********************************************************* THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag Shiurim on Chumash & Navi by Menachem Leibtag ********************************************************* SEFER SHOFTIM - shiur #4 [chapters 8 & 9] Even though the title of our Sefer is SHOFTIM [judges], in this week's shiur we will show how one of its primary topics is actually MELACHIM [kings]. INTRODUCTION In our last shiur, we explained how chapters 3 thru 8 served as a proof of the 'cycle' described in chapter two. We showed how the stories of Otniel, Ahud, Devorah and Gideon each included the four basic stages of the 'cycle', and each concluded with a forty (or eighty) year period of quiet. However, after the story of Gideon, Sefer Shoftim appears to take a certain shift. Instead of stories of "shoftim" that follow the cycle, we find all sorts of 'exceptions'. The most blatant exception is the story of Avimelech. AVIMELECH As your read the story of Avimelech in chapter nine, note that all the basic elements of the cycle are missing. Aside from Bnei Yisrael leaving God once again (see 8:33-35), we find neither 'subjugation' nor any 'crying out to God'. Furthermore, Avimelech is never described as a "shofet", nor does he bring any salvation to Am Yisrael. Instead, the people of Shchem appoint him as their KING (see 9:6). Later on we are told how Avimelech sort of 'controls' the nation ["va'yashar Avimelech al Yisrael/ see 9:22], but it is not very clear what this term implies and how much of Israel was actually under his control. However, most troubling is how Avimelech rose to power in the first place. Recall how he murders his seventy brothers with the help of some 'hit-men' that he hires (see 9:1-5). In this sense, Avimelech appears to be more of a 'thug' than a 'judge'! Finally, from a thematic perspective, a most striking point about Avimelech is his name - Avi-melech, literally meaning 'my father was a king' [and hence 'I deserve to be the king']. Clearly, Avimelech was not his name from birth, but rather a name that Avimelech gave himself as part of his attempt to usurp power. So why does Sefer Shoftim dedicate an entire chapter to the story of Avimelech, who is neither a "shofet"; nor does his story 'support' the cycle introduced in chapter two? To answer this question, we must consider once again the overall purpose of Sefer Shoftim. Recall our explanation that Shmuel, the author of Sefer Shoftim, writes the sefer at the same time when Bnei Yisrael ask for a king. As their spiritual leader, Shmuel attempts to deliver a 'double' message to Bnei Yisrael. On the one hand, his primary point [as emphasized by the 'cycle' described in chapter two] is for Bnei Yisrael to realize that the appointment of a king alone will not solve all of their problems. Instead, they must recognize that the success of their kingdom will remain dependent on their dedication to God's mitzvot. On the other hand, Shmuel uses Sefer Shoftim to stress an additional point. Just as there is a danger in the appointment of a king, there is also a danger in NOT appointing a king! The story of Avimelech in Sefer Shoftim emphasizes this point. Let's explain how. Recall how chapter eight concluded with Bnei Yisrael's request that Gideon become their king: "And the men of Israel said to Gideon: Rule over us, you and your son, and your son's son, for you have brought us salvation over Midyan. But Gideon answered: No, I will not rule over you, nor will my son rule over you, for God shall rule over you." (See 8:22-23) At first glance, Gideon's refusal to become king appears to be a noble response. After all, (as Gideon himself says) God is the king of Israel; so what need is there for a 'human' king! Despite this 'politically correct' answer, the stories that follow immediately afterward in Sefer Shoftim can lead us to a very different conclusion. First of all, the "AYFOD" that Gideon makes from the gold that he collects (from the booty of their war with Midyan/ see 8:24- 27) appears to be an example of 'good intention' that leads to disastrous results. Most likely, Gideon's intention was for the AYFOD to symbolize God's help in his military victory over Midyan. [One could suggest that the AYFOD was a symbol of the KOHEN GADOL, and hence a more ideal 'king' for Am Yisrael. Note how this story is included in the same parshia that describes Gideon refusal to become their king, and thus his decision to make the AYFOD was in response to this request!] Unfortunately, despite Gideon's 'good intentions', that symbol later became a 'stumbling block'; for after a short while, it became a type of AVODA ZARA [idol worship/ see 8:27]. [Note the interesting similarities between these events (in 8:22-27) and the events of chet ha'egel (see Shmot 32:1-10). There also, the people asked Aharon for leadership, and in response he asks the people for gold to make a symbol of God's leadership. There as well, albeit Aharon's 'good intentions', that symbol led to idol worship. (See TSC shiur on Parshat Ki- tisa.)] In this regard, the story of Avimelech (that follows the story of Gideon) is even more significant. It is safe to assume that had Gideon accepted the nation's offer to become their king, then surely he would have prepared for a proper successor from among his children before his death. However, the political 'vacuum' created by Gideon's refusal led to the rule of the worst of his children instead. The terrible manner by which Avimelech rose to power, and well as the disastrous results of his ploy emphasize the danger that can result when a genuine call for leadership is not answered by the proper person (see chapter nine, especially "Mashal Yotam"). One could suggest that Sefer Shoftim includes the details of these two stories to show that when an opportunity arises to establish a kingdom, EVEN THOUGH it may not yet be the most ideal situation, that option must be seriously considered. This point is especially meaningful when we consider who wrote Sefer Shoftim (and WHEN it was written). Recall how a similar situation arises during the time of Shmuel - the author of Sefer Shoftim. In Shmuel chapter eight, the people ask for a king for reasons that are far from ideal. Nonetheless, God insists that Shmuel should agree to that request and appoint a king (see 8:22). One could assume that had Shmuel refused this request, the consequences of not having a king would have been no less disastrous. Therefore, when Shmuel writes Sefer Shoftim, he must not only discuss the spiritual danger of relying only on a king (i.e. the cycle); he must also relate to the danger of not establishing a kingdom as well (the story of Avimelech). Of course, the king who Shmuel will choose must follow God's criteria (see Devarim 17:14- 21), however, Shmuel must also relate to the danger that no king be chosen, thus leading the country into anarchy. [It is interesting to note that from the story in Shoftim 6:11-24, one could consider Gideon as fulfilling the criteria of Devarim 17:15 -"asher yivchar Hashem. Note as well the similarities between this story and the story of how Moshe Rabeinu is chosen in Shmot 3:1-4:4.] In closing, we should also note how the leadership qualities of all the "shoftim" after Gideon take to 'nose-dive'. Note as well that precisely at this point, the 'forty year' "shoftim" pattern ends. Furthermore, we find very little detail about the "shoftim" that follow, other than the stories of Yiftach and Shimshon, both who appear to be far less successful than the early shoftim. In this manner, Sefer Shoftim develops an important thematic message through its internal structure. In the shiurim to follow, we will bring additional proof. FOR FURTHER IYUN: In our shiur, we have assumed that tis a positive value in the establishment of a kingdom, as long as that kingdom helps lead the people towards following God's mitzvot. We will develop this point in greater detail in our shiur on Sefer Shmuel chapters 8 thru 12. For a more complete discussion, see the TSC archive for the shiur on Parshat Shoftim.