************************************************************* THE TANACH STUDY CENTER / [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag ************************************************************* SEFER SHOFTIM - INTRODUCTION We all know that Sefer Yehoshua describes how Bnei Yisrael conquer Eretz Canaan; in our shiurim on Sefer Shoftim, we will see how Eretz Canaan turns around and 'conquers' the people of Israel! Let's explain. Recall from our study of Chumash that God's hope (and plan) was for Bnei Yisrael to conquer the Land of Israel in order to establish a "goy kadosh" - a 'holy nation' that would keep God's laws, and by doing so, serve as God's 'model' nation that would represent Him before all mankind. [See Devarim 4:5-8.] Even though Bnei Yisrael had successfully conquered major areas of Eretz Canaan (see Sefer Yehoshua), they were far less successful in establishing this ideal nation. In Sefer Shoftim we find how the spiritual character of the nation during this time period falls way short of God's original expectations. Time and time again, we find that Bnei Yisrael follow Canaanite gods and customs, while rejecting their own heritage. Tragically, the new land (and its local population) exerted too strong an influence. Therefore, it should not surprise us to find a "sefer nevuah" [a prophetic work] dedicated to the explanation of what went wrong during this time period. In our study of Sefer Shoftim, we will attempt to uncover how Sefer Shoftim delivers this message, and how it sets the stage for the national renewal that does take place during the time period discussed in Sefer Shmuel. [It is interesting to note that God had already foreseen this potential negative development in His closing charge to Moshe and Yehoshua at the end of Parshat Va'yelech (see Devarim 31:14-18). Recall how those psukim also introduced "shirat ha'azinu" (see 31:19-30!); as that song was to serve as an eternal reminder to teach Bnei Yisrael how to relate to such situations (should/when they arise). Recall as well how "shirat ha'azinu" opens with the statement "zchor ymot olam, binu shnot dor v'dor..." (32:7). Hence, one could suggest that (from this aspect) Sefer Shmuel could be understood as a fulfillment of God's command of "zchor ymot olam", as it is implicit in "shirat ha'azinu"!] WHAT SHOULD WE EXPECT? Chazal tell us that Sefer Shoftim was written by the navi [prophet] Shmuel (see Baba Batra 14b). This information is more than just technical, for to appreciate any sefer, and especially a "sefer nevuah", it always important to understand when, by whom, and for what purpose it was written. Let's explain how these considerations can help us appreciate Sefer Shoftim. First of all, Chazal's statement that Shmuel composed Sefer Shoftim implies that the sefer was written AFTER all of its events had taken place. Even though this is a very simple point, it is important to note for we usually understand "nevuah" [prophecy] as foreseeing 'future' events, rather than recording events that had already transpired. However, this is the very point of Sefer Shoftim. Shmuel reviews (and analyzes) the events that had taken place since the time of Yehoshua - not to predict what will happen - but rather in order that Bnei Yisrael will 'learn a lesson' from what did happen. With this observation in mind, we can better understand the manner in which Sefer Shoftim presents its stories. Instead of finding an organized chronological 'history book', we find a more complex composition, including an introduction, the presentation of a thesis, its proof, and a very interesting conclusion. In other words, Shmuel has a prophetic 'agenda' that he must explain to his own generation; he presents it in Sefer Shoftim. THE TIME PERIOD OF SHMUEL To appreciate this point, recall one of most critical events in Jewish history that took place during the life of Shmuel, i.e. Bnei Yisrael's request to establish a kingdom. At first, Shmuel appears to be against the idea, yet nonetheless, God encourages him to grant to the people's request (see I Shmuel chapter 8). Shmuel faces a predicament, for a kingdom contains both positive and negative aspects. One the one hand, it can provide the nation with the necessary infrastructure for national growth and prosperity; but on the other hand, it also carries the potential for corruption and spiritual downfall. [Iy"h, we'll discuss this topic in detail in our study of Sefer Shmuel.] With this background, we can understand why Shmuel writes Sefer Shoftim. On the one hand he relates to the potential misconception that a kingdom alone will solve all of Bnei Yisrael's problems; yet on the other hand, he also discusses the anarchy that results when there is no strong central leadership. [See the final pasuk of Sefer Shoftim: "bayamim ha'heym ein melech b'Yisrael, ish ha'yashar b'einav yaaseh".] In our study of Sefer Shoftim, we will show how Sefer Shoftim presents its complex prophetic message. [One last technical point. It is important to clarify that even though Shmuel wrote Sefer Shoftim, it includes numerous 'quotes' from earlier prophets. For example, Shmuel did not compose SHIRAT DEVORAH, rather Devorah did! Shmuel simply quotes it. Most likely, many other stories in Sefer Shoftim also include lengthy quotes from the description of these events by earlier prophets. Shmuel simply quotes them as part of his development of the theme of his sefer.] AN OVERVIEW Before we begin our detailed study, a quick overview of the basic structure of the Sefer. Anyone who conducts a basic analysis of Sefer Shoftim, immediately identifies its division into three distinct units: [each unit then subdivides into three sections] I. 1:1->2:5 / The unfinished conquest of Eretz Canaan A. What Yehuda captured B. What everyone else didn't C. What the "malach" has to say about this II. 2:6->16:31 / The SHOFTIM A. Presenting the thesis - the 'cycle' B. The 'good' shoftim (thru Gideon) C. The 'not so good' shoftim III. 17:1->21:25 / Three stories (because there's no king) A. Micha's idol B. Pilegesh b'Givah C. The civil war against Binyamin In our study, we will attempt to understand how Shmuel uses these three sections to present his message, and the thematic progression within each unit, and from one unit to the next. A GUIDED OVERVIEW OF CHAPTERS 1 THRU 3 With this introduction in mind (and to help prepare for the next shiur), we will now undertake a guided study of the first three chapters. As you review the psukim, pay careful attention to the following points. 1:1-21: Note how the first 21 psukim of chapter one discuss the various conquests of shevet Yehudah. Relate this to the relative strength and position of Yehuda among the tribes over the next 900 years of Jewish history. Note also 1:19. What does it mean that God was 'with' Yehudah. What was the military reason why they only captured the mountain range, but not the coastal plain. [A relief map of Israel will help you understand why.] How does this relate to the "rechev barzel" [the iron chariots] of their enemies? 1:22-36: Note how 1:22-26 describe one small victory of shevet Efraim, while 1:27-29 describe what Efraim and Menashe did NOT capture. Then, pay special attention to the next five (short) 'parshiot' that follow - and how each begins with "lo horishu" - i.e. how a certain shevet does not complete the conquest of its "nachala" [inheritance]. Explain the reason for this style of presentation, and how it relates to 2:1-5. 2:1-5: Explain how all of the events of chapter one relate to this story of the "malach" who comes to rebuke Bnei Yisrael. [Can you explain why it would have made more sense to conclude chapter one with 2:5?] Other than 'crying', what else did Bnei Yisrael do after listening to this rebuke? How does this relate to what takes place later on in chapter 2? 2:6-10: How could it be that Yehoshua 'comes back to life' if Sefer Shoftim already mentioned in its opening pasuk that he had died? Relate to the point mentioned above concerning how Shmuel composed Sefer Shoftim by quoting earlier nviim. [Then compare these psukim to Yehoshua 24:28-31.] Would you consider these psukim a direct continuation from 2:5. Explain why yes, or why not! Do these psukim form an introduction to 2:11-12? If so, explain why. 2:11-23: [THE CYCLE] Read this entire 'parshia' carefully. Note how it describes an entire time period, and not just one specific shofet. Pay attention as well to how it describes a cycle of events that repeat themselves during this time period. Explain why these psukim could be considered as a presentation of a 'thesis'. If so, what is this 'thesis', who presents it, to whom, and why? [Relate to the above shiur.] Could you consider these psukim an introduction to the Sefer? If so, why are they written only in chapter two, and not at the beginning of chapter one? How does the rest of the sefer relate to these psukim? 3:1-6: Would you consider these psukim as part of an introduction to the Sefer as well? If so, what are they introducing? How do they relate to 2:11-23? Do they relate to one specific time period, or to an entire era. Why could these psukim be considered more 'prophecy' than 'history'? Relate this to the fact that Shmuel is writing the Sefer, and when it is written. 3:7-11: Note how this 'parshia' introduces the first "shofet". Does this presentation follow the 'cycle'? If so, find key phrases in this 'parshia' that relate back to 2:11-23. [Repeat this question for every "shofet" story.] In 3:9, Otniel is referred to as a "moshiah". In 3:10, it sates "va'yishpot et Yisrael". What does each word mean? 3:12-30: Does the story of Ehud fit into the 'cycle'? If so, bring textual proof. Why do you think that this story includes more detail than the story of Otniel? Locate Moav on a map, and explain why specifically a "shofet" from Binyamin engages them in battle. 3:31: How is the presentation of Shamgar different than the presentation of Otniel and Ehud? Does it fit into the 'cycle' as well? Are there any other examples of this type of description of "shoftim" in the sefer? If so, where? [Keep this question in mind as you study the sefer.] ======= That should keep you busy until the next shiur. In that shiur, we will discuss these points in greater detail. b'hatzlacha, menachem