********************************************************* THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag Shiurim on Chumash & Navi by Menachem Leibtag ********************************************************* SEFER SHOFTIM - shiur #5 [chapters 6-9] WHAT'S SO SPECIAL ABOUT GIDEON Its all 'downhill' in Sefer Shoftim from the moment that Gideon refuses to become King. The following shiur will focus on this pivotal point in Sefer Shoftim to show how it relates to its primary theme. INTRODUCTION Let's begin by recapping the events that immediately follow Gideon's refusal to become king (in 8:22-23). First we find a story of (mistaken) idol worship (8:24-28) followed in chapter 9 by the story of how Avimelech kills his seventy brothers and takes the kingdom by force (8:29-9:57). After Avimelech, we find another seven "shoftim": Tolah, Yair, Yiftach, Ivtzan, Aylon, Avdon, and Shimshon. Yet, Sefer Shoftim provides us with very few details for five of them. All that we find is a line or two for each, providing basic information, such as his name, his tribe, and how many years he 'ruled'. [From now on we refer to these "shoftim" as 'one-liners'.] For the other two "shoftim", Yiftach & Shimshon, we find lots of detail, but in a rather negative light. Even though they both brought about salvation for Bnei Yisrael, their overall behavior appears to be far from laudable. [Yiftach 'volunteers' his military help only on the condition that he is first appointed as their political leader, and ultimately his 'leadership' leads to civil war; re: Shimshon, just read the story!] The following table summarizes this analysis. THE 'GOOD' SHOFTIM Otniel ben Kenaz - fits 'pattern' , & 40 years Ahud ben Geyra (& Shamgar)- fits 'pattern' & 80 years Devorah (& Barak) - fits 'pattern' and 40 years Gideon - fits 'pattern', 40 years, but refuses to be king THE 'NOT SO GOOD' SHOFTIM Avimelech - killed his 70 brothers to take power Tolah ben Puah [one liner] Yair ha'Giladi [one liner] Yiftach ha'Giladi - detailed story, leads to civil war Ivtzan m'bet lechem [one liner] Aylon ha'zvuloni [one-liner] Avdon ben Hillel [one-liner] Shimshon - salvation in a 'round-about' manner This table illustrates our conclusion that Gideon's refusal to become king forms a pivotal story in Sefer Shoftim. In fact, one could conclude that Avimelech and the seven shoftim that follow him, stand in direct contrast to Gideon, and the four shoftim that precede him {i.e. Otniel, Ahud, Shamgar, & Devorah]. Now we must explain its thematic significance of this pattern. FOR GOOD or FOR BAD As we explained in our previous shiur, Shmuel is presenting a multi-dimensional message in Sefer Shoftim. In addition to presenting his primary thesis [=the 'cycle'] that 'leaving Hashem' was the underlying reason for all of Bnei Yisrael's troubles during this time period, Shmuel stresses the pivotal nature of the Avimelech story in Sefer Shoftim to make an additional point for his own generation. Just as there is a 'spiritual' danger in the appointment of a king, there is no less a 'national' danger in NOT appointing a king! [This can help explain why God does instruct Shmuel to appoint a king, even though Bnei Yisrael had asked for a king for the 'wrong' reason. The potential good in appointing, should the right leader be appointed, out-weighed the potential danger in not appointing a king. [See I Shmuel chapters 8 and 12.] With this in mind, we will now take a closer look at the story of Gideon to understand what was so special about him. We will review his story to find his 'credentials' to become a king. "ASHER YIVCHAR HASHEM" The story of Gideon (in chapter 6) begins in a manner quite similar to the story of the shoftim who preceded him (i.e. following the 'pattern of the cycle' of Shmuel's 'thesis' as presented in chapter 2). First, we are told that Bnei Yisrael left God (6:1), then they are oppressed by the Midyanites (6:2- 6), and finally Bnei Yisrael cry out to God for help (6:7). At this point the story of Gideon differs. In all of the previous stories, the next pasuk would describe how God brings their salvation by a "shofet". However, in the story of Gideon, the salvation is preceded by two additional events. First, God sends a "navi" to rebuke the nation for leaving Him (see 6:8-10). [Note the similarities between this and how Shmuel rebukes the nation in I Shmuel chapter 7.] Then, we find three 'parshiot' describing HOW Gideon was chosen (see 6:11-31), before we are told of the salvation itself. Clearly, this is unique in Sefer Shoftim, for this is the only time that we find that: * God first appears to the 'potential leader', * charges him with a 'mission', and * provides him with an "ot" [a divine sign that God is indeed with him]. [Note once again the similarities to the story of Shmuel and Shaul (see I Shmuel chapters 8->10), and the story of how Moshe Rabeinu becomes a leader in Sefer Shmot.] Finally, Gideon himself destroys the idols in his home-town. Again, this is the first time that we find the military leader performing an act of religious reform. Unlike the "shoftim" before him, one could certainly conclude that Gideon falls under the category of "asher yivchar Hashem" - one who God has chosen. Recall from "parshat ha'melech" in Devarim 17:14-19, that one of the criteria for appointing a king is someone who 'God has chosen' (see 17:15). Even though there is a dispute among the commentators regarding how 'explicit' God must be in this "bechira" process, clearly Gideon is a legitimate candidate. [See Ramban on Devarim 17:15, note his interpretation of this phrase according to both "pshat" and "drash".] If indeed Gideon could be considered an "ish asher yivchar Hashem", then it is understandable why he is the first leader whom the people consider worthy to become their king. Furthermore, when Gideon becomes Bnei Yisrael's military leader, he leads the army in a manner quite different than any of his predecessors. First of all, before he fights his battle, he takes 'direct orders' from God concerning which (and how many) soldiers he should take to battle (see 7:1-8). Then God provides him with yet another sign that He will assist him (see 7:9-15). Only after this 'buildup' are we told the story of Gideon's military victory that led to Bnei Yisrael's salvation. Finally, at the conclusion of the battle against Midyan, we find how Gideon punishes the two cities (Succot and Penu'el] that did not come to his assistance (see 8:1-17). Again, this is an act typical of a strong central leader, who has assumed enough authority that he can punish a city that did not adhere to his command. Yet another example of a powerful leader. Even though Gideon declined the people's offer, it is not by chance that Avimelech calls himself 'Avi' [= my father] 'Melech' [= was king], and hence his claim why he 'deserves' to be king. We conclude our shiur with a discussion of yet another aspect of Gideon's character, as it relates to an important general theme in Tanach. GIDEON - THE FIRST 'ISRAELI' OFFICER Recall from chapter 7 how God orders Gideon to take ONLY three hundred men to battle against Midyan. These men were chosen from the 32,000 men who originally gathered at Ein Charod (see 7:1-8). At first glance, it seems as thought the reason for this was to show Gideon (and the rest of the nation) how God fights for Am Yisrael. After all, without depending upon a divine miracle, how could 300 men possibly attack an enemy of tens (if not hundreds) of thousands (see 7:12,21-22 and 8:10-11). However, from a pure military perspective, Gideon's strategy could be considered ingenious. In fact, to this very day, it is taught as an example to young officers training in the Israeli army, for it is exemplifies what is expected from an officer when he is outnumbered in battle. Let's explain why. Gideon, no matter how many troops he can muster, is outnumbered. The entire Jezreel valley is filled with the enemy (see 8:10-11). However, the enemy's strength in numbers is exactly their weakness, for they form a very unorganized fighting force. Gideon's strategy is to use a very small well trained force to trick the enemy in a manner that it would defeat itself (note 7:12,21-22). His plan is simply brilliant: Under the cover of darkness, he sneaks a small (but well trained) force smack into the middle of the enemy's camp, and climbs to the top a mountain -Givat ha'moreh [today, located adjacent to the city of Afula]. A group of soldiers any bigger could 'blow their cover', therefore he takes only a small, but well trained group. While the Midyanim are asleep, his men suddenly blow the 300 "shofarot", while simultaneously lighting 300 torches in three organized rows (see 7:19-20). To a Midyanite, awaken and startled by these noises & lights, there can only be one explanation - a well trained foreign army had attacked them! [See 7:21-22.] [Recall that a shofar was used by officers to give orders to their troops, while each company was guided by a torch. Therefore, the Midyanim assume that each shofar is a company commander rather than a single soldier, and hence they fear that they have been attacked by 300 organized armies!] The Midyanim became so frightened that pandemonium breaks out; the confusion leads them to kill one another, and they all begin to flee towards the Jordan River valley (to return to Midyan). Gideon takes advantage of this flight and orders the rest of his soldiers (who were waiting on the surrounding hills) to chase the enemy. The plan worked like a charm! [See 7:22-25.] To an outsider, unaware that it was God behind this master plan, it appeared as though Bnei Yisrael's victory was a result of Gideon's military genius. Therefore, it is no surprise that Gideon became so popular that the people begged him to become king. However, (most likely) this was precisely the reason why Gideon turned down their offer (see 8:22-23). He wanted to emphasize to the nation that his victory was only through the help of God, and therefore suggests instead that they make an AYFOD [a symbol of the Kohen Gadol] (see 8:24-28) to show the people that only God is their true leader (see 8:23). Sefer Shoftim includes the details of these events to teach us this important lesson. On the one hand, in time of war and national danger, there is a need to use not only military might, but also military shrewdness. However, one must also look for the hand of God behind these military victories and thank Him properly. ["shirat david" in II Shmuel chapters 22-23 reflects this very same point. Even though David was a brilliant general and fighter, he recognized the hand of God behind all of is victories. See also TSC shiur on Parshat Ha'azinu.] At that time, Gideon made what he thought was the proper decision. Nonetheless, the long term ramifications of that decision proved to be disastrous. Through its structure and story, Sefer Shoftim teaches us once again a complex message. On the one hand, we see an example for the ideal character of leader (and possibly a king). On the other hand, the sefer also alludes to the danger of not appointing a king when the 'time is ripe'; while warning us at the same time of the potential danger should the wrong type of king take power. As usual, to be successful, Am Yisrael must strive to find the proper balance. ==== In our next shiur, we will discuss briefly the stories of Yiftach and Shimshon, and how they relate to this theme. Questions for preparation can be found below. ================ FOR FURTHER IYUN 1. Note the textual parallel (of the Hebrew verb "mashal" - to rule) between 8:22-23 in regard to how Gideon rejects the kingdom & 9:2 in regard to Avimelech takes it. ===== QUESTIONS ON SHOFTIM 10->16, TO PREPARE FOR NEXT SHIUR 1. Make a list of all the Shoftim (from chapters 3 thru 16), including the 'one-liners', noting which "shevet" [tribe] each "shofet" came from, and whether his story follows according to the 'cycle', or if its only a 'one-liner'. [If you'd like, you can also add the leaders in Am Yisrael in Sefer Shmuel to your list, i.e. Eli, Shmuel, Shaul & David. (Later you'll see why.)] Then, take a map of Israel showing the "nachalot" of the twelve tribes, and note where each of these shoftim came from. [Follow according to their chronological order in the sefer.] Can you discern a pattern? Are there any tribes that do not have a "shofet". If so, which ones? Can you explain why? Is there a pattern? Relate you answer to Shmuel II 7:7 (and its context) and to Divrei Hayamim I 17:6 (and its context). Based on your answer, attempt to explain why Sefer Shoftim includes the 'one-liner' shoftim, even though they do not support the 'cycle' as described in chapter 2. 2. Review 10:1-5. Is there anything special about these shoftim? Based on your answer to the above question, can you explain why they are included in Sefer Shoftim? In your opinion, do the years of these various shoftim 'overlap'? Attempt to support your answer. YIFTACH 3. Review Shoftim 10:6-18. In your opinion, do these psukim indicate that we are about to find another story that fits the 'cycle' (of chapter two), or does this story appear to be somewhat different. If so, explain how and why. 4. Using a map of Israel (especially of Transjordan), locate on a map where the Gilad is located, as well as Amon etc. Find all of the countries mentioned in 10:6->11:5 on your map, and explain how the knowledge of this 'geography' can help our understanding of these events. 5. Review chapter 11. How would you judge Yiftach's character based on 11:1-11? In contrast, how would you judge his character based on his response to the King of Amon in 11:14-28. Relate your answer to "ruach Hashem" in 11:29. Explain the 'spiritual' significance of Yiftach's rebuttal of Amon's claim to their "nachala". [Sounds familiar?] 6. Trace the 300 years mentioned by Yiftach in 11:26. Do the total of amount of years that have elapsed thus far in Sefer Shoftim correlate with these 300 years? (See Rashi and Radak.) 7. In your opinion, why did Yiftach make a neder (vow) before going to battle? [See 11:30-31.] What was his intention, and was it a proper thing to do? [See the commentaries.] Relate your answer to the 'spiritual level' of the people at this time, and to the civil war that followed (in chapter 12). 8. What caused the civil war in chapter 12? Could it have been avoided? What was the role of Yiftach in this war. How would you judge his leadership in this regard? SHIMSHON 9. In what manner is Shimshon different than all of the shoftim that preceded him? What aspect of his story is similar to the story of Gideon, and what aspect is similar to story of Shmuel? Can you find any thematic significance in these parallels? 10. In general, when is it proper to become a "nazir"? [See Bamidbar chapter 6 (Rashi on 6:2) and Sefer ha'chinuch Mitzvah #363. Can you relate the "nizirut" of both Shimshon and Shmuel to the spiritual level of Bnei Yisrael at this time? Which "nizirut is more successful? 11. Why do the Plishtim begin to attack Bnei Yisrael at this time? Where have they been until now? Are these the same Plishtim mentioned in Sefer Breishit? (See Amos 9:7). 12. Based on your understanding of the stories about Shimshon in chapters 14 thru 16, what point is Sefer Shoftim trying to make re: both his character and the type of salvation that Bnei Yisrael receive? What can we learn from these events in regard to the 'spiritual level' of Bnei Yisrael during this time period? How does this relate to the fact that there is no king or central leadership at this time? CHAPTERS 17->21 "In those days, there was no king in Israel" INTRO 1. How are these chapters different than the rest of the sefer? (i.e. Who is the Shofet? When did the stories happen? Do these stories fit into the pattern of the 'cycle'? Could these chapters be considered a unit? If so, explain why, and provide 'textual support'. Give it a title to this unit. (See 17:6, 18:1, 19:1, and 21:25). 2. In your opinion, how would this unit relate this to the to the purpose of the sefer? How does it reflect on the spiritual level of the nation at this time? 3. Was "pesel Michah" idol worship or service of God? (See 17:5, 17:13). Explain chapter 18 psukim 18-24 and psukim 31-32. Based on these psukim, what is your impression of the level of the people? 4. Both stories in this unit begin with a man from the tribe of Levi travelling from Har Ephraim to Yehuda looking for something to do. What were the Levites supposed to be doing? (See Devarim 17:9 and 33:10). Once again, can you relate this to the level of the people at this time? Would you say the Navi is trying to explain the reason for the problems during the time of the Shoftim in this unit? If so, explain how. 5. Illicit relations, murder, and idol worship are the three mitzvot for which a person should be killed rather than transgress. How do they tie in with the three stories in this unit? [More questions on these chapters will follow the next shiur.]