Spiritual and Ethical Issues in the Historical Books of Tanach; JOSHUA, JUDGES, SAMUEL, KINGS (Nevi’im Rishonim)
by Dr. Meir Tamari

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 Ark Carried Its Bearers”
(Shmuel Bet 6)The existence of a holy place or sanctuary creates a spiritual dilemma. It has to generate awe and fear or it serves no purpose; but at the same time there has to be ecstasy and rejoicing related to it, or else the religion degenerates into mere ritual and mechanics. Our chapter that tells of the bringing of the Aron to the newly captured City of David - Yerushalayim, clearly shows Judaism's special provisions for solving that dilemma.

After his anointment as king of the united tribes of Israel, David saw it fitting that the Aron HaBrit now be brought to the Holy City. In joy and in festivity, the king and representatives of all Israel, took the Aron from the house of Avinadav in Kiryat Yearim, [opposite the old police station in present day Abu Gosh], to bring it up to Yerushalayim, in great joy and festivity. It had come to rest there when the Philistines sent it back to Bet Shemesh, some 20 years previously. Then, the people of Bet Shemesh, in contrast to the Philistine idolaters, had treated the Aron with levity and casualness. In their ecstatic and festive moods, they had set their hands on the Aron to see what was in it. Divine punishment was swift and many of them died (1 Samuel, 6: 15,19; see also Radak). Now Uzah, who was leading the cart that carried the Aron, met the same fate when he put out his hand to steady the Aron. The text uses the same word 'vayichar' [i.e. to burn - Rashi], in order to denote G-d's anger with Uzah, as the Torah did regarding Nadav and Avihu (Lev. 10:2), since all of them sinned by infringing the law regarding sanctity in ritual worship. Further- more, the text that they, "died before the Lord", tells us that their disregard for the HaShem's law flowed solely from their excessive spirituality and acute desire to sanctify Hashem's Name. The desire for spirituality and religious ecstasy can, if not controlled, lead to desecration.

David himself should have refrained from loading the Aron onto a cart, since, "even a child knows that the Kohanim carried it on their shoulders" (Sotah 36a).

There is perfect symmetry in the Divine ways - punishment for not doing His Will and for desecrating His Sanctuary; but similarly reward for glorifying it and treating it appropriately. "Two things [in the Sanctuary] frightened the people; the incense because of which Nadav and Avihu and also the congregation of Korach were killed, and the Aron because of the death of Uzah. Yet, "[Aharon] offered the incense and atoned for the nation. He stood between the living and the dead and the plague ceased" (Numbers 17:12-13). So, when Uzah was killed and there was no longer rejoicing, the Aron was left in the house of the Levite Oved Edom, alongside the way to Yerushalayim for 3 months. "And the Lord blessed Oved Edom and all his house [concerning the Aron]" (Bamidbar Rabbah 4:20).

When David returned to take up the Aron for the second time, there were no errors nor were there any deliberate mistakes. Now the Levites carried it on their shoulders [or more correctly, the Aron carried the Levites who were holding the staves of the Aron. There was rejoicing, libations, sacrifices, music, bread and wine, and praises to G-d. King David himself danced and cavorted before G-d. For Michal, Saul's daughter and David's wife, David demeaned his royalty, as this was behavior she held not befitting the king, but rather appropriate to uncouth servants. To David, however, "It was before the Lord… therefore will I play before Him… and I will behave more humbly than this and I shall be lowly in my eyes".(21-22).

There was awe and fear of the Holy, alongside spiritual joy and religious ecstasy. So there is in the celebrations of Shabbat and Chagim, Simchat Beit HaShoeva, Purim, and Simchat Torah. There is the joy of our Shalosh Regalim - our pilgrimages to Yerushalayim. There is prayer that is worshiping G-d in simcha, the rejoicing of mitzvot and ecstasy of studying His Words. This awe and spiritual joy are not merely options but the balance demanded by halakha.

"It is a positive mitzva to treat the Temple with honor and fear... So one may not enter it in dirty garments… with dust on our sandals… nor may cross through it nonchalantly or for convenience" (Hilkhot Beit HaBechira 6:1-2). Our Sages extended this to the Bet Knesset and the Bet Medrash, so that there may not be inappropriate clothing, speech or behavior there, and they are to be clean and distant from impurity and filth. They are meant only for spiritual elevation and for meeting G-d.

Yet there is nothing morbid, sad or depressing in this awesome behavior, rather the contrary. "The simcha with which a person performs mitzvot and the love one has for the G-d Who commanded them is a great worship. Every- one who denies to themselves simcha in performing mitzvot, will be held responsible for this omission. "Because you did not worship your G-d in gladness and a full heart… So you will serve your enemies in hunger and in thirst" (Deut. 28:47-48). One who thinks of his own honor and is too arrogant in [joyfully] performing mitzvot, is considered a sinner and a fool; "Do not aggrandize yourself in the presence of the King" (Proverbs). Those who abase them- selves, [rejoicing before Him] and consider themselves to be of no consequence in His Presence, serve Him in love and will be greatly honored, as did David" (Rambam Hilkhot Lulav 8:16).

Simcha Bunem of Peshischa taught, "Simcha is when the kedusha is overflowing".

This is the nineteenth installment in Dr. Tamari’s series on “Tanach and its messages for our times”

[The Parshat Vayigash Homepage]
[The TORAH tidbits Homepage] [How to use TORAH tidbits]
[About The OU/NCSY Israel Center] [About TORAH tidbits]
 [www.ou.org]