Mitigating Factors

An Amonite or a Moabite shall not enter into the assembly of God, even the tenth generation they shall not enter into the assembly of God for ever. Because they did not meet you with bread and water when you came out of Egypt ... You shall not seek their peace nor their well being forever.                                                                 Deuteronomy 23:4-5,7

         

You shall not abhor an Edomite for he is your brother ... The children born to them, the third generation may enter into the assembly of God.                            Deuteronomy 23:8-9

            The great commentator Abravanel notes the contrast between the Torah’s treatment of Amonites and Moabites compared to the treatment of Edomites. The Torah proscribes accepting (male) converts from the tribes of Amon and Moav for eternity, while the prohibition of accepting Edomites extends only until the third generation.

            Further, the Torah forbids looking after the welfare of Amonites and Moabites (verse 7), while specifically commanding that we not abhor the Edomites.

            Among the questions Abravanel raises are the following:

1)    Edom was guilty of the same infraction as Amon and Moav. Edom refused to sell provisions to the Israelites and even prevented them from traversing its land, through a show of military force. Why, in the case of Amon and Moav is this infraction punishable, while apparently ignored when committed by Edom?

2)    The reason the Torah presents for lenient treatment of Edom is “for he is your brother” (verse 8). Amon and Moav, the descendants of Abraham’s nephew Lot, are relatives as well. Is it reasonable to have such a sharp distinction because Amon and Moav are two degrees removed compared to Edom?

            The answer, says Abravanel, lies in the differing motivation between Amon and Moav and Edom. Amon and Moav, Lot’s progeny, should feel beholden to Abraham. Lot’s wealth derived from his association with his uncle Abraham [see Rashi’s comment on Genesis 13:5]. Even more, Lot owed his life to Abraham. Lot was rescued by his uncle Abraham after having been taken captive in the war of the four kings against the five [Genesis 14:16]. Later, the lives of Lot and his daughters were spared from the destruction of Sedom by virtue of Lot being Abraham’s nephew [see Rashi on Genesis 19:17]. In denying food and water to Abraham’s descendants in their time of need, Lot’s descendants acted as ingrates. Such ingratitude incurs a severe punishment.

            Edom, the descendant of Esav, on the other hand, acted out of a feeling of revenge. From Edom’s perspective, Jacob, the Israelites’ father, had stolen their father’s birthright. The Torah neither concedes the truth of Edom’s claim nor condones acts motivated by revenge, yet it does take these factors into account. Thus, the treatment of Edom is considerably more lenient than that of Amon and Moav.

            What a great lesson the Torah teaches as expounded by Abravanel: when judging behavior, subjective factors are assessed as well. While those subjective factors do not turn a negative behavior into positive, they do have great influence on how to relate to the behavior. (By implication, the same would be true for assessing positive behaviors.)