D’Var Torah on Parsha Ki Tisa:
In biblical times, the Jewish army would receive words of
inspiration from the kohain before going to battle. Before the kohain sent the troops into battle he gave them four ways to back out:
1. If you were faint hearted you could leave.
2. If you just got married you could leave.
3. If you just built a house you could leave.
4. If you just planted a vineyard you could leave.
Rashi teaches us that the only valid reason to excuse someone was the first reason. If he was scared. He might be scared of battle or he might be scared that he had so many avairos that he would not merit Hashem’s special protection. The other three reasons are not valid excuses. Although having a new wife, house or vineyard can certainly distract a man, it is still possible for him to focus on the job at hand and be a
good soldier.
If this is the case, why does the Torah excuse three types of men who really should not be excused?
The answer teaches us a great lesson about how to treat people. Rashi explains that the other three categories are included because otherwise if someone got up to leave after the kohain excused him, it would be obvious that that man was either a sinner or a faint heart. By creating these other categories it is no longer obvious why a particular person is leaving. Maybe he is from one of these other categories.
What is most remarkable here is that the Torah cares about the feelings of someone who went and violated the Torah. We might say, “This guy is a sinner, let him be embarrassed! Why should I care? Serves him right.”
Instead, we see that the Torah cares about everyone, even someone who is
a sinner.
We find this concept by the korbonos. The korbon chatas (Sin Offering) is brought if one did a sin. The Torah tells us that the korbon chatas is brought in the same place as the korbon oleh (Elevation Offering). The reason is that when someone brings a korbon to that spot, it will not be obvious that that person had committed a sin,
because one could assume that he is bringing an oleh.
The Gemora Sotah teaches us that the Shmoneh Esrei (Amidah) is said
silently for this same reason. That no one should hear us confess our
sins, hence we will be spared any embarrassment.
The Torah unconditionally cares about all people – so should we.