Pemikiran Yahudi Ulangan 23:15: Guide for the Perplexed

The precepts contained in “the laws concerning slaves” (Hilkot ‘abadim), likewise prescribe only acts of pity, mercy and kindness to the poor. It is an act of mercy to give liberty to a Canaanite servant for the loss of one of his limbs (Exod. 21:26, 27), in order that he should not suffer from slavery and illness at the same time. The law applies even to the case that a tooth of a slave has been knocked out, much more to the mutilation of other limbs. He could only be corrected with a rod or reed or the like, as we have stated in Mishneh-torah. Besides, if the master strikes the slave too hard and kills him, he is punished with death as for ordinary murder. Mercy is also the object of the law, “Thou shalt not deliver unto his master the servant that is escaped from his master” (Deut. 23:15); but it teaches besides a very useful lesson, namely, that we must always practise this virtue, help and protect those who seek our help, and not deliver them unto those from whom they flee; and it is not sufficient to give assistance to those who are in need of our help; we must look after their interests, be kind to them, and not hurt their feeling by words. Thus the Law says: “He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not vex him” (ibid. ver. 16). This we owe to the lowest among men, to the slave; how much more must we do our duty to the freeborn, when they seek our assistance? But, on the other hand, when sinners and evildoers seek our help, it must not be granted; no mercy must be shown to them, and the course of justice must not be interfered with, even if they claim the protection of that which is noblest and highest; for “Thou shalt take him from mine altar that he may die” (Exod. 21:14). Here a person comes to seek the help of God, and claims the protection of that which is devoted to his name; God, however, does not help him, and commands that he be delivered up to the prosecutor, from whom he fled. Much less need any one of us help or pity his fellow-men [under such circumstances]; because mercy on sinners is cruelty to all creatures. These are undoubtedly the right ways designated “righteous statutes and judgments” (Deut. 4:8), and different from the ways of the fools, who consider a person praiseworthy when he helps and protects his fellow-men, without discriminating between the oppressor and the oppressed. This is well known from their words and songs.

This section contains also the law concerning preparing “a place without the camp,” and “having a paddle upon the weapon” (Deut. 23:12, 13). As I have told you, it is one of the objects of the Law to train Israel to cleanliness: that they should keep free from dirt and filth, and that men should not be degraded to the condition of cattle. Another object of this law is to confirm by these preparations the belief of the warriors that God dwells in their midst. The reason of the law is therefore stated thus: “For the Lord thy God walketh in the midst of thy camp” (ibid. ver. 14). The mention of this reason gave occasion to add another lesson: “That he see no unclean thing in thee and turn away from thee” (ibid.). These words warn and caution us against the usual inclination of soldiers to fornication, when they are away from their homes a long time. God therefore commanded us to do certain things which remind us that He is in our midst; we will thereby be saved from those evil practices; as it is said, “and thy camp shall be holy, that he see no unclean thing in thee” (ibid.). Even those who are unclean by pollution were compelled to stop outside the camp till the evening, and “then he shall come into the camp again.” It will thus be confirmed in the heart of every one of the Israelites that their camp must be like a sanctuary of the Lord, and it must not be like the camps of the heathen, whose sole object is corruption and sin; who only seek to cause injury to others and to take their property; whilst our object is to lead mankind to the service of God, and to a good social order. I have told you already that I only propose to give here such reasons as are apparent from the text of the Law.