At the end of this week’s Torah portion of Ki Savo, following the blessings and curses, Moshe makes an astonishing statement at the beginning of his final address to the Jewish people: “Moshe summoned all of Israel and said to them, ‘You have seen everything that Hashem did before your eyes in the land of Egypt, to Pharaoh and to all his servants and to all his land. The great trials that your eyes beheld, those great signs and wonders. But Hashem did not give you a heart to know, or eyes to see, or ears to hear until this day. I lead you for forty years in the Wilderness, your garments did not wear out from on you, and your shoe did not wear out from on your foot. Bread you did not eat and wine or intoxicants you did not drink, so that you will know that I am Hashem your G-D. Then you arrived at this place, and Sihon, king of Cheshbon, and Og, king of Bashan, went out toward us to battle, and we smite them” (Devarim 29:1-6).
What does it mean that “Hashem did not give you a heart to know… until this day?” Didn’t Hashem directly give them the Torah on Har Sinai 40 years before? He also gave them the greatest prophet, leader, and teacher in history, Moshe Rabbeinu, to help them through all the details and intricacies of the Torah. He had taught them how to observe the Torah for the past 40 years, as well as to transmit the Torah to the next generation. So why only now, on the last day of his life, is Moshe saying “Hashem did not give you a heart to know etc. until this day?”
The Sforno has a fascinating take on this issue. On pesukim 3 and 4 he explains, “‘But Hashem has not given you a heart to know.’ Even though He, the Exalted One, attempted through His teachings and wonders to give you a heart to know, as it says ‘That you may tell… that you may know that I am Hashem’ (Shemos 10:2), nonetheless this intended goal was not realized because of your bitterness. ‘And I led you.’ However, after you have seen the many kindnesses done on your behalf in the wilderness that you might know, and now that He brought you to the land of Sihon and Og where you have an inheritance in the land so that you can now establish in them the intended purpose of your settlement, it is proper that from now on you should apply your heart to know.” (Click here for Hebrew text.)
It would seem according to the Sforno that Hashem did His part to give them the ability and tools to know in their heart how to observe His will; but because of their bitterness they could not accept it until now. But how could that be true? They saw tremendous miracles like the ten plagues in Egypt and the splitting of the Red Sea, which Chazal attest that even the maidservants were on such high level of prophesy equal to Yechezkel ben Buzzi. Indeed, then they experienced the revelation at Sinai when the entire Jewish people in unison accepted the Torah directly from Hashem. How is it possible to say they didn’t have a heart to know until today; especially since they were learning and observing the Torah for the past 40 years in the desert?
We must say that the level of commitment that Hashem was expecting was not achieved until that day when they were placed in a situation that they would start inheriting the land destined for them to acquire, and have the ability to observe all the mitzvos, including those dependent on the land.
But the Sforno says this was only actualized after 40 years of kindness that Hashem showered on them. Without that kindness, the bitterness which impeded on their complete commitment would have stopped them from having the level of a knowing heart Hashem was expecting of them. And it wasn’t just one kindness that
resolved the bitterness in their heart, it took 40 years of kindness to dissolve that bitterness, a show of love and commitment on the part of Hashem. Only then were they fully ready to commit themselves to following the ways of Hashem and passing it on to the next generation.
There are times when a person wants to send a message or get through to someone else, wants to help them do the right thing and convince them of the right path, but with all their proofs and logic, and even displays of power and reliance, it might not be enough if the other individual has some psychological blockage that impedes him from changing his ways and following your direction, even if you are correct. However, we see from Hashem that by showing you care and are committed to the individual by being kind to him or her, not just once but on a consistent basis, then that can remove the blockage and they will start listening to you and commit to changing their ways and lifestyle, because now they see you really care about their wellbeing.
Showing commitment through kindness is a mean to get through to someone on an emotional level even if you have all the proof and logic that you are correct on an intellectual level.
Sefer Chofetz Chaim chapter 9 halchos 5, 6
Halacha 5: According to the laws of chinuch, educating your children, one has to even make sure from a young age to train them not to speak lashon hara or any other bad talk like cursing or lying. This is extra important for parents to teach their children because the Vilna Gaon says that it is very hard break habits so, especially for speech and character traits fathers should train there children to have positive character traits and refined speech from a young age so that it will be habitual when they grow up and not the opposite, if parents don’t rebuke then children say whatever they want and train them selves to speak lashon hara, lies, and cursing, which is why they continue when they grow up, since it is so hard to break the habit, though not impossible.
Halacha 6: If someone tells you something you shouldn’t repeat it unless he tells you, it indicates to you that you are allowed to repeat what he said, except for lashon hara, even if he said you can repeat it, of course you can’t. This is based on a gemara in Yoma 4b: “How do you know if someone tells you something you can’t repeat it unless he gives you permission? The pasuk says ‘Hashem spojefrom the Tent of Meeting saying.'” “Saying” means you can repeat it.
Torah Riddles Test #209
2. Question: Why does the prohibition of mechamer only apply to animals but not to slaves?
Background:
A. The melacha of Mechamer is the prohibition to command or lead your animal to do a melacha for you, for example instructing your donkey to walk while it has packages on it’s back or while a hoe is attached to it and inevitably the ground will be plowed.
B. There is a positive mitzvah on the owner to rest one’s animal and slave on Shabbos. The question is why doesn’t the negative mitzvah also apply for the slave?
C. A slave has free choice but an animal doesn’t, however when a slave does listen to the master it should be no different than the animal?
D. The Ra”n and Rashba, arguing on the Minchas Chinuch hold that the prohibition of mechamer also applies to an animal which does not belong to you since it is doing a melacha on your command, you caused it to moved and it’s as if you did the melacha. But the Minchas Chinuch holds this only applies to your own animal because the verse says “and your animal”.
Answer: Since a slave has free choice, even though he will do work on the owner’s command but it’s not like the owner itself is doing it, because the slave decides to listen to the command. But by an animal doing work on command of it’s owner or anyone’s command then it’s as if the person himself did the action because he caused the animal to do it without any other outside factors like a decision by the listener, so he transgressed the prohibition.
Torah Riddles Test #208
1. Question: Why would the Har Tzvi say that writing one letter on copy paper/carbon paper which will copy itself on the next page is not considered writing two letters on Shabbos but erasing the bridge on the letter ches, turning it into two zayins is considered writing two letters on shabbos?
Background:
A. The Tilale Sadeh hold these two cases are comparable to each other so on the contrary by the ches which the bridge was erased it should not be as bad because you didn’t even write one letter and nevertheless you are liable because we go by the result which was creating two zayins, so all the more so if you wrote one letter and the letter was copied on the next page you should be liable for writing two letter, so why is the Har Tzvi unsure of the comparison?
B. One is only liable for writing on Shabbos if two letters were written.
Answer: Granted by erasing the bridge on the ches which creates two zayins one is liable on shabbos because you don’t have to literally write two letters, if one creates two letters which ever way one is liable because he actually created two zayins which were not there until now, it was just made all at once when the bridge of the ches was erased. But when writing one letter on this copy paper only one letter is really being written it’s just an impression of it is made on the next page, meaning two letters weren’t really written, rather only one was written and imposed on the next page so really only one letter was written so not liable for writing on shabbos. [/exapnd]
Ki Seitzei – Kindness Consistently
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“’You shall love your fellow Jew as yourself’ (Vayikra 19:18). Said Rabbi Akiva: This is a great principle in the Torah” (Rashi based on a Sifra in Kedoshim 3:12).
The Sifsei Chachamim on this Rashi explains that within this mitzvah is the entire Torah, as Hillel said: “What is hateful to you, do not do to your fellow, this is the whole entire Torah and the rest is it’s explanation.” What do Rebbe Akiva and Hillel mean by their statements? Why is this pasuk so important that it is considered the central pasuk of the Torah and everything else is just a detailed explanation of this pasuk? (Click here for Hebrew text.)
The Torah in this week’s portion of Ki Seitzei states in the first 3 pesukim of perek 22, “You may not observe your brother’s ox or his sheep lost and conceal yourself from them; you must surely return them to your brother. But if your brother is not near you or you do not know him, gather it into your house and let it stay with you until your brother seeks it, when you must return it to him. And so are you to do for his donkey, and so are you to do for his garment, and so are you to do for any lost object of your brother’s that is lost from him which you find, you may not conceal yourself.”
Rabbeinu Bachye explains that the Torah commands us to be vigilant with returning lost objects to their rightful owners. The Torah used a double language of השב תשיבם, that he should surely return the object, which Chazal say means even if it gets lost 100 times one must return it. These are the ways of kindness and mercy, to train our minds that we are one nation deserving of us having one father, each one desiring the good for another, and having pity on each other’s property. So, whether the lost object is an animal or an inanimate object, one is obligated to return it to its owner. That is what the pasuk mean when it says, “and so you shall do to his donkey” which is an animal but a non-kosher animal. Then it says, “And so you shall do with his garment,” even though it’s not as important as an animal. “And so, you shall do to any lost object of your friend” which is any other vessel even though it’s not as important as clothes (since it’s not used to cover yourself); still you can’t ignore it and must return it to him. And when it says, “You may not conceal yourself,” don’t understand it to just be referring to returning lost objects, but rather to other specific needs and all assistance one can give to his fellow. Such as to remove and push away any damage that can befall him, one is obligated in all this as the pasuk says, “And you should love your neighbor as yourself”. Chazal also learns from the words “And if you hide yourself from them” as well as the fact that it also writes “You shall not hide yourself from them.” How [does one resolve the contradiction]? An elderly person, where it is not respectful for him to be obligated in returning the object, the Torah says he may conceal himself, but other people may not conceal themselves. (Click here for Hebrew text.)
Don’t most people like to and want to help one another? Isn’t it a natural feeling for people to want to help others and be nice to them? It is simply the right thing to do! What lesson is the Torah trying to send to us by saying we should return lost objects, and the progression of what kind of objects should be returned, which is anyways anything returnable? Why also does Rabbeinu Bachye connect this pasuk with any other help you can offer someone and emphasize that we should feel like one big happy family, responsible for each other? Indeed, why did he bring in the pasuk of “Love your neighbor as yourself?”
It is true that everyone would agree we should help each other; kindness is a basic tenant in life. However, Rabbeinu Bachye is teaching us that the Torah expects us to do it on a consistent basis. One shouldn’t feel like ‘I’ll do it when I am in the mood’ or make up other excuses for not helping others or returning what others have lost if they found it.
Rabbeinu Bachye is showing us the means of how to instill into our minds the feeling that we should always feel the need to help others and assist them in their needs, no matter what the circumstance. This is, by instilling in our minds the attitude that we are all children of one Father, Hashem. Just as siblings feel a personal obligation to take care of each other, we should also feel the same way about every Jew. There should be no excuse of what kind of object should be returned. One shouldn’t say to himself, ‘he won’t be missing this,’ or ‘it’s not as important as other things are,’ or ‘they are always replaceable.’ Rather, one should pick it up and find the owner anyways. You would want the same thing done for you if you were in the owner’s shoes.
Of course, this applies to any issue a person has, any dilemma your fellow Jew gets into, one should always feel the need to help, and to help you feel that need, you should put yourself in their shoes. How would you feel? However, everything is within reason, and an elderly person isn’t expected to do as much as a younger person; therefore the Torah exempts the elderly from the mitzvah of returning lost objects.
Now we can understand why “Love your neighbor as yourself” is so important, and everything else is just detailed explanation. The reason is because this pasuk is what will propel a person to serve Hashem properly, For example, what will help a person do a mitzvah between a man and his fellow like returning a lost object, lending money, hosting guests, visiting the sick, or any other kindness, is to think about themselves being in need of help; wouldn’t you want someone to help you, and to do it properly? But also regarding mitzvos between man and G-D, wouldn’t you want your child to listen to what you say, or any one for that matter, if you asked them to do something for you? If so, then you should do the same for Hashem, your Father and King, to do His will by fulfilling His Torah and mitzvos.
Creating motivations, like the pasuk “Love your neighbor as yourself,” to properly serve Hashem and do his will is very important for success in having a fulfilling life and everything else is just details of what exactly to do.
Shoftim -Sensitivity to Another’s Change of Feelings
One of the prohibitions in this week’s Torah portion of Shoftim is, “And you shall not set up for yourself a monument, which Hashem, your God hates” (Devarim 16:22). The Rosh points out, “Even though He loved the monuments in the days of The Forefathers, as we find regarding Yaakov, ‘and he set it up as a monument’ (Breishis 28:18), but since the Amorites were accustomed to make them for the sake of their idols ‘I hate them’. Similarly, we can find the equivalent in the first chapter of Avoda Zara 8a.” (Click here for Hebrew text.)
The case the Rosh mentions of Yaakov Avinu is when he fled from Esav on the way to Lavan and he stopped by the future place of the Har HaBayis,(Temple Mount.) Here he had the dream of the angels going up and down the ladder and the 12 stones coalesced into one, which he used as a pillow, and dedicated as a monument in the morning. The Ramban there explains the difference between a matzeiva, a monument and a mizbeach, an altar: “Our rabbis have already taught us in Avoda Zara 53b the difference between a matzeva and a mizbeach. The matzeiva is one big stone and the mizbeach is many stones put together. Furthermore, it would seem the matzeiva is only used for pouring wine libations and anointing oil on it, not for a burnt offering or any other sacrifice. The mizbeach is used to offer up burnt offerings and peace offerings. When they came into The Land the matzeiva became forbidden to them (Devarim 16:22) because the Canaanites used it more centrally to worship idols then alters, even though it writes by them, ‘But you shall demolish their altars’ (Shemos 34:13). Or He didn’t want to prohibit everything, and He left the mizbeach which can be used for libations and sacrifices.” (Click here for Hebrew text.)
Imagine if a monument was set up in the Beis Hamikdash to bring wine libations to Hashem. The Kohen Gadol, purely for the Sake of Heaven, gave a wine libation on the monument; what would be wrong with that? He is doing something purely out of love and fear of Hashem, without any ulterior motives and in such a holy place; why should that be forbidden? Yet Hashem forbade it and loathes a matzeiva, even though it was once permitted and beloved by Hashem when Avraham, Yitzchak and Yaakov did it, because the Canaanites now used it for their idols. It became their central process of worship. so it is now detestable, even when used in worshiping Hashem.
If Hashem, the Almighty, King Of All King, in truth one and only G-D, can on an intellectual level express that something which was beloved by Him as an expression of commitment and dedication by the forefathers, can now be hated because this form of worship became centrally used by heathens towards their false gods, then all the more so, on an emotional level, we have to be sensitive to the fragile feelings of human beings. Indeed, it is possible that what a person once liked and enjoyed he or she might not love anymore, and might in fact hate with a passion. If you are notified or realize someone has a change of heart, then you should be cognizant of this fact, and it is a poor excuse to say that you meant well and were only trying to give them a gift which you knew they used to like. It can hurt a person. Even if they did like it but now for whatever reason they change their minds, even if you have all the proper intent if this is not what they desire, it’s not appropriate to give it to them as a gift.
Bottomline, outside factors can change a situation and one with even the purest of intent can possibly hurt someone else and be doing something wrong.
Re’eh- Proper Etiquette for Eating Meat
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In this week’s Torah portion of Re’eh we learn that after Bnei Yisrael arrives in their land, animals may be slaughtered for their meat, even without bringing them as an offering. The Torah states, “When Hashem, your G-D, will broaden your boundary as He spoke to you, and you say, ‘I would eat meat’ for you desire to eat meat, to your heart’s entire desire may you eat meat” (Devarim 12:20). Rabbeinu Bachye explains that non-consecrated meat had to be permitted to them when they entered into the land, for in the desert all the meat eaten was sanctified peace offerings.
The Rabbeinu Bachye also says the Torah is teaching proper manners, derech eretz, that a person should only eat meat through wealth and expanse, and this is what the pasuk meant by “will broaden.” (Click here for Hebrew text.)
The Torah is teaching us a lesson in derech eretz, proper manners; that one should not eat meat unless he is rich and has plenty. But what is wrong with the average person having a hamburger or hot dog, or even splurging on a fancy steak occasionally? And why is it a lack of manners for someone not wealthy to eat meat?
America is known as the land of plenty and pretty much everyone is wealthy. Even lower income families have a place to live with electricity, plumbing and even a cell phone and internet even if it may be subsidized. This country is not known as the country of kindness for nothing, and people should recognize and give gratitude for that.
However, the lesson we learn from this pasuk and the Rabbeinu Bachye is that derech eretz, proper etiquette, isn’t just please and thank, or holding the door for somebody, or eating our food with a fork, knife and a napkin in hand. It is also knowing our status in life. There is a time and a place for everything. Even for each individual there are things which are befitting for that individual and not for others. This even applies to foods.
A person with proper derech eretz knows his place in life and lives accordingly in a respectable manner and does not overstep his boundaries.
Good Shabbos,
Rabbi Dovid Shmuel Milder
Eikev – Educating Our Jewish Children
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The second paragraph of the Shema is found towards the end of this week’s Torah portion of Eikev. The Ramban points out a very subtle but fascinating difference between the first two paragraphs of the Shema. Around the conclusion of the second paragraph the Torah states, “Teach them to your children, to discuss them, while you sit in your home, while you walk on the way, when you retire and when you arise” (Devarim 11: 19). In the first paragraph of shema it writes, “Inform through teaching your children and speak of them while you sit in your home, while you walk on the way, when you retire and when you arise” (Devarim 6:7).
The Ramban observes, “It makes sense according to the simple explanation of the pesukim that the Torah is coming to add something here (in the second paragraph of the Shema) when it says ‘to discuss them,’ for there (in the first paragraph of the Shema) it commands ‘and you speak them when you sit in your house’. Here it is saying we should teach our children to the point that the children will be constantly speaking about it at all times. It also adds here, ‘teach them’ but there it says ‘inform through teaching’ which means to tell them about the mitzvos. Here, they should teach to them so that they will know it, and make them understand them and the reason [behind the mitzvos] to speak them with you at all time.” (Click here for Hebrew text.)
In the first paragraph of the Shema, the Ramban remarks that “these mitzvos are already hinted to, because after there was a command to observe the mitzvos, as a statute in the world for all your generations, ‘Between Me and the Jews, it shall be an eternal sign’ (Shemos 31:17). ‘This is my covenant that you shall observe between you and Me and between your children after you’ (Breishis 17:10). Behold we are commanded to inform our children about the mitzvos, and how can you inform them if you don’t teach it to them?!” (Click here for Hebrew text.)
At first glance there seems to be a progression; Hashem first commanded the generation in the Desert to know and observe the mitzvos. This is an obligation for all generations, but perhaps one might think the subsequent generations would have to figure out on their own how to observe them. Therefore the first paragraph of the Shema commands the parents to tell their children about the mitzvos, possibly assuming that once we know what to do, we can figure out on our own how to do it. Then in the second paragraph of the Shema Hashem instructs the parents to teach the children so well that this is all they talk about all day.
However, if this is true, then why did the Torah have to tell us this in this sequence? Why not just get to the point and command the parents to be sure the children know how to properly observe the Torah and Mitzvos? Also, the Ramban, in the first paragraph of the Shema, seems to refer to telling over the mitzvos as teaching them, for how else would they know them? But, in the second paragraph, he seems to refer to this level as just stating the mitzvos, and the third level as teaching them in their entirety. But is this a contradiction in the Ramban; and if not, what is the difference between the two levels of progression?
Upon further analysis it would seem that the Ramban is showing us the process of educating our children. Ideally, Hashem first commanded us to have the resolve to be Torah observant and only then we can give it over to the next generation. Then, once the parents are following the Torah and mitzvos, the Torah instructs the parents to lecture the children on how to fulfill the Torah and mitzvos in its entirety. But lecturing isn’t enough; to ensure the next generation will be properly observant there has to be an attitude of dialogue. Children have to feel comfortable in asking their parents if they are observing the Torah and keeping the mitzvos in the proper manner, to the point that this is the focal point of their lives. Torah is all they speak about and enjoy speaking about. Everything they do and talk about is connected to the Torah in some shape or form. Only then has the parents ideally reached their obligation of ensuring the continuity of the Torah and its mitzvos to the next generation.
Vaeschanan – How to Keep Torah Alive and Exciting
The first paragraph of the Shema is in this week’s Torah portion of Vaeschanan. After declaring how we should love Hashem with all the facets of our being the Torah states, “And these words that I command you today shall be upon your heart” (Devarim 6:6). Rav Dovid Chait SHLIT”A, leaving an indelible impression on me, used to tell us in yeshiva, about this pasuk, that we have to view each day as if we received the Torah today on Har Sinai.
This is based on Rashi regarding the words “That I command you today;” these words shall not be in your eyes like an outdated decree (royal command in written form) which no one takes seriously, but rather like a newly given one, which is read eagerly by all. The Mizrachi, quoting Rashi’s source for the interpretation of this pasuk, in the Sifri, explains the reasoning behind why the pasuk is interpreted in this way: because the mitzvos aren’t just for those who Moshe was talking to on that day, but for every generation. Therefore, “today” must be referring to how fresh it should feel in our eyes. (Click here for Hebrew text.)
But how do we keep this freshness every single day? The reality is that the Torah manuscript is thousands of years old and the oral tradition is equally as ancient, from the time of receiving the Torah at Sinai. Even the fact that they are the blueprints of creation and handbook of mankind, created 2000 years before the creation of the world, which might make it sound more riveting and attractive, yet the psychology of man usually is “gone with the old and in with the new;” so how do we keep it alive and fresh? In fact, I remember visiting a non-observant friend of mine when I was in yeshiva and he asked what I do all day, do I spend the whole day learning how to read from the Torah scroll? I was astonished at the question and explained to him how I spend the whole day plummeting the depths and breadth of the Talmud, for the most part. He couldn’t imagine how anyone would and could spend the day learning Torah, something so old and seemingly outdated and ancient? How do we excite those that don’t see the practicality of a Torah way of life? And how do we instill in ourselves this level of freshness and enthusiasm that we have to look at the Torah as if it was handed to us at Har Sinai each and every day?
The Rashi at the beginning of this pasuk asks, “What is this form of love you are commanded [in the first pasuk, ‘You are to love Hashem, your G-D with all your heart, with all your soul, and with all your possessions’]? He answers, ‘These words [that I command you today etc.’] For in this manner you will be aware of the Holy One Blessed Is He, and you will cling to his ways. The Gur Aryeh, which is the Maharal’s commentary on Rashi explains that Rashi was bothered by what relation the statement “And these word… on your heart” had to do with loving Hashem? Rather, the pasuk is telling us what is the love, in which way should it be expressed towards Hashem. The answer is, “And these words etc.” That through learning words of Torah one recognizes Hashem, His ways which are good, and recognizing His praise, which will bring one to love [Hashem]. (Click here fore Hebrew text.)
With this we can answer our question of how we can keep Torah observance alive and fresh every day. For if one has the attitude that through learning Torah, especially going into the profundity and fine subtleties of its great depth and vastness, in order to bring oneself to appreciate and love Hashem, then he will always be excited to start all over again as if it is new each day. This is because people want to express love. If they would know and understand that this is the means of showing the greatest love for the greatest entity in the world, universe, and beyond, who is a trusted and loving father and king for us then they would surely gravitate and never be exhausted from finding the means of gaining a greater appreciation of love for Hashem.
Helping ourselves and others show love for Hashem is the way to keep the acceptance of Torah fresh and alive in our hearts and minds every day.
Devarim – No Two-State Solution
This week we begin the fifth book of the Torah, Devarim. During the rebuke and overview of their travels in the desert, Moshe reminds the Jewish people, at the end of his life, about their confrontation with Sihon. Hashem had told them, “Get up, journey, and cross the river Arnon. Behold, I have delivered into your hand Sihon the Amorite, king of Heshbon, and his land: Begin to possess it, and provoke him to war… [Moshe continues,] So I sent messengers from the desert of Kedemoth to Sihon, king of Heshbon, with words of peace…But Sihon, king of Heshbon, did not wish to let us pass by him, for Hashem your God caused his spirit to be hardened and his heart to be obstinate, in order that He would give him into your hand, as this day” (Devarim 2:24-30).
The Toaliyos HaRalbag learns from this episode that “it is appropriate for a person to chase after peace and distance himself from strife and war, even if he knows he will be victorious. We see this from the fact that Hashem wanted the Jews to first send words of peace to Sihon before they provoke them to war, (and even though He caused his spirit to be hardened and his heart to be obstinate, which He also did to all the nation that Yehoshua conquered, for Hashem The Exalted caused their spirit to be hardened and their heart to be obstinate in order to give them into the hands of the Jews, as explained there) in order to sink into our hearts that it is appropriate at all time to chase after peace as much as possible, because Hashem The Exalted does not desire the death of evil people.” (Click here for Hebrew text.)
According to the Ralbag Hashem wanted to instill into our being the utter importance and consistency of always running after peace. What’s interesting is that the reason for this is not for us to avoid danger, or to constantly be working on positive character traits instead of picking a fight with others even if we know we will win. Rather, it is because Hashem loves and cares for every single human being, whether good or bad; and if bad, The All Merciful Hashem prefers they repent then be killed.
If this is the case, then according to the Ralbag Hashem seems to, chas vishalom, contradict Himself because He hardened Sihon, and the Cannanite Kings’ hearts for them to purposely refuse peace in order that the Jews would do battle and annihilate them. How do we resolve this serious contradiction? How can Hashem be delivering us a message of always pursuing peace but yet intentionally set up a situation where the enemy is forced not to tolerate peace and go into war?
However, we must say that of course what is first and foremost is always the pursuit of peace and to avoid fighting at all costs. However, the All Knowing, All Truthful, Hashem understands that peace in this case is not the solution, because what if there was a peace treaty made? What if they agreed to co-exist, like a two-state solution? It is possible that the Jewish people might be negatively influenced by these non-Jews or maybe the Canaanites might one day want full possession of their land back and disregard peace. However, Hashem promised the land of Canaan to Avraham, Yitzchak, and Yaakov for their descendants, to be able to serve Hashem properly and fulfill all the mitzvos in the ideal fashion. Therefore Hashem, who only He for sure knows everything now and in the future, decided it was proper to harden their spirits and make their hearts obstinate in order that they would prefer battle and be wiped out in war.
What’s incredible is that we are able to understand this and use these episodes as lessons of peace. We are able to see that really there is not inconsistency here, but rather Hashem consistently wants the right thing to happen at all times, and at such pivotal points in history, where Hashem is living up to His word to our forefathers. And indeed then no chance of mistake can be left open, even if Hashem normally does want and hopes for bad people to repent.
This means that theoretically there could have been a possibility that the Cannanites would have repented if they peacefully joined us, living under our influence. However, Hashem knows better and therefore there is no contradiction and in fact from these very episodes of first confronting them with peace, helps to instill into our attitudes and psyche that efforts towards peace shall always be taken even if you know you can win the fight, though at times apparently there seem to be exceptions which are possible to discern properly.