Sota 42: For Soldiers on the Battlefield; Ancient Therapy

Perek VII ends with advise about those classes whom we should not listen to: cynics, flatterers, liars and slanderers.  Verses are offered to justify each of these subjects.

We begin Perek VIII with a Mishna concerning Deuteronomy 20 (1-8).  We learn that a priest accompanies the Israelite troops to war.  At the border and then later, when the opposing soldiers are heard approaching, he speaks with the troops.  Some of the things that he tells the soldiers include 

• do not be faint of heart at the sound of the horses, sharpening swords, 
• fear not when you hear the knocking of shields or boots
• do not be alarmed by their trumpets 
• do not be terrified by their shouts
• know that G-d is with you
• they are championed by flesh and blood but you are championed by the Omnipresent

The Mishna then reminds us of the story of Goliath of the Philistines and Shobach of the Ammonites.  In both cases, the Israelites and their army, along with the Ark, were victorious.

The Gemara wonders about this priest.  Who was he and how was he chosen for this role?  The rabbis discern that he must have had someone above him, as the High Priest would have been named.  

The rabbis then wonder when the priest begins with "Hear Israel".  They believe that the priest speaks with the warriors twice.  But which part of these words are said at the border and which words are said later, as the opposing army approaches?  The Gemara states that the above comments are stated on the battlefield.

The Gemara then focuses on how Goliath was approached by David.  It describes an interaction between David and Goliath that follows the template suggested above.  Then, in a bizarre move, the rabbis turn to Goliath's genealogy and his mother's sexual behaviour.   Apparently his mother had intercourse with one hundred men and a dog, and Goliath was the result of one of those union.  The rabbis look at the name of Goliath's mother was either Harafa or Orpah.  Either way, they prove the sexual impropriety of this woman through the possible source of her name (everyone came from behind Orpah, orfin, meaning that they were anally raping her, for example).

We are reminded that all four brothers, Saph, Madon, Goliath and Ishbi, were killed by David.  The rabbis suggest that because Orpah left Ruth, her descendants were destined to be destroyed by the descendants of Ruth. And because Orpah cried four tears (the rabbis argue about which verses prove that four tears were shed), she merited those four warriors.  Did she also merit the obscenities that the Rabbis attribute to her?  Or their exaggerated speech, truly lashon hara, that they use to damage her memory?

Shobach is discussed briefly, and his name reflects the fact that all were terrified upon seeing him; their courage spilled like water from a jug.  Other warriors of Nebuchadnezzar are discussed and sometimes ridiculed, as well.  Their excrement and their intestinal health is even questioned.

We end today's daf with a note about how to help those who are distressed.  Proverbs 12:25 teaches that "if there is a care in the heart of a man, he should yashchena, bend it".  

• Rabbi Ami and Rabbi Asi reinterpret that word as yaschena, force - thus one should force the worries out of his/her mind
• Another interpreter interpret that same word differently: he should yesichena, tell his troubles to others, which will relieve his anxiety

As a therapist, it is wonderful to see this very ancient reference to sharing one's upset.  As well, to learn that some rabbis believed that we could force thoughts from our heads helped me to understand how this ancient culture managed emotional distress.