********************************************************* THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag Shiurim on Chumash & Navi by Menachem Leibtag ********************************************************* SEFER SHOFTIM - shiur #3 [chapters 3 thru 8] For some reason, some of the stories about certain "shoftim" in Sefer Shoftim are very long (e.g. Devorah & Gideon), while others are very short (e.g. Otniel and Shmagar). In this week's shiur, as we continue our study the theme of Sefer Shoftim, we attempt to explain why. INTRODUCTION - PROVING THE CYCLE In our last shiur, we explained how the 'cycle' (described in chapter two /see 2:11-23) can be understood as the presentation of a thesis, that is subsequently proven in the chapters that follow. If this assumption is correct, then we should expect the stories of the "shoftim" to follow according to the four basic stages of that cycle, i.e.: 1) Sin: "va'yazvu Bnei Yisrael et Hashem" 2) Subjugation: "va'yitnem Hashem b'yad oyvieyhem" 3) Supplication "va'yitzaaku Bnei Yisrael el Hashem" 4) Salvation: "va'yishlach lahem moshiah va'yoshium" First, we will show that this is indeed the case; afterward we will discuss the 'exceptions'. However, these 'exceptions' will help us uncover a more complex theme for the entire Sefer. With this in mind, let's a look to see which stories indeed 'fit' the cycle (and which do not). OTNIEL (3:7-11) [Shevet Yehuda] After Sefer's the introduction, the story of the first Shofet begins in 3:7 with Otniel. [Re: 3:1-6, see Further Iyun section.] Even though his story is a very short (only five psukim), it clearly follows precisely according to the 'cycle'. Simply note: * Leaving Hashem (3:7); * Subjugation to Aram (3:8); * Crying out to God for salvation (3:9); & * Salvation by Otniel ben Kenaz (3:9-10). * FORTY years of quiet You couldn't ask for better example of the 'cycle'! Note as well that Otniel concludes with a period of FORTY years of quiet (see 3:11). Keep this in mind, for a similar forty year period will appear several more times in the Sefer. AHUD (3:12-30) [Shevet Binyamin] The story of Ahud is a bit lengthier than Otniel's, however it also follows according to the 'cycle'. * Leaving Hashem (3:12); * Subjugation to Eglon, King of Moav (3:13-14); * Crying out to God for salvation (3:15); & * Salvation by Ahud ben Geyra (3:15-29); * Quiet for EIGHTY years (=40x2). The only difference from Otniel is that Ahud's story includes a more detailed description of how the 'salvation' came about. [So far we're 'two for two'] SHAMGAR (3:31) As I'm sure you noticed, Shamgar ben Anat doesn't fit the cycle at all! Instead, we find one lone pasuk about this "shofet". In fact, other than the fact that he was victorious in a battle with the Plishtim, we know nothing else about him. However, one could suggest that Shamgar could be considered as part of the Ahud story, and this is for two reasons: 1) The Hebrew word "v'acharav" could be understood that Shamgar was 'behind' Ahud (in leadership, or in battle), sort of like 'second in command'. [We find a similar usage in the II Shmuel 23:9-11 (note the similar context in 23:9-10!).] 2) The story of Devorah begins with a mention that AHUD had died (see 4:1); suggesting that he was the last leader before Devorah. If Shamgar had succeeded Ahud (rather than assisting him), then this pasuk should have mentioned that SHAMGAR died, rather than Ahud! Finally, the fact that we find 'eighty years of quiet' following Ahud, instead of the standard 'forty' may also allude to the fact that Ahud and Shamgar could be treated as a 'duo'. If these assumptions are correct, then we do not have to consider Shamgar as a 'break in the cycle'. DEVORAH (chapters 4 & 5) [Shevet Efraim] Clearly, the story of Devorah (and Barak) is much more detailed than the stories of Otniel and Ahud. Nonetheless it also follows according to the pattern of the 'cycle'. Note: * Leaving Hashem (4:1); * Subjugation to Yavin, King of Canaan (4:2); * Crying out to God for salvation (4:3); & * Salvation by Devorah & Barak (4:4-5:31); * Quiet for FORTY years (5:31) Note as well that the key psukim that describe the cycle are included in one short 'parshia' (4:1-3), while the full story of the salvation, this time including a 'song' - praising God for the victory - are detailed in two chapters (4:4-5:31). Devorah's victory is certainly something to 'sing about', for despite Bnei Yisrael's ability to settle and remain in control of the mountain ranges of Eretz Canaan, the coastal plain and internal valleys remained under Canaanite control. Devorah's battle in Emek Yizrael gave Israel military control over this strategic area, thus allowing safe travel from the Gallil to the Shomron and Yehuda. One could even consider this "shira" a reflective of the completion of a certain stage of conquest of Eretz Canaan; a stage that Yehoshua himself was unable to achieve. [For more detail in regard to this topic, and the connection between "shirat Devorah, shirat Yehoshua (chapter 12), and shirat David, see TSC shiur on Parshat Haazinu.] There are other important themes that surface in the story of Devorah's battle and her "shira", but that will discuss in later shiurim. GIDEON (chapters 6, 7, & 8) [Shevet Menashe] The story of Gideon is yet another example of 'cycle', but this time with even greater detail than the story of Devorah. Note once again: * Leaving Hashem (6:1); * Subjugation to Midyan (6:2-6); * Crying out to God for salvation (6:7-10); * Salvation by Gideon (6:11-8:21); * Quiet for FORTY years (8:28) Even though Gideon fits the pattern, his story includes several important details that are unique to his reign. First of all, unlike any of the earlier "shoftim", God first appears to Gideon and charges him with a mission (see 6:11-24). [Note the similarity between this story and God's first appearance to Moshe Rabeinu at the burning bush in Shmot chapter 3, charging him with the mission to redeem Am Yisrael). Note as well how Gideon asks for an "ot" [a divine sign] that God will indeed be with him in his forthcoming battle (see 6:17-24 & 7:36-40, note similarity to Shmot 4:1-8). Furthermore, Gideon is the first "shofet" who actively destroys idols (see 6:25-32), thus dealing directly with the reason WHY God had left His people. In fact, he gains a 'nick-name' [Yeru'baal] because of this (see 6:32). Finally, Gideon goes to war in a special manner, taking orders concerning his soldiers directly from God (see 7:1- 8). His military victory gives Am Yisrael control once again over Emek Yizrael, and scares away their greatest enemy, chasing them into Transjordan, and killing their generals (see 7:15-8:21). His victory is so impressive that Bnei Yisrael respond by requesting that Gideon become their king (see 8:22). In our next shiur, we will discuss the thematic importance of this detail, however, for this week's shiur it is simply important to note how the story of Gideon 'fits the cycle', and how Gideon seems to be the 'best' shofet of them all. AVIMELECH (chapter 9) As am sure you noticed, the story of Avimelech simply doesn't fit the pattern, as it contains none of the basic elements of the 'cycle'. In fact, it would be hard to even consider Avimelech as a "shofet", for he provides poor leadership and bring no salvation. In fact, he rises to power by killing his seventy brothers, and appears to be more of a 'thug' than a 'judge'! However, from a thematic perspective, the most important point about Avimelech is his name - Avi-melech = my father was a king [and hence I deserve to be the king]. Considering that Shmuel writes Sefer Shoftim at the same time when Bnei Yisrael ask for a king, and it is Shmuel's job to make sure that an ideal kingdom will develop, we can begin to appreciate the story of Avimelech within Sefer Shoftim. === We'll continue the shiur next week; in the meantime to prepare for the next shiur, continue through Sefer Shoftim, noting if any of the other "shoftim" fit the pattern. If not, try to determine why. Also, take note of how the leadership qualities of all the shoftim after Gideon seem to nose-dive, relating this once again to the time period of Shmuel and Bnei Yisrael's request for a king. Finally, make note of when the 'forty year' shoftim pattern ends, and which tribe each of the shoftim comes from. In the next shiur, we will explain why the story of Gideon (and the fact that they requested that he become king) is so pivotal towards understanding the overall theme of Sefer Shoftim. =============== FOR FURTHER IYUN: AN EXTRA INTRO After reviewing the introductory nature of chapter two (i.e. 2:11-23), note as well how 3:1-6 enhances this introduction. It also describes events that transpire over this entire time-period, showing how God 'uses' the surrounding nations (whom they did not conquer) to keep Bnei Yisrael 'in check'. It also 'blames' the idol worship that ensues on the intermarriage between Bnei Yisrael and these nations. Therefore, this 'parshia' could (and should) be included with chapter two as part of the statement of the 'thesis', as it provides some 'concluding' remarks.