Spiritual and
Ethical Issues in the Historical Books of Tanach;
SPIRITUAL AND ETHICAL ISSUES IN THE BEREISHIT STORIES 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.
These are the Sons of Yaakov [2] These names were given by the Matriarchs, a feature repeated often in the Tanach, as for example with Chana who named Samuel since she had asked G-d for him (Shmuel Alef 1:20), or the daughter-in-law of Eli HaKohen who had named her son Ikavod "saying the glory has departed from Israel" after the defeat by the Philistines (Shmuel Alef 4:21). "Regarding the sons of Bilha and Zilpa, the Matriarchs named them as well, showing that they agreed to free their handmaidens so that the sons would equally be considered the inheritors of Yaakov. This is in contrast to Hagar who named her own son since she remained legally the servant of Sarah, thus disqualifying Yishmael from inheritance of the Abrahamic promises" (Soforno). It seems as though the naming of Leah's third son leaves place to doubt this rule of the Matriarchs naming all the sons, as the text says, "and he called him Levi". Some of our sources see the pattern of the Matriarchs continuing. So the Zohar sees Leah's naming him as an outburst of her joy in the revelation that, since she had borne 3 children before any of his other wives, she would be buried together with him in Ma'arat HaMachpeila; in accord with those who say that she was a prophetess."I [Leah] have established by his birth that I am able to bear many sons, as a presumption [chazaka] is established when it occurs 3 times [this was her third birth] (Bava Metzi'a 106b); and this will ensure that my husband will cleave to me" (Soforno). "God named him Levi because his offspring would be escorted throughout history, by the 24 priestly gifts given to them by Israel; (D'varim Rabba). This child and not Reuven the firstborn, would merit being the performer of the service of G-d'" (Or HaChayim). It is interesting to note that of all Ya'akov's sons in connection with whose naming the Torah uses the phrase 'therefore she named him', became populous tribes except for the tribe of Levi (Rashi). This is because there can be no toleration of carelessness in safeguarding the holiness of the Aron HaKodesh and any infringement is severely punished as witnessed by the incidents of the people of Beit Shemesh (Shmuel Alef 6:19) and Uza (Shmuel Bet 6:6-7). Many other commentators pursue the literal meaning of the text that is that Ya'akov named the child, yet as interpret it in different ways. "Ya'akov named him in accordance with Leah's wishes because he rejoiced in the birth of Levi" (Radak). Radak sees the naming as a sort of joint effort because now he would join or escort her in a bond that is stronger than the one with Rachel, and "in his joy, Ya'akov agreed with her" (Abarbanel). "The successive names of Leah's children show how Yaakov's attitude to Leah became increasingly more loving in gratitude for the blessings she brought. At first his preference for Rachel was visible, so Leah says with Reuven's birth that G-d had seen her suffering. Then, since she still could detect that preference in his tone and expressions, with the birth of Shimon she realized that G-d heard her suffering. Now with Levi, whose name is derived from debt whereby a special relationship between two people is forged, she felt that they owe their happiness and whole life to one another. It is highly significant that it is Yaakov and not Leah, who actually verbalizes these feelings by naming the child" (S.R. Hirsch). We may feel that in the naming of Binyamin, it was Yaakov and not Rachel who gave the final name; "She called his name Ben-oni but his father called him Ben-yamin (B'reishit 35:18). This is considering Ben-oni in its sense of son of my grief and sorrow, a reference to Rachel's imminent death. However, Ben-oni also refers to son of my vigor (Devarim 21:17), so that Yaakov, true to Rachel's wishes, using it in this sense, called him Binyamin since the right hand is the more vigorous one. Accompanying the naming of the children there is a change in the attributes of G-d as symbolized by His Name. Leah uses the Name Hashem, symbolizing His merit of Righteousness and Mercy when she names her first, second and fourth sons: "Hashem saw my affliction"- Reuven, "Hashem heard that I am the hated one"- Shimon, "this time I thank Hashem" - Yehuda. However, when she names the fifth and sixth ones, she refers to Elokim, G-d in His attribute of Justice; "G-d has granted my reward because I gave my maid servant to my husband" - Issachar, "G-d has given me a good portion for I have borne six sons" - Zevulun. When naming her daughter after bearing 6 sons, she refers to the merit of Judgment - Dina. When it was apparent that she was to give birth to another son, Leah prayed that G-d would change its sex, since Justice demanded that Rachel should bear a second son, the last of the 12 tribes so that she would not be inferior to the maid- servants with their two sons each. G-d heard her prayer (Targum, Rashi). Rachel names Bilha's first son using the Name Elokim, G-d in His attribute of Justice; "G-d has judged me" - Dan. However, when naming her own son, Yosef, she uses both G-d and Hashem. Justice: "G-d has taken away my disgrace"; Mercy: "May Hashem grant me another son". This understanding by Leah and Rachel, that He is both Mercy and Justice alike, disqualifies any idea of a Divine Duality neither does it leave place for a Deity of Justice only nor of Mercy only. Justice: "He is the great, mighty and awesome G-d, who shows no favoritism and takes no bribe" (D'varim 10:17). Mercy: "He performs justice for widows and orphans, He loves the stranger to give him food and clothing" (D'varim 10:18). Truly, Avinu Malkeinu, Father and King, father of orphans and judge of widows. This is installment #138 in Dr. Tamari’s series on “Tanach and its messages for our times” [The
Parshat D'varim Homepage]
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