With Faces of a Dog

Sotah (9:15) | Yisrael Bankier | 24 days ago

The last few Mishnah in masechet Sotah describe the decline of the Jewish people over history including the halachic ramifications. The Mishnayot do not only describe the past, but also look forward up until the ikvut meshicha -- towards the end of the galut and just before the time of maschiach. Amongst the many details included, the Mishnah explains that the "face of the generation [will be] like the face of the dog". We shall try to understand its meaning.

Rashi (Sanhedrin 97a, Pnei) in his first explanation appears to take this literally. Rashi however provides another explanation that people will no longer be ashamed of one another. In other words, it is a description of their behavior.

The Tifferet Yisrael explains that the naturalists understand that one can tell the nature of a person from they face. Their similarity to different animals implies a tendency to traits exhibited by those animals. In this case the trait of a dog is chatzifut -- insolence. He adds however, that despite the tendency, a person nonetheless has free will and has the capacity to overcome it.

The Maharsha (Sanhedrin 97a) explains that the name for a dog, kelev, originates from the words kulo lev -- all heart -- due to a dogs faithfulness to his master. Unfortunately, that generation resembles the "face" of a dog. In other words, any love shown is only on an external display, a façade. Real love, which is expressed internally, however is lacking.

Interestingly, the Ben Yehoyada (Sanhedrin 97a) takes the opposite approach understanding that each of the characteristics provided in the Mishnah are positive descriptions. In our case, he explains that the face of the generation refers to its leaders, who will also be "all heart", recognizing the Creator and being faithful to Master of the world.

Rav Elchanan Vasserman (Kovetz Mamarim, Ikvuta Demeshicha, 13) cites R' Yisrael Salanter, who explains that when a dog run ahead of his master, it gives the appearance that the dog is leading the master. In truth however, it is the reverse. The dog will regular look backward, and will change its course depending on the actions of master. The Mishnah is explaining that in that generation, while the leaders may appear to be leading, in truth they are neglect their responsibility to set the course and are being driven instead by the will of the people.

The Iyun Yaakov (Sotah) also understands that pnei hador, refers to the leaders. Furthermore, like the Tifferet Yisrael, he understands that comparing to dogs is a reference to brazenness. That said however, he notes that the leadership is generally a reflection of the people. Given that the Mishnah taught that the in that time chutzpah would increase, it follows that this would be reflected in the leadership.

Rav Elchanan also cites the Chafetz Chaim who explains that when a dog is being beaten by a stick, it has the habit of attacking the stick and not the person administering the blows. The Chafetz Chaim explains that towards the end of the galut, when Hashem provides makkot to the Jewish people they will not attribute it to Hashem. They will instead insist on waging war with those nations that delivered that blow.

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