{"id":82167,"date":"2020-10-27T00:45:51","date_gmt":"2020-10-26T22:45:51","guid":{"rendered":"https:\/\/wp.929.org.il\/?p=82167"},"modified":"2020-10-27T00:45:51","modified_gmt":"2020-10-26T22:45:51","slug":"be-strong-and-of-good-courage","status":"publish","type":"post","link":"https:\/\/wp.929.org.il\/en\/be-strong-and-of-good-courage\/","title":{"rendered":"\u201cBe Strong and of Good Courage\u201d"},"content":{"rendered":"
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The combination in v.25 of \u201cbe strong\u201d (<\/span>chazak<\/span><\/em>) and \u201cof good courage\u201d (<\/span>ve-ye\u2019ameitz<\/span><\/em>) appears several times in Tanakh. Curiously, most of these appearances concern Joshua. The first time, Moses said it to him as he informed him that he would lead Israel into its promised land (Deut. 31:7). It reappears identically several verses later (23), and then in several nearly consecutive verses in the first chapter of the Book of Joshua (6,7,9) in recollection of Moses\u2019s charge to him. It also appears twice as King David\u2019s charge to his son Solomon (1 Chr. 22:13, 28:20). It would appear, then, that this expression was generally used at times of transition, and constitutes words of encouragement delivered by older, established figures to their younger, and untried, successors.<\/span><\/p>\n

An exception to this generalization is the people\u2019s affirmation of Joshua\u2019s leadership: \u201cWhosoever he be that shall rebel against your commandment, and shall not hearken to your words in all that you command him, he shall be put to death; <\/span>only<\/span><\/em> be strong and of good courage\u201d (1:18). The addition of the telltale \u201conly\u201d (<\/span>rak<\/span><\/em>) has the effect of placing a restriction on their pledge: IF Joshua is \u201cstrong and of good courage,\u201d THEN he will command their absolute loyalty\u2014implying that if he were to act otherwise, they would not be so obliged.<\/span><\/p>\n

In rabbinic literature, this reservation became the source of the proposition that Jewish leaders do not have to be obeyed if their orders contradict Torah law. As we noted in <\/span>our own remarks to Joshua 1<\/span><\/a>:<\/span><\/p>\n

In verse 6, God told Joshua to \u201cbe strong and of good courage\u201d (c<\/em><\/span>hazak ve`ematz<\/span><\/em>) and added, thereafter, \u201cJust be very strong and of good courage (<\/span>rak chazak ve`ematz<\/span><\/em>). Rashi, troubled by the seemingly unnecessary repetition, distinguished between the two instructions. The first he interpreted as: \u201cBe strong and resolute. In the physical sense, as it states: For you will lead this people to inherit the land.\u201d While the second he interpreted as: \u201cJust be very strong and resolute. This was said in reference to the Torah, as it states: ‘To preserve, to act in accordance with all the laws of the Torah.\u2019\u201d<\/span><\/p>\n

And, similarly, in explanation of why David was held liable for Uriah\u2019s death when the deed was carried out by Joab, Radak explained:<\/span><\/p>\n

Generally, a person should refrain from following the king’s orders in such a case. We have explained, apropos of “Anyone who defies your word shall die” (Joshua 1:18), that this does not include the commission of a crime, as the verse states: “<\/span>Only<\/span><\/em>” [be firm and resolute, excluding instructions that violate Torah law].<\/span><\/p>\n

Not everyone, however, is capable of construing “buts” and “onlys.” The onus [punishment], therefore, is on the king. (2 Samuel 12:9)<\/span><\/p>\n","image":{"ID":82168,"id":82168,"title":"ps31-chazak","filename":"ps31-chazak.jpg","filesize":0,"url":"https:\/\/wp.929.org.il\/wp-content\/uploads\/2020\/10\/ps31-chazak.jpg","link":"https:\/\/wp.929.org.il\/en\/be-strong-and-of-good-courage\/ps31-chazak\/","alt":"","author":"7","description":"","caption":"","name":"ps31-chazak","status":"inherit","uploaded_to":82167,"date":"2020-10-26 22:44:33","modified":"2020-10-26 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