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. The fear of uncertainty and of not knowing what the future holds for us is a consistent and pervasive human condition. It is often the cause of unethical business behavior as we seek to guarantee our wealth and incomes against the unknown future. While there are legitimate ways of doing this - investments, savings and insurance, in our fear of uncertainty we often seek greedy, egoistical, immoral and unethical means as well. In the absence of uncertainty we could all easily afford to be ethical. So too, we turn to all those who claim or who are perceived to reveal what the morrow will bring; some of them legitimate but others evil and immoral. Horoscope readers, palmists, astrologists, magicians, soothsayers, prophets, fortune- tellers, witches, shamans; the names vary over the centuries and cultures, yet their purpose is a constant one. Now in his hour of need, prompted by
his fear of the Philistine army facing him, although he had never feared
them or anyone else before, Saul too, searched for someone who would tell
him what the result of the battle would be. He turned to Hashem although
he had never asked Him before, to the Urim veTumim even though these were
with Evyatar HaKohen in the camp of David, to the interpreters of dreams
and to the sons of the prophets. There was no answer. So, just as we do
when faced with the answer no, that we take as not an answer, he sought
out the Ov [medium] of Endor, who would make contact with the spirit of
the dead Samuel. We can readily understand why Saul sought the guidance of the dead Samuel so desperately when we realize that there are no examples in the Tanach of the love between teacher and disciple that compares to that of Samuel and Saul. Chazal learned from 22:6, "And Saul dwelt in Giv'ah alongside the Eshel in Rama", the former being the home of Samuel and the latter that of Saul, that only the intercession of the prophet delayed Saul's death after the sin with Amalek, for two and a half years (Ta'anit, 5a). For Saul, Samuel was not merely The Prophet, but mentor and counselor; we could say father figure, while for Samuel, Saul was almost his creation. Not only had he discovered Saul, not only had he inducted him into prophecy, but Samuel had crowned him as Israel's first king; a coronation that was repeated after Saul overcame, by his salvation of Javesh-Gilead, the original rejection by the people of his kingship. However, Samuel was the bearer of G-d's message that the king had been found lacking in qualities of Jewish kingship, so that David would succeed him. For both men this was traumatic. Saul sank into remorse and depression while G-d had to rebuke Samuel, "How long will you mourn over Saul", and he even displayed atypical behavior when commanded to go and anoint David; relying on subterfuge and crowning him almost in secret. After Samuel had told of G-d's decision, they never saw each other alive again. Now raised by the Ov of Endor, Samuel told Saul, "Tomorrow, you and your son will be with me"; teacher and disciple united after death. Maimonides (Hil. Avodat Kochavim 11:16) maintains that all magical or apparent use of supernatural powers is sleight of hand, so much smoke and mirrors. Other scholars like Ramban (D'varim 18:9) taught that the sorcery and foretelling of the future mentioned in the Torah and Talmud were real and utilized powers built into Creation. Irrespective of these differences of opinion, the Torah in D'varim classifies all forms of magic and divination, abominations, to be eschewed by Israel and to be eradicated. They are a form of idolatry in that they ascribe to other factors the power that is Hashem's. Rather, in the same chapter, the Torah promised that Hashem would send prophets to guide the Jews in their struggle with uncertainty and had given them mitzvot to educate them against all the immoral and unethical means that people use to protect themselves from it. Needing neither magic or the supernatural to guide them, the Jews are able to be face the future confidently, secure in their knowledge of G-d's providence. The knowledge that all wealth comes from Him who feeds and supports all living creatures, enables mankind to take entrepreneurial risks in creating wealth rather than using immoral means to secure an economic future. The same confidence applies to all our endeavors, spiritual, social and material. Indeed, Rabbi S.R. Hirsch translates 'ashrei' as forward looking or optimistic rather than the commonly used, happy. The verses forbidding magic and soothsaying end by saying, "You shall be whole-hearted [tamim] with your G-d" (D'varim 28:13). When people believe that their destinies are all under the rule of dark unfree forces born of delusions, that are indifferent to the morality of their ambitions and achievements, then they drop the scales of moral judgment. The magicians and the soothsayers and diviners were the source and support of the corruption of the Canaanites, and Israel was forbidden to emulate them or allow them to exist. Rather in our wholehearted devotion to G-d Who is our sole Guide and decides our futures in accordance with His Mercy and our acts, we are able to trust our futures to Him, and to leave the consequences of our actions to His judgment. The Or Hachayim taught that Saul was not 'tamim' so he erred in thinking that in the absence of the prophet he had no alternative but the Witch of Endor <17> [The
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