדֶ֑ה וּבָלָ֧ק בֶּן־צִפּ֛וֹר מֶ֥לֶךְ לְמוֹאָ֖ב בָּעֵ֥ת הַהִֽוא׃ (ה) וַיִּשְׁלַ֨ח מַלְאָכִ֜ים אֶל־בִּלְעָ֣ם בֶּן־בְּעֹ֗ר*(בספרי ספרד ואשכנז בְּע֗וֹר) פְּ֠ת֠וֹרָה אֲשֶׁ֧ר עַל־הַנָּהָ֛ר אֶ֥רֶץ בְּנֵי־עַמּ֖וֹ לִקְרֹא־ל֑וֹ לֵאמֹ֗ר הִ֠נֵּ֠ה עַ֣ם יָצָ֤א מִמִּצְרַ֙יִם֙ הִנֵּ֤ה כִסָּה֙ אֶת־עֵ֣ין הָאָ֔רֶץ וְה֥וּא יֹשֵׁ֖ב מִמֻּלִֽי׃ (ו) וְעַתָּה֩ לְכָה־נָּ֨א אָֽרָה־לִּ֜י אֶת־הָעָ֣ם הַזֶּ֗ה כִּֽי־עָצ֥וּם הוּא֙ מִמֶּ֔נִּי אוּלַ֤י אוּכַל֙ נַכֶּה־בּ֔וֹ וַאֲגָרְשֶׁ֖נּוּ מִן־הָאָ֑רֶץ כִּ֣י יָדַ֗עְתִּי אֵ֤ת אֲשֶׁר־תְּבָרֵךְ֙ מְבֹרָ֔ךְ וַאֲשֶׁ֥ר תָּאֹ֖ר יוּאָֽר׃

(1) The Israelites then marched on and encamped in the steppes of Moab, across the Jordan from Jericho. (2) Balak son of Zippor saw all that Israel had done to the Amorites. (3) Moab was alarmed because that people was so numerous. Moab dreaded the Israelites, (4) and Moab said to the elders of Midian, “Now this horde will lick clean all that is about us as an ox licks up the grass of the field.” Balak son of Zippor, who was king of Moab at that time, (5) sent messengers to Balaam son of Beor in Pethor, which is by the Euphrates, in the land of his kinsfolk, to invite him, saying, “There is a people that came out of Egypt; it hides the earth from view, and it is settled next to me. (6) Come then, put a curse upon this people for me, since they are too numerous for me; perhaps I can thus defeat them and drive them out of the land. For I know that whomever you bless is blessed indeed, and whomever you curse is cursed.”

~ Was there deterrence?

~ What do you imagine is the reputation of the Israelites at the end of the book of Numbers, ie, just before entering the land?

(ח) וְהֵ֖מָּה טֶ֣רֶם יִשְׁכָּב֑וּן וְהִ֛יא עָלְתָ֥ה עֲלֵיהֶ֖ם עַל־הַגָּֽג׃ (ט) וַתֹּ֙אמֶר֙ אֶל־הָ֣אֲנָשִׁ֔ים יָדַ֕עְתִּי כִּֽי־נָתַ֧ן יְהֹוָ֛ה לָכֶ֖ם אֶת־הָאָ֑רֶץ וְכִֽי־נָפְלָ֤ה אֵֽימַתְכֶם֙ עָלֵ֔ינוּ וְכִ֥י נָמֹ֛גוּ כׇּל־יֹשְׁבֵ֥י הָאָ֖רֶץ מִפְּנֵיכֶֽם׃ (י) כִּ֣י שָׁמַ֗עְנוּ אֵ֠ת אֲשֶׁר־הוֹבִ֨ישׁ יְהֹוָ֜ה אֶת־מֵ֤י יַם־סוּף֙ מִפְּנֵיכֶ֔ם בְּצֵאתְכֶ֖ם מִמִּצְרָ֑יִם וַאֲשֶׁ֣ר עֲשִׂיתֶ֡ם לִשְׁנֵי֩ מַלְכֵ֨י הָאֱמֹרִ֜י אֲשֶׁ֨ר בְּעֵ֤בֶר הַיַּרְדֵּן֙ לְסִיחֹ֣ן וּלְע֔וֹג אֲשֶׁ֥ר הֶחֱרַמְתֶּ֖ם אוֹתָֽם׃ (יא) וַנִּשְׁמַע֙ וַיִּמַּ֣ס לְבָבֵ֔נוּ וְלֹא־קָ֨מָה ע֥וֹד ר֛וּחַ בְּאִ֖ישׁ מִפְּנֵיכֶ֑ם כִּ֚י יְהֹוָ֣ה אֱלֹהֵיכֶ֔ם ה֤וּא אֱלֹהִים֙ בַּשָּׁמַ֣יִם מִמַּ֔עַל וְעַל־הָאָ֖רֶץ מִתָּֽחַת׃ (יב) וְעַתָּ֗ה הִשָּֽׁבְעוּ־נָ֥א לִי֙ בַּֽיהֹוָ֔ה כִּֽי־עָשִׂ֥יתִי עִמָּכֶ֖ם חָ֑סֶד וַעֲשִׂיתֶ֨ם גַּם־אַתֶּ֜ם עִם־בֵּ֤ית אָבִי֙ חֶ֔סֶד וּנְתַתֶּ֥ם לִ֖י א֥וֹת אֱמֶֽת׃ (יג) וְהַחֲיִתֶ֞ם אֶת־אָבִ֣י וְאֶת־אִמִּ֗י וְאֶת־אַחַי֙ וְאֶת־[אַחְיוֹתַ֔י] (אחותי) וְאֵ֖ת כׇּל־אֲשֶׁ֣ר לָהֶ֑ם וְהִצַּלְתֶּ֥ם אֶת־נַפְשֹׁתֵ֖ינוּ מִמָּֽוֶת׃

(8) The spies had not yet gone to sleep when she came up to them on the roof. (9) She said to the men, “I know that GOD has given the country to you, because dread of you has fallen upon us, and all the inhabitants of the land are quaking before you. (10) For we have heard how GOD dried up the waters of the Sea of Reeds for you when you left Egypt, and what you did to Sihon and Og, the two Amorite kings across the Jordan, whom you proscribed. (11) When we heard about it, we lost heart, and no one had any more spirit left because of you; for the ETERNAL your God is the only God in heaven above and on earth below. (12) Now, since I have shown loyalty to you, swear to me by GOD that you in turn will show loyalty to my family.” Provide me with a reliable sign (13) that you will spare the lives of my father and mother, my brothers and sisters, and all who belong to them, and save us from death.”

~ Is there deterrence, in the story of Jericho?

~ Is there legitimacy?

(א) וַיְהִ֞י בְּבֹ֨א דָוִ֧ד וַאֲנָשָׁ֛יו צִֽקְלַ֖ג בַּיּ֣וֹם הַשְּׁלִישִׁ֑י וַעֲמָלֵקִ֣י פָֽשְׁט֗וּ אֶל־נֶ֙גֶב֙ וְאֶל־צִ֣קְלַ֔ג וַיַּכּוּ֙ אֶת־צִ֣קְלַ֔ג וַיִּשְׂרְפ֥וּ אֹתָ֖הּ בָּאֵֽשׁ׃ (ב) וַיִּשְׁבּ֨וּ אֶת־הַנָּשִׁ֤ים אֲשֶׁר־בָּהּ֙ מִקָּטֹ֣ן וְעַד־גָּד֔וֹל לֹ֥א הֵמִ֖יתוּ אִ֑ישׁ וַיִּֽנְהֲג֔וּ וַיֵּלְכ֖וּ לְדַרְכָּֽם׃ (ג) וַיָּבֹ֨א דָוִ֤ד וַֽאֲנָשָׁיו֙ אֶל־הָעִ֔יר וְהִנֵּ֥ה שְׂרוּפָ֖ה בָּאֵ֑שׁ וּנְשֵׁיהֶ֛ם וּבְנֵיהֶ֥ם וּבְנֹתֵיהֶ֖ם נִשְׁבּֽוּ׃ (ד) וַיִּשָּׂ֨א דָוִ֜ד וְהָעָ֧ם אֲשֶׁר־אִתּ֛וֹ אֶת־קוֹלָ֖ם וַיִּבְכּ֑וּ עַ֣ד אֲשֶׁ֧ר אֵין־בָּהֶ֛ם כֹּ֖חַ לִבְכּֽוֹת׃ (ה) וּשְׁתֵּ֥י נְשֵׁי־דָוִ֖ד נִשְׁבּ֑וּ אֲחִינֹ֙עַם֙ הַיִּזְרְעֵלִ֔ית וַֽאֲבִיגַ֕יִל אֵ֖שֶׁת נָבָ֥ל הַֽכַּרְמְלִֽי׃ (ו) וַתֵּ֨צֶר לְדָוִ֜ד מְאֹ֗ד כִּֽי־אָמְר֤וּ הָעָם֙ לְסׇקְל֔וֹ כִּי־מָ֙רָה֙ נֶ֣פֶשׁ כׇּל־הָעָ֔ם אִ֖ישׁ עַל־בָּנָ֣ו וְעַל־בְּנֹתָ֑יו וַיִּתְחַזֵּ֣ק דָּוִ֔ד בַּיהֹוָ֖ה אֱלֹהָֽיו׃ {ס} (ז) וַיֹּ֣אמֶר דָּוִ֗ד אֶל־אֶבְיָתָ֤ר הַכֹּהֵן֙ בֶּן־אֲחִימֶ֔לֶךְ הַגִּֽישָׁה־נָּ֥א לִ֖י הָאֵפ֑וֹד וַיַּגֵּ֧שׁ אֶבְיָתָ֛ר אֶת־הָאֵפ֖וֹד אֶל־דָּוִֽד׃ (ח) וַיִּשְׁאַ֨ל דָּוִ֤ד בַּֽיהֹוָה֙ לֵאמֹ֔ר אֶרְדֹּ֛ף אַחֲרֵ֥י הַגְּדוּד־הַזֶּ֖ה הַאַשִּׂגֶ֑נּוּ וַיֹּ֤אמֶר לוֹ֙ רְדֹ֔ף כִּֽי־הַשֵּׂ֥ג תַּשִּׂ֖יג וְהַצֵּ֥ל תַּצִּֽיל׃ (ט) וַיֵּ֣לֶךְ דָּוִ֗ד ה֚וּא וְשֵׁשׁ־מֵא֥וֹת אִישׁ֙ אֲשֶׁ֣ר אִתּ֔וֹ וַיָּבֹ֖אוּ עַד־נַ֣חַל הַבְּשׂ֑וֹר וְהַנּוֹתָרִ֖ים עָמָֽדוּ׃ (י) וַיִּרְדֹּ֣ף דָּוִ֔ד ה֖וּא וְאַרְבַּע־מֵא֣וֹת אִ֑ישׁ וַיַּֽעַמְדוּ֙ מָאתַ֣יִם אִ֔ישׁ אֲשֶׁ֣ר פִּגְּר֔וּ מֵעֲבֹ֖ר אֶת־נַ֥חַל הַבְּשֽׂוֹר׃ (יא) וַֽיִּמְצְא֤וּ אִישׁ־מִצְרִי֙ בַּשָּׂדֶ֔ה וַיִּקְח֥וּ אֹת֖וֹ אֶל־דָּוִ֑ד וַיִּתְּנוּ־ל֥וֹ לֶ֙חֶם֙ וַיֹּ֔אכַל וַיַּשְׁקֻ֖הוּ מָֽיִם׃ (יב) וַיִּתְּנוּ־לוֹ֩ פֶ֨לַח דְּבֵלָ֜ה וּשְׁנֵ֤י צִמֻּקִים֙ וַיֹּ֔אכַל וַתָּ֥שׇׁב רוּח֖וֹ אֵלָ֑יו כִּ֠י לֹא־אָ֤כַל לֶ֙חֶם֙ וְלֹא־שָׁ֣תָה מַ֔יִם שְׁלֹשָׁ֥ה יָמִ֖ים וּשְׁלֹשָׁ֥ה לֵילֽוֹת׃ {ס} (יג) וַיֹּ֨אמֶר ל֤וֹ דָוִד֙ לְֽמִי־אַ֔תָּה וְאֵ֥י מִזֶּ֖ה אָ֑תָּה וַיֹּ֜אמֶר נַ֧עַר מִצְרִ֣י אָנֹ֗כִי עֶ֚בֶד לְאִ֣ישׁ עֲמָלֵקִ֔י וַיַּעַזְבֵ֧נִי אֲדֹנִ֛י כִּ֥י חָלִ֖יתִי הַיּ֥וֹם שְׁלֹשָֽׁה׃ (יד) אֲנַ֡חְנוּ פָּשַׁ֜טְנוּ נֶ֧גֶב הַכְּרֵתִ֛י וְעַל־אֲשֶׁ֥ר לִיהוּדָ֖ה וְעַל־נֶ֣גֶב כָּלֵ֑ב וְאֶת־צִֽקְלַ֖ג שָׂרַ֥פְנוּ בָאֵֽשׁ׃ (טו) וַיֹּ֤אמֶר אֵלָיו֙ דָּוִ֔ד הֲתוֹרִדֵ֖נִי אֶל־הַגְּד֣וּד הַזֶּ֑ה וַיֹּ֡אמֶר הִשָּׁ֩בְעָה֩ לִּ֨י בֵאלֹהִ֜ים אִם־תְּמִיתֵ֗נִי וְאִם־תַּסְגִּרֵ֙נִי֙ בְּיַד־אֲדֹנִ֔י וְאוֹרִֽדְךָ֖ אֶל־הַגְּד֥וּד הַזֶּֽה׃ (טז) וַיֹּ֣רִדֵ֔הוּ וְהִנֵּ֥ה נְטֻשִׁ֖ים עַל־פְּנֵ֣י כׇל־הָאָ֑רֶץ אֹכְלִ֤ים וְשֹׁתִים֙ וְחֹ֣גְגִ֔ים בְּכֹל֙ הַשָּׁלָ֣ל הַגָּד֔וֹל אֲשֶׁ֥ר לָקְח֛וּ מֵאֶ֥רֶץ פְּלִשְׁתִּ֖ים וּמֵאֶ֥רֶץ יְהוּדָֽה׃ (יז) וַיַּכֵּ֥ם דָּוִ֛ד מֵהַנֶּ֥שֶׁף וְעַד־הָעֶ֖רֶב לְמׇחֳרָתָ֑ם וְלֹא־נִמְלַ֤ט מֵהֶם֙ אִ֔ישׁ כִּי֩ אִם־אַרְבַּ֨ע מֵא֧וֹת אִֽישׁ־נַ֛עַר אֲשֶׁר־רָכְב֥וּ עַל־הַגְּמַלִּ֖ים וַיָּנֻֽסוּ׃ (יח) וַיַּצֵּ֣ל דָּוִ֔ד אֵ֛ת כׇּל־אֲשֶׁ֥ר לָֽקְח֖וּ עֲמָלֵ֑ק וְאֶת־שְׁתֵּ֥י נָשָׁ֖יו הִצִּ֥יל דָּוִֽד׃ (יט) וְלֹ֣א נֶעְדַּר־לָ֠הֶ֠ם מִן־הַקָּטֹ֨ן וְעַד־הַגָּד֜וֹל וְעַד־בָּנִ֤ים וּבָנוֹת֙ וּמִשָּׁלָ֔ל וְעַ֛ד כׇּל־אֲשֶׁ֥ר לָקְח֖וּ לָהֶ֑ם הַכֹּ֖ל הֵשִׁ֥יב דָּוִֽד׃

(1) By the time David and his men arrived in Ziklag, on the third day, the Amalekites had made a raid into the Negeb and against Ziklag; they had stormed Ziklag and burned it down. (2) They had taken the women in it captive, low-born and high-born alike; they did not kill any, but carried them off and went their way. (3) When David and his men came to the town and found it burned down, and their wives and sons and daughters taken captive, (4) David and the troops with him broke into tears, until they had no strength left for weeping. (5) David’s two wives had been taken captive, Ahinoam of Jezreel and Abigail wife of Nabal from Carmel. (6) David was in great danger, for the troops threatened to stone him; for all the troops were embittered on account of their sons and daughters.
But David sought strength in the LORD his God.
(7) David said to the priest Abiathar son of Ahimelech, “Bring the ephod up to me.” When Abiathar brought up the ephod to David, (8) David inquired of the LORD, “Shall I pursue those raiders? Will I overtake them?” And He answered him, “Pursue, for you shall overtake and you shall rescue.” (9) So David and the six hundred men with him set out, and they came to the Wadi Besor, where a halt was made by those who were to be left behind. (10) David continued the pursuit with four hundred men; two hundred men had halted, too faint to cross the Wadi Besor. (11) They came upon an Egyptian in the open country and brought him to David. They gave him food to eat and water to drink; (12) he was also given a piece of pressed fig cake and two cakes of raisins. He ate and regained his strength, for he had eaten no food and drunk no water for three days and three nights. (13) Then David asked him, “To whom do you belong and where are you from?” “I am an Egyptian boy,” he answered, “the slave of an Amalekite. My master abandoned me when I fell ill three days ago. (14) We had raided the Negeb of the Cherethites, and [the Negeb] of Judah, and the Negeb of Caleb; we also burned down Ziklag.” (15) And David said to him, “Can you lead me down to that band?” He replied, “Swear to me by God that you will not kill me or deliver me into my master’s hands, and I will lead you down to that band.” (16) So he led him down, and there they were, scattered all over the ground, eating and drinking and making merry because of all the vast spoil they had taken from the land of the Philistines and from the land of Judah. (17) David attacked them from before dawn until the evening of the next day;-b none of them escaped, except four hundred young men who mounted camels and got away. (18) David rescued everything the Amalekites had taken; David also rescued his two wives. (19) Nothing of theirs was missing—young or old, sons or daughters, spoil or anything else that had been carried off—David recovered everything.

~ What happened to David?

~ Why did his reputation not prevent the attack in Ziklag?

~ What other stories from the Tanach can you think of that bring about either deterrence or legitimacy, or both?

לֹא יְגַדֵּל אָדָם אֶת הַכֶּלֶב אֶלָּא אִם כֵּן קָשׁוּר בְּשַׁלְשְׁלָאוֹת כּוּ׳. תָּנוּ רַבָּנַן: לֹא יְגַדֵּל אָדָם אֶת הַכֶּלֶב – אֶלָּא אִם כֵּן קָשׁוּר בְּשַׁלְשֶׁלֶת. אֲבָל מְגַדֵּל הוּא בָּעִיר הַסְּמוּכָה לַסְּפָר, וְקוֹשְׁרוֹ בַּיּוֹם וּמַתִּירוֹ בַּלַּיְלָה. תַּנְיָא רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: הַמְגַדֵּל כְּלָבִים – כִּמְגַדֵּל חֲזִירִים. לְמַאי נָפְקָא מִינַּהּ? לְמֵיקַם עֲלֵיהּ בְּאָרוּר. אָמַר רַב יוֹסֵף בַּר מִנְיוֹמֵי אָמַר רַב נַחְמָן: בָּבֶל – כְּעִיר הַסְּמוּכָה לַסְּפָר דָּמֵי. תַּרְגְּמַהּ: נְהַרְדְּעָא.
§ The mishna teaches: A person may not raise a dog unless it is tied with chains. The Sages taught in a baraita: A person may not raise a dog unless it is tied with a chain. But he may raise a dog in a city that is close to the border of the country, and in that case he should tie it during the day but may release it at night. It is taught in a baraita that Rabbi Eliezer the Great says: One who raises dogs is like one who raises pigs. The Gemara asks: What is the practical significance of this statement? Since both are prohibited, what is the point of this comparison? The Gemara answers: The significance is with regard to determining when one is liable to be cursed for it. Rabbi Eliezer is saying that the same curse meted out to one who raises pigs also applies to one who raises dogs. Rav Yosef bar Minyumi says that Rav Naḥman says: Babylonia is considered like a city close to the border, and therefore it is permitted to raise dogs there. The Gemara qualifies this statement, and in this context, Babylonia is interpreted as referring only to Neharde’a, a city that was close to the border.
כּוֹפִין אוֹתוֹ לִבְנוֹת לָעִיר כּוּ׳. תָּנוּ רַבָּנַן: כּוֹפִין אוֹתוֹ לַעֲשׂוֹת לָעִיר דְּלָתַיִם וּבְרִיחַ. וְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: לֹא כָּל הָעֲיָירוֹת רְאוּיוֹת לְחוֹמָה; אֶלָּא עִיר הַסְּמוּכָה לַסְּפָר – רְאוּיָה לְחוֹמָה, וְשֶׁאֵינָהּ סְמוּכָה לַסְּפָר – אֵינָהּ רְאוּיָה לְחוֹמָה. וְרַבָּנַן – זִימְנִין דְּמִקְּרוּ וְאָתֵי גְּיָיסָא.
§ The mishna teaches that the residents of a city can compel each inhabitant of that city to contribute to the building of a wall, double doors, and a crossbar for the city. The Sages taught in a baraita: The residents of a city can compel each inhabitant of that city to build double doors and a crossbar for the city. And Rabban Shimon ben Gamliel says: Not all cities require a wall. Rather, a city that adjoins the state border requires a wall, whereas a city that does not adjoin the state border does not require a wall. The Gemara asks: And why don’t the Rabbis make this distinction? The Gemara answers: Even if a city does not adjoin the border, it sometimes happens that invading troops come into the area. Therefore, it is always good for a city to be protected by a wall.
וְתוּ לָא? וְהָא אָמְרַתְּ: כׇּל הַיּוֹצְאִין לְהַצִּיל חוֹזְרִין לִמְקוֹמָן — אֲפִילּוּ טוּבָא! אָמַר רַב [יְהוּדָה אָמַר רַב]: שֶׁחוֹזְרִין בִּכְלֵי זַיִין לִמְקוֹמָן, כִּדְתַנְיָא: בָּרִאשׁוֹנָה הָיוּ מַנִּיחִין כְּלֵי זֵיינָן בַּבַּיִת הַסָּמוּךְ לַחוֹמָה. פַּעַם אַחַת הִכִּירוּ בָּהֶן אוֹיְבִים וְרָדְפוּ אַחֲרֵיהֶם, וְנִכְנְסוּ לִיטּוֹל כְּלֵי זֵיינָן, וְנִכְנְסוּ אוֹיְבִים אַחֲרֵיהֶן. דָּחֲקוּ זֶה אֶת זֶה, וְהָרְגוּ זֶה אֶת זֶה יוֹתֵר מִמַּה שֶּׁהָרְגוּ אוֹיְבִים. בְּאוֹתָהּ שָׁעָה הִתְקִינוּ שֶׁיְּהוּ חוֹזְרִין לִמְקוֹמָן בִּכְלֵי זֵיינָן. רַב נַחְמָן בַּר יִצְחָק אָמַר: לָא קַשְׁיָא. כָּאן — שֶׁנִּצְּחוּ יִשְׂרָאֵל אֶת אוּמּוֹת הָעוֹלָם, כָּאן — שֶׁנִּצְּחוּ אוּמּוֹת הָעוֹלָם אֶת עַצְמָן. אָמַר רַב יְהוּדָה אָמַר רַב: נׇכְרִים שֶׁצָּרוּ עַל עַיְירוֹת יִשְׂרָאֵל — אֵין יוֹצְאִין עֲלֵיהֶם בִּכְלֵי זֵיינָן, וְאֵין מְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת. תַּנְיָא נָמֵי הָכִי נׇכְרִים שֶׁצָּרוּ וְכוּ׳. בַּמֶּה דְּבָרִים אֲמוּרִים, כְּשֶׁבָּאוּ עַל עִסְקֵי מָמוֹן, אֲבָל בָּאוּ עַל עִסְקֵי נְפָשׁוֹת — יוֹצְאִין עֲלֵיהֶן בִּכְלֵי זֵיינָן, וּמְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת. וּבָעִיר הַסְּמוּכָה לַסְּפָר, אֲפִילּוּ לֹא בָּאוּ עַל עִסְקֵי נְפָשׁוֹת אֶלָּא עַל עִסְקֵי תֶּבֶן וָקַשׁ — יוֹצְאִין עֲלֵיהֶן בִּכְלֵי זֵיינָן, וּמְחַלְּלִין עֲלֵיהֶן אֶת הַשַּׁבָּת. אָמַר רַב יוֹסֵף בַּר מִנְיוֹמֵי אָמַר רַב נַחְמָן: וּבָבֶל, כָּעִיר הַסְּמוּכָה לַסְּפָר דָּמְיָא. וְתַרְגּוּמָא: נְהַרְדְּעָא.
The question may be raised: Are they given no more than two thousand cubits? Didn’t it say in the mishna: All who go out to save lives may return to their original locations on Shabbat, which indicates that they may walk even more than two thousand cubits? In response, Rav Yehuda said that Rav said: We must not infer from the mishna that they may go home even if they went out more than two thousand cubits from their limit, but rather that they may return with their weapons to their original locations, provided that they are within two thousand cubits. As it was taught in the Tosefta: At first those returning from a rescue mission would place their weapons in the first house that they encountered upon their return, i.e., the house nearest the wall, to avoid carrying on Shabbat any more than necessary. Once, their enemies noticed that they were no longer carrying their weapons, and they chased after them; and the defenders entered the house to take up their weapons and fight, and their enemies entered after them, causing great confusion. In the chaos, the defenders began to push one another, and they killed more of each other than their enemies killed of them. At that time the Sages instituted that they should return to their locations, i.e., their destinations, with their weapons. The Gemara cites an alternate resolution that Rav Naḥman bar Yitzḥak said: This is not difficult. Here, in the mishna in Rosh HaShana where they only permitted two thousand cubits, it is referring to a situation where the Jews defeated the nations of the world, i.e., the gentiles, in battle; in such a case there is no concern and they need not return to their original locations. Whereas here, in the mishna which indicates that the Sages permitted even more than two thousand cubits, it is referring to a situation where the nations of the world defeated themselves, i.e., the Jews, whom the Gemara refers to euphemistically as themselves; in such a case the Sages allowed the defeated soldiers to return to their original locations. Since the Gemara discussed war on Shabbat, the Gemara cites Rav Yehuda, who said that Rav said: With regard to gentiles who besieged Jewish towns, they may not go out to fight against them with their weapons, nor may they desecrate Shabbat in any other way due to them, but rather they must wait until after Shabbat. That was also taught in a baraita, with a caveat: With regard to gentiles who besieged, etc. In what case is this said? It is said in a case where the gentiles came and besieged the town with regard to monetary matters, i.e., banditry. However, if they came with regard to lives, i.e., there is concern that the gentiles will attack, they may go out against them with their weapons, and they may desecrate Shabbat due to them. And with regard to a town that is located near the border, even if the gentiles did not come with regard to lives, but rather with regard to matters of hay and straw, i.e., to raid and spoil the town, they may go out against them with their weapons, and they may desecrate Shabbat due to them, as the border must be carefully guarded, in order to prevent enemies from gaining a foothold there. Rav Yosef bar Manyumi said that Rav Naḥman said: And Babylonia is considered like a town located near the border, and war may be waged there on Shabbat even if the gentiles came for financial gain. And this means the city of Neharde’a, which was located near the border.

~ What are the concerns for towns at the border?

~ Is it possible to extrapolate for today?

מתני׳ הבא במחתרת נידון על שם סופו היה בא במחתרת ושבר את החבית אם יש לו דמים חייב אם אין לו דמים פטור: גמ׳ אמר רבא מאי טעמא דמחתרת חזקה אין אדם מעמיד עצמו על ממונו והאי מימר אמר אי אזילנא קאי לאפאי ולא שביק לי ואי קאי לאפאי קטילנא ליה והתורה אמרה אם בא להורגך השכם להורגו
MISHNA: A burglar who is found breaking into a house may be killed by the owner of the house with impunity (see Exodus 22:1). He too is sentenced on account of his ultimate end, as it is presumed that if the owner of the house would resist the burglar, the burglar would kill the owner of the house. If the burglar was breaking into a house, and in the course of doing so he broke a barrel, if there is blood-guiltiness for killing him, i.e., if the homeowner would be liable for killing him, the burglar is liable to pay for the value of the barrel. An example of this is if a father broke into his son’s house, in which case it is presumed that even if the son resists his father, his father would never kill him, and therefore the son may not kill his father, and if he does so he is liable. If there is no blood-guiltiness for killing him, i.e., if the homeowner would be exempt from punishment for killing him, the burglar is exempt from paying for the barrel. GEMARA: Rava says: What is the reason for this halakha concerning a burglar who breaks into a house? He explains: There is a presumption that a person does not restrain himself when faced with losing his money, and therefore this burglar must have said to himself: If I go in and the owner sees me, he will rise against me and not allow me to steal from him, and if he rises against me, I will kill him. And the Torah stated a principle: If someone comes to kill you, rise and kill him first.

~ Does deterrence always work?

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