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 FIRST FRATICIDE (B'reishit
4:8-9) How often, in how many centuries, in how many languages and in how many different countries have these words rung out? How varied and how sophisticated have been the causes, explanations and the answers to these two verses in our Torah? From Chazal and our commentators we can learn a message that is simple and clear, yet profound and all-embracing. "Cain told this to his brother Hevel. And it came to pass when they were in the field..." (4:8). On the second phrase, the Midrash comments: "What were they discussing in the field? They decided to divide the world between them with Cain taking the land that he worked and Hevel the movables as befitted a shepherd. Then Cain said: "The land on which you tread belongs to me", to which Hevel replied that all the clothes that Cain wore belonged to him. As a result, Cain rose up against his brother. However, Rabbi Yehoshua ben Levi said, "They both took the land and the movables, but their argument was in whose portion would the Temple stand; 'sadeh' being a reference to the Mikdash (Micha 3:12). This one claimed the right to the Temple but so did the other. As a result, Cain rose up against his brother. Rabbi Huna said that a twin sister was born with Hevel and they quarreled over who would marry her. Cain claimed the right of the first born to her marriage, while Hevel argued that she was born together with him. As a result, Cain rose up against his brother (B'reishit Rabba, 22:7) It seems from this Midrash that the cause of the murder was property or religion or sex, however, all three are only symptoms and the real cause lies elsewhere, as shown by Hashem's words to Cain, which is what he told to Hevel while they were in the field. When his offering was rejected, Cain was exceedingly annoyed and his countenance fell, so Hashem said "See if you will use your S'EIT for good or not for good, for that sin rests before the door; its strong desire is towards you, that you should master it". Whether we understand S'EIT in that verse, in the sense of korbanas does the Malbim or in the sense of privilege as does Rabbi R. S. Hirsch, the spiritual message remains the same, that it is Free Will that determines whether one sins or not. "Whether G-d accepts Cain's offering or whether He prefers Hevel's does not determine anything, since it is not a sacrifice that is important but rather obeying Hashem. As Chazal taught us, the Yetzer HaRa sends his gifts before him while he lurks behind the door [It is easy for us to over-emphasize ritual at the expense of correct actions]. Cain thought that just as with the animals, his instinct would tell him how to act correctly. However, Man's intelligence and spiritual nature sets him apart from the rest of creation. They enable him by means of his own free choice to determine whether he will allow his animal and materialistic desires to rule him or whether he will rule over them. Moreover, Cain is assured by G-d that indeed it is possible for human beings to rule over their desires" (Malbim). "We find the word S'EIT having the meaning of a specially privileged position as in Yaakov's blessing of Reuven as the 'bechor'. Now Hevel's offering was a protest at Cain's unworthiness to have the honor associated with being a first born and Hashem confirmed it. Hashem queried his anger, since this disapproval could be temporary as he had the power to change his moral and spiritual position. Irrespective, "sin awaits at the door and its strong desire is towards you" has been distorted to support the theory that there is an element of evil lurking in the world eager to overpower Man. This is seeing the cause of men's evil action in some dark and evil spirits or fallen angels whose whole desire is to ensnare men, instead of in their own free will. TESHUKA, desire, is used everywhere in Tanach to convey a yearning for a most valued possession, that will overcome or rule one. Chazal taught, "Satan temps human beings, and when they succumb to his temptation she goes up and accuses them before Hashem"; for he had not enticed them so that they should sin, rather that they should conquer and take him under their mastery" (S. R. Hirsch). "Where is Hevel your brother? And Cain answered: Am I my brother's keeper?" This answer, evading man's responsibility for the welfare of his fellow man, shows cold- blooded egoism that easily leads to hatred and to a readiness to do away with one's neighbor should he stand in the way of one's own progress or welfare. This evasion of social responsibility is unacceptable in Judaism, even for ordinary people. "What is mine is mine and what is yours is yours, this is a mediocre quality; some say it is the mark of Sodom" (Pirkei Avot 5:10). The Divine creation of Man creates, not only a vertical relationship between us and G-d, but also a horizontal relationship between us and our neighbors created in His Image. Adam and Chava sinned against G-d and then their son had done evil to his fellow man. Now the stage was set for the 10 generations that followed Adam, who would show that they were not capable of guarding and maintaining His world. This is the 89th installment in Dr. Tamari’s series on “Tanach and its messages for our times” [The
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