Difference between revisions of "Purpose of the Captive Woman Protocol/2"

From AlHaTorah.org
Jump to navigation Jump to search
(Original Author: Neima Novetsky)
(Original Author: Neima Novetsky)
Line 50: Line 50:
 
</mekorot>
 
</mekorot>
 
<point><b>Marital relations before or only after the procedure?</b> Ramban and Chizkuni, following <multilink><a href="YerushalmiMakkot2-6" data-aht="source">R. Yochanan</a><a href="YerushalmiMakkot2-6" data-aht="source">Yerushalmi Makkot 2:6</a><a href="Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink>, suggest that intercourse is prohibited until after the entire process.<fn>As this position stresses the need for the woman to purify herself before marriage is allowed, it makes sense that any earlier intercourse is prohibited.</fn> As above, the phrase "וְלָקַחְתָּ לְךָ לְאִשָּׁה" is read as a heading. </point>
 
<point><b>Marital relations before or only after the procedure?</b> Ramban and Chizkuni, following <multilink><a href="YerushalmiMakkot2-6" data-aht="source">R. Yochanan</a><a href="YerushalmiMakkot2-6" data-aht="source">Yerushalmi Makkot 2:6</a><a href="Yerushalmi" data-aht="parshan">About the Yerushalmi</a></multilink>, suggest that intercourse is prohibited until after the entire process.<fn>As this position stresses the need for the woman to purify herself before marriage is allowed, it makes sense that any earlier intercourse is prohibited.</fn> As above, the phrase "וְלָקַחְתָּ לְךָ לְאִשָּׁה" is read as a heading. </point>
<point><b>"וַהֲבֵאתָהּ אֶל תּוֹךְ בֵּיתֶךָ"</b> – Most of these commentators do not read any special significance into this ordinance, and likely view it as a simple matter of fact. Ramban, though, relates this to the woman's mourning, suggesting that like a mourning widow, she is brought to and must stay in the house.<fn>His comments refer to the phrase, "וְיָשְׁבָה בְּבֵיתֶךָ" but could applied to these words as well. Later he adds that being around the man constantly during her month of mourning will allow the captive to gradually get used to him and reconcile herself to her new situation. Cf. the almost opposite approach brought below, that the continuous presence of the woman in the house will lead the man to become disgusted by her.</fn></point>
+
<point><b>"וַהֲבֵאתָהּ אֶל תּוֹךְ בֵּיתֶךָ"</b> – Most of these commentators do not read any special significance into this ordinance, and likely view it as a simple matter of fact.<fn>Ramban, though, relates this to the woman's mourning, suggesting that like a mourning widow, she is brought to and must stay in the house. His comments refer to the phrase, "וְיָשְׁבָה בְּבֵיתֶךָ" but could applied to these words as well. Later he adds that being around the man constantly during her month of mourning will allow the captive to gradually get used to him and reconcile herself to her new situation. Cf. the almost opposite approach brought below, that the continuous presence of the woman in the house will lead the man to become disgusted by her.</fn></point>
<point><b>"וְעָשְׂתָה אֶת צִפָּרְנֶיהָ"</b> – According to most of these commentators,<fn>R. Akiva is the exception. Megillat HaMikdash does not define the word, but see V. Noam, "Traces of Sectarian Halakha in the Rabbinic World," Orion Symposium 8 (2006): 67-85, who suggests that the scroll's unique spelling ("ועשיתה"), which has the man (rather than the woman) "doing the nails", must refer to an act of fixing. Were it to mean growing the nails, the man would not be playing a role.</fn> following R. Eliezer in the <multilink><a href="SifreDevarim212" data-aht="source">Sifre</a><a href="SifreDevarim212" data-aht="source">Devarim 212</a><a href="Sifre" data-aht="parshan">About Sifre</a></multilink>, this implies a "fixing" or cutting of the nails.<fn>As above, see the prooftext brought by the Sifre from the usage of the root "עשה" in <a href="ShemuelII19-25" data-aht="source">Shemuel II 19:25</a>.</fn> This can be understood as an act of either purification or mourning.</point>
+
<point><b>"וְעָשְׂתָה אֶת צִפָּרְנֶיהָ"</b> – According to most of these commentators,<fn>R. Akiva is the lone exception. Megillat HaMikdash does not define the word, but see V. Noam, "Traces of Sectarian Halakha in the Rabbinic World," Orion Symposium 8 (2006): 67-85, who suggests that the scroll's unique spelling ("ועשיתה"), which has the man (rather than the woman) "doing the nails", must refer to an act of fixing. Were it to mean growing the nails, the man would not be playing a role.</fn> this connotes a cutting of the nails.<fn>These commentators are following the position of R. Eliezer in the <multilink><a href="SifreDevarim212" data-aht="source">Sifre</a><a href="SifreDevarim212" data-aht="source">Devarim 212</a><a href="Sifre" data-aht="parshan">About Sifre</a></multilink>. As above, see the prooftext brought by the Sifre from the usage of the root "עשה" in <a href="ShemuelII19-25" data-aht="source">Shemuel II 19:25</a>.</fn> R"Y Bekhor Shor, Chizkuni, and Ibn Kaspi all understand this to be an act of purification.<fn>Ramban, though, suggests that it is part of the mourning process. This is consistent with his position delineated in the notes above.</fn></point>
<point><b>Clothing of captivity </b> – This position is less concerned with whether the clothing was beautiful or ugly, than with the fact that it must be removed, signifying a severing of connections to the past.</point>
+
<point><b>Clothing of captivity </b> – This position is concerned less with whether the clothing was beautiful or ugly, than with the fact that it must be removed, signifying a severing of connections to the past.</point>
<point><b>Crying for parents</b> – R. Akiva,<fn>He writes, "אין אביה ואמה אלא עבודה זרה".</fn> Targum Pseudo-Jonathan, and Ramban understand this to refer to the captive's crying over the <i>religion</i> of her parents which she is now rejecting.<fn>See also the opinion brought in Ibn Ezra which suggests instead that she is crying over her parents who have not also converted to Judaism.</fn> R. Yosef Bekhor Shor asserts, in contrast, that this mourning is not part of the actions demanded of the woman but more simply a description of what she will inevitably do after losing her parents in the war.</point>
+
<point><b>Crying for parents</b> – R. Akiva,<fn>He writes, "אין אביה ואמה אלא עבודה זרה".</fn> Targum Pseudo-Jonathan, and Ramban all understand this to refer to the captive's crying over the <i>religion</i> of her parents which she is now rejecting.<fn>See also the opinion brought in Ibn Ezra which suggests instead that she is crying over her parents who have not also converted to Judaism.</fn> R. Yosef Bekhor Shor asserts, in contrast, that this mourning is not part of the actions demanded of the woman, but simply a description of what she will inevitably do after losing her parents in the war.</point>
<point><b>What if no one died?</b> This issue might be one of the motivating factors for this approach to relate the crying over parents to mourning a lost religion and nation rather than crying for actual dead parents.<fn>For R. Yosef Bekhor Shor, as well, such a case is not a problem as he does not view the crying as an obligation but rather as a likely scenario.</fn></point>
+
<point><b>What if no one died?</b> This issue might be one of the motivating factors for this approach to interpret the crying over parents as a figurative mourning over a lost religion and nation rather than literally dead parents.<fn>For R. Yosef Bekhor Shor, as well, such a case is not a problem as he does not view the crying as an obligation but rather as a likely scenario.</fn></point>
 
<point><b>Purpose of actions and Biblical parallels</b>
 
<point><b>Purpose of actions and Biblical parallels</b>
 
<ul>
 
<ul>
<li><b>Status change</b> - Chizkuni and Ibn Kaspi suggest that the common denominator between all the actions is that they require a removal of something and thus represent a cutting away of the past,<fn>The captive is told to remove anything that was upon her when she was still an idolater. Ibn Kaspi goes so far as to say that had it been possible, she would even remove her limbs.</fn> and rebirth into a new person. Chizkuni compares the process to the sanctification of the Levites<fn>See <a href="Bemidbar8-6" data-aht="source">Bemidbar 8</a>.</fn> who also shave their hair and wash their clothing as they move from the "profane" to the "holy."</li>
+
<li><b>Status change</b> Chizkuni and Ibn Kaspi suggest that the common denominator between all the actions is that they require a removal of something and thus represent a cutting away of the past,<fn>The captive is told to remove anything that was upon her when she was still an idolater. Ibn Kaspi goes so far as to say that had it been possible, she would even remove her limbs.</fn> and rebirth into a new person. Chizkuni compares the process to the sanctification of the Levites<fn>See <a href="Bemidbar8-6" data-aht="source">Bemidbar 8</a>.</fn> who also shave their hair and wash their clothing as they move from the "profane" to the "holy."</li>
<li><b>Purification</b> – Alternatively these actions are not simply symbolic, but actually part of the legal process of purification.<fn>See Targum Pseudo-Jonathan who adds immersion in a riual bath to the list of requirements and speaks explicitly of conversion.</fn> Chizkuni compares the changing of clothing to Yaakov's identical command when purifying his family from the idolatry of Shekhem<fn>See <a href="Bereshit35-2" data-aht="source">Bereshit 35:2</a></fn> and Ibn Ezra points to the similarity of the head-shaving to the purification process undergone by one who had been contaminated by צרעת.&#8206;<fn>See <a href="Vayikra14-8" data-aht="source">Vayikra 14</a>. It is interesting to note one contrast between the two procedures.  In the case of the מצורע (and other people of impure status), the impurity requires one to leave the camp, whereas here there is an emphasis on bringing the woman into the home.</fn></li>
+
<li><b>Purification</b> – Alternatively these actions are not merely symbolic, but actually part of the legal process of purification.<fn>See Targum Pseudo-Jonathan who adds immersion in a riual bath to the list of requirements and speaks explicitly of conversion.</fn> Chizkuni compares the changing of clothing to Yaakov's identical command when purifying his family from the idolatry of Shekhem,<fn>See <a href="Bereshit35-2" data-aht="source">Bereshit 35:2</a></fn> and Ibn Ezra points to the similarity of the head-shaving to the purification process undergone by one who had been contaminated by leprosy.<fn>See <a href="Vayikra14-8" data-aht="source">Vayikra 14</a>. It is interesting to note one contrast between the two procedures.  In the case of the מצורע (and other people of impure status), the impurity requires one to leave the camp, whereas here there is an emphasis on bringing the woman into the home.</fn></li>
 
<li><b>Mourning</b> – Ramban, instead, states that all the actions are symbols of mourning, pointing to <a href="Iyyov1-20" data-aht="source">Iyyov</a> and <a href="Yirmeyahu7-29" data-aht="source">Yirmeyahu</a> as support.<fn>Cf. above approach. Though Ramban agrees with the first position in viewing these actions as symbols of mourning, he views the mourning itself as a demonstration of the woman's rejection of her family, nation and religion, while they see in it a sensitivity to the woman's plight.</fn> Before converting, the woman is given a chance to mourn her lost religion.</li>
 
<li><b>Mourning</b> – Ramban, instead, states that all the actions are symbols of mourning, pointing to <a href="Iyyov1-20" data-aht="source">Iyyov</a> and <a href="Yirmeyahu7-29" data-aht="source">Yirmeyahu</a> as support.<fn>Cf. above approach. Though Ramban agrees with the first position in viewing these actions as symbols of mourning, he views the mourning itself as a demonstration of the woman's rejection of her family, nation and religion, while they see in it a sensitivity to the woman's plight.</fn> Before converting, the woman is given a chance to mourn her lost religion.</li>
 
</ul>
 
</ul>
 
</point>
 
</point>
<point><b>"אִם לֹא חָפַצְתָּ בָּהּ"</b> – Ramban suggests that the Torah is teaching that if the man is not satisfied with the captive after having relations for the first time after the protocol was completed, he must set her free and does not require to give her a divorce. After this point, though, she would be considered his full wife and if the man no longer desired her, he would need to provide her with a halakhic divorce.</point>
+
<point><b>"אִם לֹא חָפַצְתָּ בָּהּ"</b> – Ramban suggests that the Torah is teaching that if the man is no longer enamored of the woman after having relations for the first time after the protocol was completed, he can simply set her free and is not required to legally divorce her. After this point, though, she would be considered his full wife, and if the man no longer desired her, he would need to provide her with a halakhic divorce.</point>
 
<point><b>"תַּחַת אֲשֶׁר עִנִּיתָהּ"</b> – According to Ramban, this refers to the initial intercourse after completing the purification process.</point>
 
<point><b>"תַּחַת אֲשֶׁר עִנִּיתָהּ"</b> – According to Ramban, this refers to the initial intercourse after completing the purification process.</point>
 
<point><b>Relations with a gentile</b> – According to this approach, the whole process is meant to purify the woman from idolatry so that she can convert before the man has intercourse with her.</point>
 
<point><b>Relations with a gentile</b> – According to this approach, the whole process is meant to purify the woman from idolatry so that she can convert before the man has intercourse with her.</point>
<point><b>Taking advantage of the captive woman?</b> According to this position none of the actions mandated are meant to degrade the woman.</point>
+
<point><b>Taking advantage of the captive woman?</b> According to this position, none of the actions mandated are meant to degrade the woman.</point>
 
</category>
 
</category>
 
<category name="">Discouraging the Marriage
 
<category name="">Discouraging the Marriage

Version as of 03:38, 5 September 2014

Purpose of the Captive Woman Protocol

Exegetical Approaches

Overview

In attempting to understand the protocol applied in the case of the captive woman, commentators grapple with both the moral issue of how to treat captives and the theological/halakhic issue of what needs to transpire before a heathen can wed an Israelite. For both Hellenistic Jewish commentators like Philo and modern Italian commentators such as the Hoil Moshe, the moral issue predominates. They therefore attempt to demonstrate how the Torah is attuned to the emotional needs of the woman. In contrast, the Sifre and most medieval commentators in its wake appear to be motivated more by halakhic concerns. Thus, R. Akiva focuses on how the procedure prepares the woman to abandon idolatry and become part of the Israelite nation, while others view the actions as an attempt to make the woman appear ugly in the eyes of her potential husband, thereby possibly preventing the intermarriage entirely.

THIS TOPIC IS STILL UNDERGOING EDITORIAL REVIEW

Caring for the Captive

The Torah's commandments reflect a sensitivity to the needs of the captive woman, allowing her to mourn her lost former life and/or to be treated with dignity as a full-fledged wife.

Marital relations before or only after the procedure? Philo, Josephus, and the Hoil Moshe maintain that the man is only allowed to have relations with the captive after the procedure has been completed.3 The phrase "וְלָקַחְתָּ לְךָ לְאִשָּׁה" in verse 11 is thus understood as a heading introducing the process described afterwards.4 This stringent view of the man's permitted actions accords with the idea that the Torah is concerned with the woman's welfare.5
"וַהֲבֵאתָהּ אֶל תּוֹךְ בֵּיתֶךָ" – This approach might suggest that the verse is emphasizing the need to bring the woman into the house, and treat her as full fledged wife rather than a captive of war.6
"וְגִלְּחָה אֶת רֹאשָׁהּ" – Josephus, the Biur, and Shadal understand the shaving of the head to be a symbol of mourning, pointing to Iyyov 1:20 and Yirmeyahu 7:29 as evidence. The Hoil Moshe, in contrast, views it as a beautifying process,7 part of the woman's preparations for her wedding. Yosef's shaving of his head before approaching Paroh might support this understanding, as it apparently served to make Yosef more, not less, presentable.
"וְעָשְׂתָה אֶת צִפָּרְנֶיהָ" – According to Philo and the Biur,8 "וְעָשְׂתָה" means to trim her nails. This understanding is supported by the parallel usage of the root "עשה" in Shemuel II 19:25.9 This action, too, is viewed by most of these exegetes a sign of mourning,10 but by the Hoil Moshe as part of the process of beautification.
Clothing of captivity
  • Rags – According to the Hoil Moshe and Shadal, women wore ugly clothing or sackcloth in times of battle.11 The captive, thus, removes these rags after moving into the man's home, where she is to be treated as a wife and not as a servant.
  • Attractive garb – The Biur, instead, posits that women would beautify themselves during war hoping to attract the enemy. Cf. Izevel who puts on make-up and does her hair when seeing the enemy approach. Thus, afterwards, the captive woman changes into more appropriate mourning garments.12
Crying for parents – For many of these commentators, this action is what defines the entire process as one of mourning. The Hoil Moshe, though, compares this to a woman who is upset and tearful about leaving her parent's home to get married. This is consistent with his overall view that all these actions constitute pre-nuptial preparations.13
Thirty days – Josephus suggests that this is the normal time frame for mourning. Philo and the Hoil Moshe add that this amount of time should suffice to ensure that, in taking the woman, the man is motivated not by passion alone, but by true love.14
What if no one died? Those who understand the process to revolve around mourning will have difficulty explaining what purpose these actions serve in a case where the captive did not lose any relatives in battle. They might suggest that the Torah refers to the prevalent case ("דבר הכתוב בהווה"), and that if there is no cause for mourning, these actions are not mandatory.15
"אִם לֹא חָפַצְתָּ בָּהּ" – According to the Hoil Moshe, this refers to any point after the marriage when the husband might no longer care for the woman. He is told that he may not then keep her on as a slave or sell her, as was the custom of many with regard to their captives, but must instead set her free.16
"תַּחַת אֲשֶׁר עִנִּיתָהּ" – These commentators might suggest, as does Rashbam, that this refers to marital relations,17 rather than to the rape of the woman in battle. The verse is teaching that once this woman was taken in marriage, she can no longer be treated as a slave who can be sold at will.18
Relations with a gentile – Most of these commentators might suggest that the woman converts before marriage (after the 30 day mourning/preparation period).19 Perhaps the verses do not highlight this aspect since they focus mainly on the actions which serve to alleviate the woman's distress, and not on what is necessary from the man's perspective.
Taking advantage of the captive woman? According to most of these commentators,20 these laws prevent unfair treatment of the woman, and instead demonstrate concern for her suffering and respect for her human dignity. In light of ancient near eastern (and some modern) norms of war, the Torah stands out in its humanity.

Purifying from Idolatry

The procedure is a purification process serving to cleanse the woman from idolatry and prepare her to convert to Judaism.

Marital relations before or only after the procedure? Ramban and Chizkuni, following R. YochananYerushalmi Makkot 2:6About the Yerushalmi, suggest that intercourse is prohibited until after the entire process.23 As above, the phrase "וְלָקַחְתָּ לְךָ לְאִשָּׁה" is read as a heading.
"וַהֲבֵאתָהּ אֶל תּוֹךְ בֵּיתֶךָ" – Most of these commentators do not read any special significance into this ordinance, and likely view it as a simple matter of fact.24
"וְעָשְׂתָה אֶת צִפָּרְנֶיהָ" – According to most of these commentators,25 this connotes a cutting of the nails.26 R"Y Bekhor Shor, Chizkuni, and Ibn Kaspi all understand this to be an act of purification.27
Clothing of captivity – This position is concerned less with whether the clothing was beautiful or ugly, than with the fact that it must be removed, signifying a severing of connections to the past.
Crying for parents – R. Akiva,28 Targum Pseudo-Jonathan, and Ramban all understand this to refer to the captive's crying over the religion of her parents which she is now rejecting.29 R. Yosef Bekhor Shor asserts, in contrast, that this mourning is not part of the actions demanded of the woman, but simply a description of what she will inevitably do after losing her parents in the war.
What if no one died? This issue might be one of the motivating factors for this approach to interpret the crying over parents as a figurative mourning over a lost religion and nation rather than literally dead parents.30
Purpose of actions and Biblical parallels
  • Status change – Chizkuni and Ibn Kaspi suggest that the common denominator between all the actions is that they require a removal of something and thus represent a cutting away of the past,31 and rebirth into a new person. Chizkuni compares the process to the sanctification of the Levites32 who also shave their hair and wash their clothing as they move from the "profane" to the "holy."
  • Purification – Alternatively these actions are not merely symbolic, but actually part of the legal process of purification.33 Chizkuni compares the changing of clothing to Yaakov's identical command when purifying his family from the idolatry of Shekhem,34 and Ibn Ezra points to the similarity of the head-shaving to the purification process undergone by one who had been contaminated by leprosy.35
  • Mourning – Ramban, instead, states that all the actions are symbols of mourning, pointing to Iyyov and Yirmeyahu as support.36 Before converting, the woman is given a chance to mourn her lost religion.
"אִם לֹא חָפַצְתָּ בָּהּ" – Ramban suggests that the Torah is teaching that if the man is no longer enamored of the woman after having relations for the first time after the protocol was completed, he can simply set her free and is not required to legally divorce her. After this point, though, she would be considered his full wife, and if the man no longer desired her, he would need to provide her with a halakhic divorce.
"תַּחַת אֲשֶׁר עִנִּיתָהּ" – According to Ramban, this refers to the initial intercourse after completing the purification process.
Relations with a gentile – According to this approach, the whole process is meant to purify the woman from idolatry so that she can convert before the man has intercourse with her.
Taking advantage of the captive woman? According to this position, none of the actions mandated are meant to degrade the woman.

Discouraging the Marriage

The protocol is meant to display the woman in the worst possible light so that the man will lose all desire for her and decide not to marry her.

Marital relations before or only after the procedure?
  • Only after – Rashi37 suggests that no intercourse is allowed until after the procedure is completed. Since the whole point of the process is to deter the man from marriage, nothing is allowed until the protocol has been followed (with the hopes that by that point, his passion will have disappeared).
  • Beforehand – Rambam and Abarbanel, in contrast, allow a one time sexual act during the war itself.38 They assume that if the man is not allowed to act at all, he will do so anyway without any restrictions. Thus, as a concession to his desires, a one time act is allowed, with the hope that the rest of the laws will convince him not to do so again.
"וַהֲבֵאתָהּ אֶל תּוֹךְ בֵּיתֶךָ" – This command, together with the later similar directive, "וְיָשְׁבָה בְּבֵיתֶךָ", ensure that the woman will be constantly in the man's presence, which should lead the man to tire of her.39
"וְגִלְּחָה אֶת רֹאשָׁהּ" – This approach views the shaving of the hair as a disfiguring of the woman's beauty. No prooftexts are brought, but Abarbanel points to a reality in which woman take pride in growing their hair, suggesting that its being shaven would be received negatively, and not endear the captive to the man.40
"וְעָשְׂתָה אֶת צִפָּרְנֶיהָ" – Most of these commentators assert that this refers to a growing of the nails,41 and view it, too, as a mark of ugliness. In some manuscripts of the Sifre and Masekhet Semachot 7:13, Daniel 4:30 is brought as evidence that such wild growth is repulsive.
Clothing of captivity – This approach assumes that gentile women would adorn and beautify themselves in times of war so as to lure the enemy men.42 The captive, thus, is forced to remove her fancy garments so that the man will no longer be enticed by them.
Crying for parents – This action, too, is understood as a means of discouraging the man who will quickly tire of a moping, sobbing woman.
Thirty days – Abarbanel suggests that thirty days is enough time to allow the man's passion to dissipate, and regret his initial desire.43
"אִם לֹא חָפַצְתָּ בָּהּ" – According to this approach, this is actually the entire goal of the process, that the man shall not desire the woman. Abarbanel adds that the fact that the man knows in advance that should he not desire her he will not be allowed to enslave or sell her, is itself a further disincentive to marry.
"תַּחַת אֲשֶׁר עִנִּיתָהּ" – According to Rambam, this probably refers to the initial act of intercourse during the war itself. Abarbanel,44 instead, suggests that it might refer to the oppressive acts demanded of the woman (to shave her head etc). Either way, the Torah warns that due to the somewhat negative treatment of the woman, if one no longer desires her, he can not simply enslave or sell her.
Relations with a gentile – According to this position, the whole process is meant to discourage such relations and prevent the intermarriage.45
Taking advantage of the captive woman? This position does not seem to be bothered by the degrading actions forced upon the woman. It is concerned more with the spiritual state of the Jewish man and how an inappropriate marriage might affect him, than how the woman is treated. Moreover, since this position understands that the woman herself was actively trying to lure the Israelite men, one might suggest that actions aimed to curb her allure simply even the playing field.