Groundhogs, King David, and the Midrash

The hibernation of the groundhog holds an important place in American folklore; much less well-known is its possible appearance in rabbinic folklore. According to one major midrashic work, “There are three types of slumber: that of sleep, that of prophecy, and that of marmita.” The Midrash goes on to cite a story in Samuel I in which David sneaks into the camp of his rival, King Saul, while Saul and his men are asleep. David then steals the king’s spear and water jug and sneaks out. According to the Midrash, Saul and his comrades were lost in the “slumber of the marmita.” Natan Slifkin explains:

The slumber of the mysterious marmita is the deepest type of sleep—but what is a marmita?

Opinions vary. But several opinions . . . argue that it is the animal known in Europe as the marmot, which is known to North Americans as the groundhog. Marmots enter a deep hibernation during the cold winter; their heartbeat slows to around five beats a minute, while they take only one to three breaths a minute. The Midrash says that such a deep sleep was placed upon Saul’s camp by God, so that David was able to steal in and out undetected. Nobody in Saul’s camp woke up; it was as though time itself was frozen.

Read more at Rationalist Judaism

More about: Bible, King David, King Saul, Midrash, Religion & Holidays

It’s Time for Haredi Jews to Become Part of Israel’s Story

Unless the Supreme Court grants an extension from a recent ruling, on Monday the Israeli government will be required to withhold state funds from all yeshivas whose students don’t enlist in the IDF. The issue of draft exemptions for Haredim was already becoming more contentious than ever last year; it grew even more urgent after the beginning of the war, as the army for the first time in decades found itself suffering from a manpower crunch. Yehoshua Pfeffer, a haredi rabbi and writer, argues that haredi opposition to army service has become entirely disconnected from its original rationale:

The old imperative of “those outside of full-time Torah study must go to the army” was all but forgotten. . . . The fact that we do not enlist, all of us, regardless of how deeply we might be immersed in the sea of Torah, brings the wrath of Israeli society upon us, gives a bad name to all of haredi society, and desecrates the Name of Heaven. It might still bring harsh decrees upon the yeshiva world. It is time for us to engage in damage limitation.

In Pfeffer’s analysis, today’s haredi leaders, by declaring that they will fight the draft tooth and nail, are violating the explicit teachings of the very rabbis who created and supported the exemptions. He finds the current attempts by haredi publications to justify the status quo not only unconvincing but insincere. At the heart of the matter, according to Pfeffer, is a lack of haredi identification with Israel as a whole, a lack of feeling that the Israeli story is also the haredi story:

Today, it is high time we changed our tune. The new response to the demand for enlistment needs to state, first and foremost to ourselves, that this is our story. On the one hand, it is crucial to maintain and even strengthen our isolation from secular values and culture. . . . On the other hand, this cultural isolationism must not create alienation from our shared story with our fellow brethren living in the Holy Land. Participation in the army is one crucial element of this belonging.

Read more at Tzarich Iyun

More about: Haredim, IDF, Israeli society