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THE TANACH STUDY CENTER [http://www.tanach.org]
     In Memory of Rabbi Abraham Leibtag
  Shiurim on Chumash & Navi by Menachem Leibtag
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          SEFER SHOFTIM - shiur #2  [chapters 1 & 2]

   If you've ever written a thesis, you'll appreciate Sefer
Shoftim, for it presents its thesis in a very interesting manner. 
   In the following shiur, we will show how this thesis is
presented in chapter two, and how chapter one serves as its
'introduction'.

INTRODUCTION
   As we explained in our introductory shiur, Sefer Shoftim is not
simply a log of Jewish history from the death of Yehoshua until the
birth of Shmuel.  Rather, it is special presentation of certain
events that transpired during that time period, written by the navi
Shmuel in order to deliver a prophetic message for his own (and
future) generations.
   When studying Sefer Shoftim, it is very easy to identify the
primary point of this prophetic message, for it is stated
explicitly in chapter two.  First, we will review those psukim in
chapter two that introduce this 'thesis'. Afterward, we will
explain the purpose of chapter one and why it precedes this
introduction.

THE CYCLE
   Review 2:11-23, noting how these psukim describe a pattern of
events that repeated themselves numerous times over a very long
time-period.  To show how, we will selectively quote from this
'parshia':
   "And Bnei Yisrael acted in an evil manner before God, and they
   worshiped the Baal gods.  They left the God of their forefathers
   who had taken them out of Egypt, following instead the local
   gods of the surrounding nations... 
   [Hence,] God became angered and let them fall prey to their
   enemies... and they were in great distress.  
   [At times,] God raised up "shoftim" [judges] who saved them from
   their adversaries. But they did not listen to their "shoftim"
   for they preferred to follow other gods instead.
   And whenever God raised up "shoftim" for them, and God was
   with the "shofet" and saved them from their enemies!
   But whenever the 'shofet" died, they went back to their old
   ways, once again following other gods..." (see 3:11-19)

   Note how these psukim describe a CYCLE of events that repeat
themselves. We will summarize the main stages of this cycle:
   1)"va'yazvu Bnei Yisrael et Hashem"
     Bnei Yisrael leave God, choosing other gods instead.
   2) "va'yitnem Hashem b'yad oyvieyhem"
     God allows them to be punished by their enemies
   3) "va'yitzaaku Bnei Yisrael et Hashem"
     Bnei Yisrael cry out to God for help
   4) "va'yishlach Hashem lahem moshiah va'yoshium"
     God sends a "shofet" to save them from their enemy

     [Afterward, Bnei Yisrael return to stage one.]
   
   One could compare this statement by Shmuel (in chapter two) to
a presentation of "thesis". As we will see, in the chapters that
follow (i.e. chapters 3 -> 16), Shmuel will prove his thesis by
bringing proofs from the events during the time periods of
numerous "shoftim" (e.g. Otniel, Ahud, Gideon, etc.).

   [For homework: Scan chapters 3->16, noting the story of each
   shofet, and see if you can identify these four stages in each
   story. Note which "shoftim" fit this pattern and which do not! 
   You will find a more detailed assignment at the conclusion of
   this shiur.]

SHMUEL'S INTENTION
   To appreciate why Shmuel presents this thesis to his
generation, we must consider the events that are taking place at
that time.
   Recall that even though Shmuel was the accepted national
leader (see I Shmuel 3:19-20 & 7:15-17), when he became old Bnei
Yisrael requested that his successor be a KING rather than a
SHOFET (see I Shmuel 8:1-6).
   What led Bnei Yisrael to this conclusion?  The answer is quite
simple.  The nation had finally come to the realization that
current system of government, i.e. the ad hoc appointment of a
SHOFET whenever a problem arose, was leading to national
disaster.  The political leadership noticed the very same cycle
that Shmuel describes, but from a very different angle. They also
noticed that over the last two centuries, every decade or so
another enemy would trouble Israel. Neither political nor
military stability was achieved. 
   The leaders reached their own conclusion concerning the reason
for this pattern. They concluded that this was due to the lack of
a strong central government.  If Israel 'only had a king' like
other nations, a strong political leader with the ability to
collect taxes and organize a standing army; then Israel would be
able to defeat its enemies and strengthen its borders. In their
eyes, the answer to all of Israel's troubles was the
establishment of a monarchy. 
   As their leader, Shmuel realized the danger of this
conclusion. He fears that by choosing a king to rule them, Bnei
Yisrael will depend solely on their king in times of trouble
INSTEAD of turning to God as they had done in the past. 
Therefore, to counter their claim that a king would solve all
their problems, Shmuel argues that the real reason for Bnei
Yisrael's problems is because they do not listen to God. 
   Shmuel emphasizes specifically this point in Sefer Shoftim. He
attempts to show that the numerous calamities that had befallen
Bnei Yisrael since the time of Yehoshua were caused because they
had left God, and that the little salvation that they did enjoy
was only because they had cried out to God.  Shmuel states this
point in chapter two, and proves in the chapters that follow.

A PROOF FROM SEFER SHMUEL
To support this hypothesis, one simply needs to review Shmuel's
speech to the nation at King Shaul's inauguration. Note how he
emphasizes this very same point:
   "Shmuel said to the people... Now come and stand before me, so
   I can JUDGE you ["v'ishafta itchem" / note same shoresh as
   "shofet"!] before God, all the kindness that He has shown on
   you and forefathers.
   When Yaakov came down to Egypt, and your forefather CRIED OUT
   to God, He sent Moshe and Aharon who redeemed you, and brought
   you to this land. But then YOU FORGOT GOD, and He sold you to
   your enemies...
   Then, again you CRIED OUT, admitting you had sinned... and God
   sent Y'rubaal (Gideon), and B'dan (Shimshon?) and Yiftach...
   and they SAVED YOU from your enemies.
   And now you see that the king of Amon threatens you, and you
   say: 'NO [i.e. they do not want to cry anymore for God to
   help] rather we want a KING that will rule over us' - but the
   Lord your God is your true King!" (see I Shmuel 12:6-15)

   Clearly, in this speech, Shmuel describes in 'short form' the
very same 'cycle' that he describes at length in Sefer Shoftim! 
   As we study Sefer Shoftim, we will also see how Shmuel's
message, which at first appears to be very 'anti' the monarchy,
emerges as more complex than we'd expect.
   [When (or if) you do the above 'homework' assignment (i.e.
   when you see how Shmuel proves his thesis in the stories that
   follow), you'll see why for yourself!]

THE PREFACE
   Now that we have shown how 2:11-23 serve as an introduction to
the entire Sefer, we must now explain the function of the psukim
that precede them.
   Clearly, 2:6-10, could be included together with 2:11-23 for
it 'sets the stage' for this introduction.  Technically speaking,
these psukim explain how the 'cycle' only began after the
generation of Yehoshua, and for a very simple reason.  That
generation witnessed God's miraculous help in the conquest of
Eretz Canann (see 2:7 and 2:10).  Therefore, they continued to
worship Him properly. Only the next generation began to follow
other gods.
   Based on this background, 2:6 would have been a 'perfect'
opening pasuk for Sefer Shoftim. In fact, if you read it
carefully and compare it to the end of Sefer Yehoshua, you'll see
that it basically turns Sefer Shoftim into a direct continuation
of Sefer Yehoshua!  
   So what's the purpose of the first chapter and the first five
psukim of chapter two?

WHO'S TO BLAME
   In any analytical study, the first stage is always to examine
a large amount of data in an attempt to uncover a certain
pattern. In the case of Sefer Shoftim, that pattern is the
'cycle' that Shmuel describes in chapter two. But at a deeper
level of analysis, it is also important to determine whacaused
that pattern to begin in the first place. This could explain why
Shmuel includes chapter one.
   In other words, in chapter one Shmuel explains what situation
first set this 'cycle' in motion. Recall how the 'cycle' begins
each time with Bnei Yisrael leaving God, following other gods
instead (see 2:11-12). But how did Bnei Yisrael find out about
these 'other gods' such as Baal and Ashtoret (see 2:13) in the
first place?
   The answer is simple. Because Bnei Yisrael did not complete
the conquest of the land during the time of Yehoshua, a very
large Canaanite population remained in the land. [See just about
every line from 1:27--36! See also Yehoshua 13:1-5, 18:3, 23:3-
13.] After a generation or two, these populations intermingled
with Am Yisrael. Cultural exchanges began, sometimes leading even
to intermarriage.  Bnei Yisrael began to learn and follow the
local customs. When farmers needed rain, they were told about a
Baal god who could 'deliver the goods' in return for the
performance of a 'proper ritual'. [Compare with Devarim 11:13-
17!] 
   It was only a matter of time, but instead of conquering the
land, the 'land' (and its culture) had conquered them.
   [See also God's 'prediction' of this in Devarim 31:15-18.]

   This background can explain why Shmuel begins Sefer Shoftim by
quoting different examples of how most of the tribes (except
Yehuda) did not complete the conquest of their "nachala" and left
a large Canaanite population in their midst (see 1:27-36). On the
other hand, Yehuda served as an example of a tribe that properly
completed its conquest, which probably explains why they were
least affected by foreign enemies during this entire time period
(see 1:1-21).
   This also explains why the story in 2:1-5 should have been
included in chapter one.  The "malach" [God's messenger] that
came from Gilgal to rebuke the nation for not completing the
conquest (hence leaving idol worship rampant within the country)
is sent because Bnei Yisrael did not complete their conquest - as
described in chapter one.
   Therefore, Shmuel begins Sefer Shoftim by first quoting how
the tribe of Yehuda acted properly, followed by examples of how
all of the other tribes did not, followed by the story of the
"malach" who rebukes them for this.  Even though this detail may
seem more fitting to have been included in Sefer Yehoshua (for it
deals with the conquest of the land), it is presented instead as
a preface to Sefer Shoftim, for it explains how and why the
'cycle' first started.
   [Note how this interpretation (identifying literary units)
   explains why Sefer Shoftim mentions the death of Yehoshua
   twice. In 1:1 (at the beginning of this 'preface' section), we
   mention that Yehoshua had died; but in the 'intro to the
   thesis' section, we return to tell the story of Yehoshua's
   death. As Shmuel (most likely) is quoting the writings of
   earlier prophets as he composes Sefer Shoftim, it is
   understandable that one quote may mention that Yehoshua had
   already died, while a later quote tells over the story of his
   death. (See 2:6-9, noting how it appears to be a quote based
   on Yehoshua 24:28-31).  Understanding how and why Sefer
   Shoftim was written helps us understand this phenomenon.]

SUMMARY & PREPARATION
   In our shiur, by considering why and when Shmuel wrote Sefer
Shoftim, we have shown why and how chapters one are two form its
introduction. We have also shown how Shmuel's presentation of the
'cycle' in 2:11-20 serves as his 'thesis' to explain the events
that have transpired in Bnei Yisrael's history. In our next
shiur, we will see how Shmuel supports his thesis from the
various stories of the "shoftim". 
   The following 'guided' questions and pointers will help you
prepare for that shiur:

1. Review 3:1-6, and explain why it 'really' belongs in chapter
two, i.e. how it relates to the 'thesis', and why it forms an
independent 'parshia'.  Be sure that you understand why this
'parshia' is different than 3:7-11 or 3:12-30.

2. Review the stories of Otniel (3:7-11), Ahud (3:12-30), and
Devorah (in chapter four); and be sure that you can identify each
stage of the 'cycle' described in the above shiur.  Be sure that
you understand how these stories support Shmuel's thesis. Note
also that some stories of the "shoftim" are more detailed than
others. [See if you can explain why.]
   Note 3:31. How is the story of Shamgar very different than the
story of the other "shoftim"?  Does it fit the 'cycle'?  Can you
explain why yes or why not?

3. Note that the story of Devorah concludes with her "shira"
[song]. Relate this song to the nature of her military victory
(in Emek Yizrael / you'll need to understand the geography of
northern Israel to appreciate this). [Relate this "shira" as well
to the fact that Devorah was the only female "shofet(et)".]

4. Review the story of Gideon in chapters 6->8, answering again
the questions in question #2 (above), i.e. show how this story
also follows according to the 'cycle'.
   However, note as well how the story of Gideon is very
different than the stories of the previous "shoftim", not only in
its length but also in its detail.  Note especially how this
story begins and how it ends. 
   In what way does the theme of a 'king' relate more to the
story of Gideon than the story of any other "shofet"? Keep this
question in mind as you continue your study of Sefer Shoftim.

5. Note how many years of quiet follow the 'reign' of each
"shofet". Can you discern a pattern? Also keep this question in
mind as you continue your study of Sefer Shoftim.

6. Review the story of Avimelech in chapter 9.  Does this story
follow the pattern of the 'cycle'. If so, be sure that you can
identify each of the four stages. If not, be sure that you can
explain why not. Furthermore, if not, what is this story doing in
Sefer Shoftim?
   How is Avimelech different than all the other "shoftim"?
   Is he a "shofet"? Support your answer.
   What does his name mean? Who do you think gave him this name.
     [Relate to how he came into power, and "mashal Yotam".]
   
That should keep you busy until next week (or the week after).

                    b'hatzlacha,
                    menachem