Prawa dotyczące wojny w Pwt 20

Abstract

The Book of Deuteronomy is a collection of diff erent laws and regulations given to the people by God through Moses. Rightly, no part of human life is omitted in this book. Except for the fundamental law, like the Decalogue, regulations concerning cult and public life are also found here, both in the social as well as the private dimension. Therefore, norms regulating casus belli are not lacking. The purpose of this work is to discuss particular law regulations appearing in this chapter. The analysis, which has been made, allows one to make a few observations regarding the rights which concern war in Deut 20. Firstly, looking at the entire chapter, it can be observed that the main attention is concentrated on Yahweh. He is presented not so much as law Giver, but as He who is the main, or more precisely the only, Organizer. A battle, or all of the war campaign, is prepared and managed only by God, not the king. It seems that God substitutes for him. So the text of Deut 20 shows Yahweh’s kingliness. The analyzed chapter confirms the Israelites in faith that Yahweh Himself will fight and only He will achieve victory over their enemies. Secondly, the appropriate attitude of the Israelites, as the people of the victorious King, is faith in Him. It can be said that faith is their basic weapon. The Israelites should go with faith to fight. Thirdly, the Israelites have to be very consistent in their activity. Yahweh, who fights instead of them and gives their enemies with their entire cities into their hand, is waiting for the same attitude from His people. So, if Yahweh gives some city with its entire possessions to them, they should posses it entirely. Everything is their property. However, if God demands that a city be dedicated entirely to Him, then the Israelites also have to be obedient in this case. The difference between the cities in the Promised Land and those outside it has a very important meaning. The Israelites can take possession of everything that is outside Canaan. In the others words, they can possess what is foreign. It is different with the Canaanites’ cities. In this case Yahweh firmly commanded the Israelites to subject them to the law of herem. In the practical sense this entailed their total annihilation. In this case the practice of herem should be seen as the purification of the Promised Land from all abominations which lead to idolatry. The Israelites, as the people of the Holy God, have to purify their land in this way. Then, they can protect themselves from idolatry and live safely. These conclusions have a religious character, a certain “theology” which is taken from the message of Deut 20. However, this chapter also presents very important regulations in social matters, though they are not entirely separated from religious elements. It is important because these rules set the Chosen People in very concrete realities and allow them to function in the earthly dimension. Firstly, a very well regulated division of duties needs to be observed. Law regulations are given in the narrative one by one: the priest, officials (scribes), and the chiefs of the army are presented one after another. Their duties among the Israelites are also shown. It is very important the roles of these leaders do not overlap with each other. The regulations concerning their functions are arranged in such a way that the rights of a subsequent leader start when the previous one is finished. Moreover, the action of individual leaders “narrows” a circle of people who will go out to war. Secondly, another regulation concerning social rules in Deut 20 is the exemptions from military service. Though there are only three such cases (leaving aside those who leave the army because of their fear), it might provide many men of a young age with the chance of remaining at house. These exemptions (the building of a new house, the planting of a vineyard or a marriage) allowed one to complete work which had been started. In this way, it provided private property (one of the basic natural laws) and also enabled a man to fully enjoy his marriage or to possess something new (a house, a vineyard). Thirdly, rights concerning war in Deut 20 have a very strong theocentric character. God is among His people and acts on their behalf. At the same time, these rights respect human realities, for example fear before a battle, the division of duties, the necessity of keeping one’s own property. Thanks to this fact it could be enforced in the daily life of the Chosen People. This religious-social character of Deut 20 remains in concord with the entire body of laws presented in the Book of Deuteronomy.