To Live By the Sword?

Shaul directed Doeg to raise this question in the Beis Medrash. A debate ensued. At one point, the sage Amasa ben Yeter grabbed a sword, drove it into the ground, and declared, “Anyone who does not accept that a Moabite woman may be permitted while a Moabite man is forbidden shall be pierced with this sword!” This ruling was rooted in the tradition handed down from Shmuel HaNavi – one that distinguishes between the acceptability of Ammonite and Moabite women versus men. Thus, since Dovid’s lineage came from a female convert, he was allowed to join the congregation.

The Third Incident

Years later, when Sancheriv launched a massive assault against the Jewish nation, his forces appeared invincible. His army included 45,000 princes riding chariots adorned with gold and silver, 80,000 armored knights, 60,000 swordsmen, and countless cavalrymen. After capturing several cities, Sancheriv laid siege to Yerushalayim, convinced of his imminent victory. His troops encamped outside the city, planning an attack at dawn. Yet, at midnight, a miracle occurred: the angel of death struck the Assyrian camp, claiming the lives of 185,000 soldiers and captains. When Sancheriv awoke to lead his men into battle, he discovered only a field of corpses, forcing him to retreat in disgrace, his formidable power shattered.

Why did the Jewish people merit such divine intervention? According to Rabbi Yitzhak Nappacha, the downfall of Sancheriv’s yoke was due to the oil that burned in synagogues and study halls as the people engaged in Torah study throughout the night. Chizkiya had even stationed a sword at the study hall’s entrance, warning that anyone who did not study Torah would be struck down. Consequently, from Dan in the north to Beersheba in the south, no one was found lacking in Torah knowledge – not a single child or adult was not well-versed in the detailed laws of ritual purity and impurity.

The Fourth Incident

The final story is recorded in Shabbos (17a). In an effort to consolidate decrees and gain the upper hand over Beis Hillel, Beis Shammai employed a rather drastic measure. They planted a sword in the ground of the Beis Medrash and declared that while anyone could enter, no one was allowed to leave – ensuring that they maintained the required quorum to overrule Beis Hillel.

What ties these episodes together is the recurring presence of swords in or around the Beis Medrash. Yet this is puzzling. The Gemara in Sanhedrin recounts that Pinchas left his sword outside the Beis Medrash and even states that one is not permitted to bring a sword into the Beis Medrash. So how did figures like Amasa ben Yeter, Chizkiya, and the members of Beis Shammai manage to use swords in the Beis Medrash?

One explanation is that in the cases involving Chizkiya and Beis Shammai, the swords were actually placed just outside the Beis Medrash. This approach is consistent with their intent – to prevent anyone from leaving. However, this does not clarify why Amasa ben Yeter, who was physically inside the Beis Medrash, would exit the Beis Medrash to place a sword there. In fact, a midrash in Rus explicitly states that he planted the sword in the center of the Beis Medrash.

Rav Yitzchok Zilberstein offers another perspective. He suggests that a sword may be brought into the Beis Medrash if its purpose is to further Torah study. In the cases of Chizkiya and Beis Shammai, the sword’s function was to ensure that those within would remain engaged in learning. Amasa ben Yeter’s act of planting the sword was meant to underscore his certainty in the tradition he upheld.

However, Pinchas had no such reason to bring his sword into the Beis Medrash – hence his decision to leave it outside. Interestingly, the Shulchan Aruch does not mention the halacha about not bringing a weapon into the Beis Medrash, though it does record a similar ruling regarding a shul. Specifically, it cites that “some say one may not enter a shul with a long knife” (OC 151:6). This ruling, however, comes not from the Gemara in Sanhedrin but from the Maharam M’Rottenberg, who explains that prayer prolongs one’s life while a knife may shorten it, making it unsuitable for entering a place of prayer.

While these dramatic episodes prominently feature swords, the story of Sancheriv really cuts to the chase by demonstrating how unwavering Torah study can slice through even the most formidable challenges. And as the Maharam M’Rottenberg reminds us, prayer is the sharp edge that can extend our lives. So let’s stay well-armed and dedicate ourselves to Torah and prayer.