Out of Bounds

The haftorah for Parshas Chukas is taken from Sefer Shoftim and includes the initial Pessukim which discuss Yiftach HaGiladi. Though Yiftach eventually became a Shofet over Klal Yisroel, the Hafotrah discusses his origins and a war he fought with Amon. Interstingly, the connection between the Haftorah and the Parsha seems somewhat tenuous—the Pessukim at the end of the Parsha speak about the war between Bnei Yisroel and the Emorim, and it seems that some of the territory gained in that war had originally belonged to Moav, the close kin of Amon. Territorial claims dating back to the times of Moshe Rabbeinu are referenced in Hafotrah as well, further tying the Haftorah to the Parsha. As we know, however, sometimes when we learn the Haftorah we can find additional, albeit even less direct, connections to the Sedra as well. This appears to perhaps be the case this week once again.

The Haftorah begins by telling us about Yiftach, born to Gilad, who had something of a spotty heritage, as the Passuk tells us: “V’Hu Ben Isha Zonah”. As a result, his brothers did not allow him to participate in their father’s Nevuah, and Yiftach left their area, called Gilad, and ran to Eretz Tov, where he settled down. A while later Amon fought with Bnei Yisroel, and the front lines were at Gilad. At that time the Ziknei Gilad went to Eretz Tov, to summon Yiftach back to his ancestral home and lead the fight against Amon.

Perhaps surprisingly, Yiftach does not turn them down outright, and agrees to come and fight with one condition: if he was successful in his endeavors, “Anochi Aheyeh Lachem L’Rosh”, he would be appointed as a leader in Gilad. The Zekeinim agree to this tipulation, and Yiftach returns to Gilad, eventually vanquishing the armies of Amon.

This is the basic outline of the events described in the Haftorah, but there are of course some questions that must be answered in order to properly understand the words of the Navi.

First, when it comes to Yiftach himself, it is not clear whether we are to consider him to be good person or a bad one. On one hand, he eventually becomes a Shofet over Klal Yisroel, as the PAssuk later on says: “Vayishfot Yiftach Es Yisroel Shesh Shanim”. Indeed, when Yiftach goes to fight Amon, the Navi tells us: “VaTehi Al Yiftach Ruach Hashem” it was a Ruach Hashem that accompanied as he marched against Amon.

That said, Chazal seem to have a different view of Yiftach. The Gemara in Bava Kamma brings various sources from Pessukim for common maxims, one of which is: “Mitayel V’Azel Dikla Bisha Gabei Kina D’Sarchei”, which means that a fruitless palm tree grows among other fruitless trees. The gist of the this saying is that a bad person is drawn to others like him. One of the sources the Gemarah brings for this idea is Yiftach, becaue the Passuk says that when he went to Eretz Tov “Vayislaktu El Yiftach Anashim Reikim VaYihiyu Imo”, he was joined by “Anashim Reikim”, empty people. The Gemarah seems to be telling us that Yiftach was like an Ilan Srak, a person devoid of Peiros and so other empty people we attracted to him.

If we wish to truly understand the actions of Yiftach, and the events described in the Hafotah, then, it would seem important to resolve the words of the Gemarah with the fact that the Pessukim give us a different impression of Yiftach.

Whether we assume that Yiftach was generally a good person, or not, we must also understand the choice that he Ziknei Gilad made in approaching him. Perhaps this question is best put by Yiftach himself, who greets the Zekeinim by asking: “Halo Atem Sineisem Osi VaTigrishuni MiBeis Avi U’Madua Ba’asem Elai Attah K’Asher Tzar Lachem”. He pointed out that they were the ones who chased him from his father’s home out of hatred for him, and wondered why they now came to him when they were in trouble. This seems to be a fair question, yet the Ziknei Gilad elide their answer, essentially ignoring the question, and we must therefore seek to answer it on our own: why did the Ziknei Gilad turn to Yiftach at this particular juncture?

One may assume that this was a merely military decision: Ralbag suggests that Yiftach and the “Anashim Reikim” were a band of mercenaries, who fought wars to sustain themselves. If this was the case, however, why would the Ziknei gilad entertain the notion of Yiftach becoming their leader? The could have hired Yiftach and his band of troops just as anyone else—there seems to be more at play here. Further, their own words seem to suggest a diffirent role for Yiftach, as they say to him: “Lecha V’Hayisa Lanu L’Katzin V’Nilchama B’Bnei Amon”, they asked that he come be a general so that “we may fight Amon”, not that he fight on their behalf. Why did they make this request, and what drew them to Yiftach in the first place?

Interestingly, and perhaps in support of the notion that Yitach was more than just a warrior, his first act is non-military, it is diplomatic: he sends messengers to the Melech of Bnei Amon attempting to convince him not to fight. There are two exchanges, the second of which includes a brief history of the territorial claims in question, dating back to Yetzias Mitzrayim. The crux of Yiftach’s argument is that Amon cannot lay claim to any lands inhabited by Bnei Yisroel, not only because it was all fairly captured in war, but because of a higher authority. He sends Melech Amon the following message: “Halo Es Asher Yorishcha Kamosh Elohecha Oso Tirosh”, Kamosh was the name of the god of Amon, and Yiftach suggested that Amon had what Kamosh wished them to, and that Bnei Yisroel, L’Havdil, held the land that Hashem wished us to. It was only when the diplomatic options were exhausted that Yiftach began to fight against Amon, eventually defeating them.

Why would Yiftach take this tact with Amon? Rashi at the beginning of the Haftorah tells us that the war referenced here was ongoing, earlier Pessukim seem to indicate that Amon had already made progress, why did Yiftach think he could negotiate a peace? It is especially intriguing that he seems to think that a Shmooze in Emunah would be effective, as he encouraged the Melech Amon to be happy with what was given to him by Kamosh. How are we to understand this approach, especially in light of the fact that the Ziknei Gilad seem to ask him to be a military leader?

Perhaps we can begin to understand these Pessukim, and the actions of Yiftach, based on an insight into his character. The Passuk tells us that when his brothers challenged his right to their father’s Yerusha, Yiftach left town: “VaYivrach Yiftach”. The Mincha Ketana suggests that Yiftach ran specifically because he wished to avoid Machlokes of any sort. This is why the Navi tells us that he settled in “Eretz Tov”, as there is no greater Tov than Shalom. The Chid”a in Chomas Oncha takes this one step further. There are indications in Chazal that “Eretz Tov” was outside the borders of Eretz Yisroel. The Chid”a suggests that Yiftach did not want to be subject to the Halachos of Oleh Regel or Ma’aser Sheini because his presence in Yerushalyim, along with his relatives, at the times of these Mitzvos may spark further strife.

Not only does this picture of Yiftach as someone who avoided conflict seems to be in conflict with that which we already know about him—that he was a successful military leader—but it also seems to contradict the way the Navi introduces Yiftach to us. Contrary to what we commonly see in the Pessukim, the Navi tells us about Yiftach’s character first, and then about this birth and life. This introduction is five words long: “V’Yiftach HaGildadi Haya Gibor Chayil”, Yiftach was a strong person. The Mincha Ketana says that his avoidance with conflict was despite the fact that he was a Gibor Chayil, but perhaps we can understand that the two go hand in hand. Perhaps by introducing Yiftach in this way the Navi is telling us that in order to understand anything about Yiftach, we must know that above all else, he was a Gibor.

If that’s the case, we must of course understand the implications of this title.

There are many individuals throughout Tanach given this approbation, not the least of which is Dovid Hamelech who is first introduced to Shaul as “Yodeah Nagen V’Gibor Chayil”, and Chazal seem to approach this title as referring to someone who is a “Gibor” and uses it in an appropriate way, hence the added term “Chayil”. We have to assume that this refers not to physical strength, at least not exclusively, and so we must understadnt the virtue of Gevurah.

As we know, each of the Avos Hakedoshim had a defining Middah, which they in turn imbued into the character of all Yidden. The Middah of Avrohom was Chesed, and that of Yitzchok Avinu was Gevurah. R’ Tzadok HaKohen, in numerous places including Pri Tzaddik on Parshas Lech Lecha, explains that the definition of Gevurah is “Tzimtzum”, which means the ability to confine oneself to specific boundaries. This stands opposed to the “Hishpastus” of Chesed exhibited by Avrohom Avinu, who spread the Dvar Hashem to everyone he encountered. When one possesses and perfects the Middah of Gevurah, he is able to direct his Kochos in a very specific and focused way. Elsewhere R’ Tzadok notes that the Bracha of Techias HaMesim in Shemonah Esrei begins with the words “Atah Gibor” because the fact that Hakadosh Baruch Hu can be Mitzamtzem himself, Kaviyachol, to put a Neshama in each person “Lifi Kochosav”, is an example of the Gevuros Hashem.

It emerges, then, that one who is a “Gibor Chayil” has perfected the ability to be Metzamtzem himself, to create and respect boundaries for himself. Perhaps it was this Middah that led Yiftach to run from Eretz Avosav when his brothers attempted to preclude him from the Yerusha. Because he was a Gibor Chayil, he realized that his presence in their area was outside his boundaries, and rather than fight with them, he was “Mitzamtzem” himself and moved on. Thus, his flight from Gilad was an act of Gevurah, not weakness.

Perhaps this is the reason that the Ziknei Gilad sought him out when Amon threatened, because a Gibor Chayil was well suited to battle this particular enemy.

As we know, Amon comes from Lot and if we take a close look at Lot it becomes apparent that Gevurah and Tzimtzum were not his strong point. For example, the Torah tells us that there was a fight, a Riv, between he Roei Lot and those of Avraham. Rashi in Parshas Lech Lecha tells us that the argument was based on the fact that the shepards of Lot allowed their flocks to graze in the fields of others—they had no ability to respect boundaries. It is apparent from the Pessukim there that this fight was not limited to the Ro’im—Avraham and Lot had the same disagreement. Later, when Lot takes leave of Avraham, the Torah says that he looked at “Kol Kikar HaYarden”, a vast expanse of land—his eyes led him well beyond an area that he could have inhabited on his own.

In Sedom we again see a lack of Gevurah on the part of Lot—he wishes to be among the Anshei Sedom while still being a Machnis Orech like his uncle. Lot seems unable to choose a path for himself, to create any meaningful framework for his life, constantly remaking himself to fit in with those around him. The inappropriate relationship that led to the birth of Amon and Moav seems to be the pinnacle of this fault: a total lack of Gevurah, the ultimate Hishpastus without any Cheshbon.

This is the enemy that Bnei Yisroel faced at the time of Yiftach—Amon, a representation of the lack of Gevurah—and it was of course not a coincidence. In the Pessukim prior to those of the Hafotrah the Navi tells us that Bnei Yisroel were serving all manner of Avodah Zarah—the Passuk lists at least seven different false gods—and when they cried to Hashem to save them from external threats the response was: “Lechu V’Zaaku El HaElohim Asher Bachartem Bam”. Bnei Yisroel had shown that they were incapable of being Mitzamtzem themselves, they served whatever Avodah Zarah was en vogue, and so their Teffilos were unanswered and their safety threatened by an enemy who defined a lack of Gevurah.

And so, Yiftach, the Gibor Chayil , was summoned, for it was his leadership and example of Gevurah that would allow Bnei Yisroel to be victorious. He, in turn, approached Amon with a suggestion: perhaps they should try to overcome their birthright and be Metzamtzem themselves, limiting their territory to that which they were granted by Kamosh, so to speak. He likely knew that this would be unsuccessful but he wished to frame the battle that was to take place—it was one of Gevurah against a lack thereof, of Tzimtzum against unbridled Hishpahtus, and the victor in such a battle is a foregone conclusion.

Perhaps Yiftach was himself not perfect, as the Gemarah seems to tell us, but he exhibited one Middah with perfection. Maybe once he was able to use this Middah to lead Bnei Yisroel to victory, he was primed to become a Shofet, as his success taught a much needed lesson in self-control, in Gevurah and Tzimtzum to a nation that so desperately needed it.

This week’s Sedra begins with the Parshas of Parah Aduma, the ultimate Chok. As we learn those Pessukim we are reminded that we cannot understand everything, that some things are beyond us. This too is a message about the importance of Tzimtzm and Gvurah—always knowing our strengths and capacities as well as our limitations. A focus on perfecting this Middah can allow us all to become Giborei Chayil in our own right.