Spiritual and
Ethical Issues in the Historical Books of Tanach;
JOSHUA, JUDGES, SAMUEL, KINGS (Nevi’im Rishonim) These four books ostensibly are merely the history of Israel from the entry into the Promised Land until the destruction of the Temple and the temporary loss of independent statehood. In fact they are actually, in a specifically Jewish sense, the most deeply religious and spiritual books of the Bible. One does not have to be specifically Jewish to see or feel the religion and spirituality in the revelations of the prophetic writings or in the words of the Tehillim. They speak to all people, as evidenced by the fact that the Bible is still the world's bestseller and there are millions of non-Jews who regularly recite the Psalms. However, it is specifically and intrinsically Jewish to understand that G-d is revealed in the prosaic material, in the political, social and military events in the lives of ordinary men and women, kings and leaders that are described in the Nevim Rishonim. Here are described the ideology and religious thoughts in Judaism, while in Chronicles we have the purely historical. Two Women and a Prophet (Melachim
Bet 4) Elisha used to make a circuit of the towns and villages of Israel, teaching the people Torah and guiding them spiritually, reminiscent of the prophet Samuel. In the course of his travels, he came to Shunem that lies at the foot of Giv'at HaMoreh in the tribal territory of Issachar, adjacent to present day Afula. There an important woman - the term gedola used by the text denotes wealth and prestige - always provided food and drink. As is usual in Tanach wherever the identity of the person is irrelevant to the story, we are not given their name; tradition sees her as being a descendant of Avishag HaShunamit who was the young maiden who ministered to David in his old age (Melachim Alef 1:3). The hospitality of the Shunamit was not given at the request or demand of the prophet, but of her own accord, unlike the widow of Tzarfat for Eliyahu. The text uses the term 'vatechezak', prevailed upon, to describe her invitation to Elisha; it is descriptive of chesed done wholeheartedly and without regard to the recipient's protests, as befits true charity. "One who doesn't accept tzedaka, we use a subterfuge and give a gift or a [non- refundable] loan" (Rambam, Matnot Aniyim 7:9). From the same word we can learn of Elisha's reluctance to accept anything from others, a rejection of a welfare mentality that Judaism expects from recipients of charity: "A person should rather flay a carcass in public [a symbol of the most menial of occupations] than depend on others" (Pesachim 113a; Rambam Manot Anyim 10:18). Furthermore, she anticipated his needs for lodging and built small room below the roof of her house. This anticipating charitable needs without being asked is the real meaning of chesed. The Midrash tells that the sons of Noah once complained that they, rather than Avraham, should be the symbol of chesed. He had servants to cater to his guests whose sojourn was limited in time, whereas they labored themselves day and night for the duration of the Flood, catering to those in the Ark with their varied eating habits etc. Hashem answered: "Avraham initiated the chesed, you were merely meeting your obligations; that’s not chesed". "Rabbi Yose ben Chanina said, "From here ['vatomer el isha (verses 9-10), in which she proposed providing furniture and utensils in the room], we may learn that a woman under- stands better than a man the needs of guests" (Berachot 10b). In addition, we note the use of isha, a term of endearment instead of the usual ba'alah denoting mastery or ownership (Rashi, Hoshea 2:18), a usage increasingly common among modern Israeli religious couples. Elisha, seeking a way to repay her chesed, asks the Shunemite if he can help her in any way or speak on her behalf to the king or authorities. Her answer has become a classical expression for one who is content with the support of her family; BETOCH AMI ANI YOSHEVET - AMI in the sense, immediate family not nation. The Zohar (Noach; Beshalach) sees Elisha's question in terms of Rosh HaShana, when G-d is proclaimed as the King of Judgement, so he offers to intercede on her behalf. We know that on that day one's requests are national rather than for personal needs. But she answers that she depends on Hashem's mercies that fall on the nation, and thus on her, even on the day of Judgement. Later, Gehazi, Elisha's disciple, tells him that she is barren and her husband old, just as it was with Sara and Avraham; indeed, this chapter serves as the haftara for Vayeira, where Sarah is promised a son. Although the barren woman is common in the Tanach, the Shunemit is unique. Rachel and Chana pray for sons, Tamar strives to give birth so as to continue the kingship of Yehuda, while Sarah is promised one in fulfillment of the Divine Promise. Here is the only case where some- body else freely promises a son, not in answer to any request on her part, nor as the fulfillment of the Divine plan as in the case of Samson's mother; he is not promised as a Nazirite as Samuel or Samson. This promise is simply the reward for chesed. This is the 42nd installment in Dr. Tamari’s series on “Tanach and its messages for our times” [The
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