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. Righteousness & Kingship
[8] Why on Shavuot [2]? Gleaning, 'Leket', is one of 'Mat'not Aniyim' the gifts of the poor that are part of Jewish agriculture and by implication, part of our attitude and law to having and spending money. The aspect of Shavuot as Chag HaBikurim is the foundation that makes them more than elements of charity. This obligation to bring Bikurim, the first fruits of the year, to the Temple is made by the Viduy into something far more important spiritually and religiously than an agricultural thanksgiving, even more important than an expression of gratitude for G-d's blessings. The Jewish farmer is obligated at the moment of his economic success to eradicate any feeling of ownership over the fruits of his labor and capital, by the five verses describing who the real owner and source of his wealth is. [The first four of these verses form the kernel of the Pesach Hagada, teaches the same idea]. The tribes of Israel go down to enslavement in Egypt, are powerless to free themselves and only can be redeemed by Hashem, who brings them to their Land and gives them its fruits. The farmer bringing his first fruits is taught thereby, that in Judaism there is no such thing as a self-made individual and that is the first defense against economic immorality. These gifts of the poor are in effect the rent or fee, or dividend that is owed to Hashem the real owner. Rabbi S. R. Hirsch explains the injunction against interest as recognition that part of our wealth is granted to us as guardians to assist others, so that it is immoral to charge the debtors for the use of something that Hashem meant for them. The injunctions to the farmer not to gather Matnot Aniyim for himself are regular prohibitions and so are subject to the same disciplinary action by the Beit Din for their infringements, thus making charity part of the coercive nature of Jewish welfare policies. They, like tzedaka - the same grammatical root as tzedek -justice - are not left to the kindheartedness or philanthropy of the giver but rather to taxation, to their obligatory payments, to G-d the owner and source of all our wealth. In Pe'ah, the legally acquired and recognized property rights of the farmer are temporally waived; he is not even permitted to harvest and then distribute that part of the crop to the poor according to his own discretion. Matnot Aniyim are the property of the poor and any infringement of their rights is gezel (theft). Yet they are not gifts brought to the poor but rather something that they have to seek out, gather and bring home them- selves; this would make work by the poor while they are receiving welfare, part of the system. This militates against the creation of a welfare mentality whereby living on handouts and charity become a way of life for the recipients. This mentality has immoral and unhealthy consequences both for the recipients and society at large. Leading to bread and circuses as part of national budgets, it erodes the work ethic of a society, creates social tensions and is often a cause of tax evasion by the rich and inflationary pressures. The autonomous Jewish community of Padua [16th century Italy], finding welfare payment excessive decided that welfare recipients would be required to carry out the duties of visiting the sick - communal services, otherwise they would be struck off the welfare rolls. Judaism sees tzedaka as the obligation of the holders of wealth but not the entitlement of the poor. "A person should flay a carcass in public [considered the lowest of menial labors] rather than depend on charity." At the same time, the giver has to make sure that there is nothing in the manner of giving, that is insulting or causes sorrow to the poor or that can only add to their suffering. See how careful Boaz is to make Ruth's work of gleaning free of sorrow and difficulties. He tells her to be sure that she drinks of the water provided for the reapers [a common courtesy granted in recognition of the heat of the Israeli summer], to eat the food provided by custom to the workers and not to fear the taunts and remarks of the reapers who he has cautioned against misbehavior against the widow from Moav. So we find in Rambam's Hiklkhot Matnot Aniyim, the hours for gleaning, staggered according to the needs of the young children, nursing mothers, and the elderly people who came to gather them. He and all the Codes lay down the necessity of giving tzedaka with respect, consideration and humility; our precaution against the creation of a soulless and inhuman bureaucracy dispensing welfare. Shavuot is indeed a fitting time to read Megilat Rut with its depiction of gathering in Matnot Aniyim. In the list of festivals in Parshat Emor we find that the laws of Pe'ah are included even though they do not relate to a festival. There they are placed between Shavuot, Chag HaBikurim and Rosh HaShana, Day of Judgment.Indeed, a person filled with pride and satisfaction at reaping the results of his work and investments, needs to learn through Pe'ah who the real owner of wealth is and to whom success really is due, before he can come to the Seat of Judgment. This is the 81st installment in Dr. Tamari’s series on “Tanach and its messages for our times” [The
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