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מרכז לוקשטיי*‏ ‏•תוכנית לימודי!‏Judaic Studies Lesson Plan • The Lookstein CenterSchool of Education, Bar-Ilan University בית הספר לחינוך,‏ אוניברסיטת בר-אילןThe following people are exempt from conscription: One who has built a new house,planted a vineyard, or betrothed a wife, one who has yet to have enjoyed use of newacquisition, and one who is scared to fight. These exemptions can either be approachedfrom an ethical point of view (i.e. that it is not fair or moral to force someone in any ofthese situations to have to leave their home, vineyard or wife and fight, or to forcesomeone who is scared to the front line) or a practical point of view. On a practicallevel, the men listed are less likely to be good soldiers, as their minds may be elsewhere,and not totally focused on the task at hand. They may be a liability in a war situation, andare therefore exempt from fighting. In the case of the soldier who is scared to fight, thetext suggests that we are worried that he may influence thesoldiers around him, which is a much more pressing concern, and therefore the Torahexempts him immediately.4. Do you think that a conscientious objector is included in any of these categories? If so,which one? If not, do you think they were also exempt? Do you think there was such athing as a conscientious objector in biblical warfare?It is very difficult to include a conscientious objector in any of the categories above.There is no record of someone who was against serving in an army commanded by God,perhaps because it is hard to question a war that has been commanded by God. (Maybewe can say that Avraham was the first conscientious objector as he argued with Godagainst destroying the cities of Sodom and Gomorrah. However, there he was notobligated to be involved in the destruction so it is not a complete analogy).Part 3 – verses 10-18 – Peace treaties and the Seven Canaanite Nations5. Why do you think the Israelite army is commanded to subjugate a people that havemade a peace treaty with them?This refers to a case where the Land of Israel is involved (either the conquering of theLand of Israel, or the expanding its borders). In order to exert sovereignty over thenation and land the Israelites were fighting, they were forced to subjugate them. Theywere not, however, allowed to kill, destroy or plunder, because a peace treaty had beenmade (see also Rambam in source 6).6. What do you think about the ethics of the advice given for a city that has not made apeace treaty with Israel? Is this policy internationally acceptable in contemporarywarfare?It is for the students to decide on what they think the ethics of warfare should be. It isfeasible to conclude that anyone that proves a potential military risk (i.e. every male)should be destroyed. A man that surrenders of course must be saved and protected, underthe condition that his surrendering constitutes a peace treaty and all that goes with that(i.e. commitment to ethical monotheism).10
מרכז לוקשטיי*‏ ‏•תוכנית לימודי!‏Judaic Studies Lesson Plan • The Lookstein CenterSchool of Education, Bar-Ilan University בית הספר לחינוך,‏ אוניברסיטת בר-אילן7. Why do you think that the army must destroy all inhabitants of a city of one of theseven Canaanite nations? (The text suggests a reason – what do you think of thisreason?) Would this be internationally acceptable in contemporary warfare?There are two reasons intimated at in the text. Firstly, if these nations are immoral anddo not keep the basic laws of morality (seven mitzvot of the sons of Noah) then theydeserve death as a punishment (as decided and only when decided by God because this isa divinely commanded war). Secondly, the text advises that if you were not to destroy allof these nations in their entirety, then you run the risk of being influenced by them at alater date to worship idols. This must be avoided at all costs. (See also Sefer HaChinuch,source 5.)Part 4 – verses 19-20 – War and the environment8. Why do you think the laws of protecting the environment are found in the context ofwar and not a normal situation?War is an extreme situation in which one might think other areas of morality such asenvironmental ethics could be suspended. The Torah wishes to teach us that if we have tobe sensitive to the environment in a time of war, then we certainly have to protect itduring normal times.9. This source seems to value trees above human life when it asks rhetorically “Is the treeof the field a man that it should be besieged by you? Did the trees cause you any harm?”What message do you think this has for us?The Torah seems to speak ‘tongue in cheek’ and suggest that if mankind wishes to destroyyourselves, then that is one thing, but it doesn’t mean they can destroy the environment.Source 210. What is the first and foremost reason that we have a mitzvah to destroy the sevenCana’anite nations?Because we are commanded to by God. The Sefer Hachinuch proves this by quoting twoverses from Devarim (7:2 and 20:17) and for a God-fearing Jew this is enoughjustification. This may spur a debate about whether we should submit to allcommandments even if they seem to go against our intellect and sense of morality.11. The Sefer Hachinuch hints at two moral justifications for this Mitzvah. What are theyand what do you think about them?This is the same discussion as source 1 (question 7). Firstly, if these nations are immoraland do not keep the basic laws of morality (seven mitzvot of the sons of Noah) then they11
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