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. "Megilat Yaakov" [4] On the other hand, he did not want to leave the holiness of Eretz Yisrael, and did so only out of honor for his mother who had commanded him to go (Peh Kadosh). "The land of the Children of the East to which Avraham had sent the sons of his concubines, before his death, away from his son Yitschak, was known for witchcraft, soothsaying and magic. It was there that Balak sent to fetch Bilaam to work his magic to prevent Israel from entering Eretz Yisrael. Yaakov was not concerned so much about their idolatry as he had already been inoculated against it by the teachings of Avraham and Yitschak. Rather, he feared succumbing to those practices in Haran to which human nature is so susceptible, of foretelling the future. So he went unwillingly and with hesitant steps" (Ha'amek Davar)." "At first, Yaakov went slowly as befitting one leaving Bet HaKnesset, since Eretz Yisrael stands in relation to all other countries as Bet HaKnesset does to the secularism of the street. The Rama, holds however, that if one intends to return, it is a mitzva to go in haste so as to come back as quickly as possible. Accordingly, having been told by Hashem that He would bring him back to the Land, Yaakov could now make his way to Haran swiftly and happily" (Chatam Sofer, Chiddushimal HaTorah). As he drew near to Charan, Yaakov saw a well covered by a large stone in a field and three flocks of sheep at rest there. "Rabbi Shimon from Akko taught that the well refers to Har Sinai from where his sons would draw the Ten Commandments. Rabbi Chanina taught that the well is Zion from where they would draw His Holy Presence" (Bereishit Rabba 70:8). "The well refers to Hashem who is the source of Living Waters" (as in Yirmiyahu 2:13). When Israel is in Eretz Yisrael, then the well functions in an inhabited place, but in galut it is found in open fields. The sin that caused our galut and prolongs it, is causeless hatred. Therefore in order both to return the Well to Eretz Yisrael and to remove the blockage of stone so that the Living Waters can flow, we require unity, just as the joint efforts of all the shepherds were required in Yaakov's revelation" (Malbim). Even simpler reading of the text provides significant lessons. Eliezer's type of well, while he was on a similar mission, was commonly either in the town or at its entrance for water for the population; whereas this one was primarily for the flocks. We should remember that through- out the Middle East water is scarce and has caused strife and wars from the dawn of history down to our own times. So, the purpose of the stone was legitimate and understandable. "The stone was to prevent wastage, pollution or anyone or object falling in" (Radak). Halakhically, not only are we liable for the damages that we or our property cause to the persons or assets of others, but we are required to prevent even ownerless property from causing such damage. "He who sees his neighbor drowning and is able to save him and did not do so; or heard others plotting to do him harm and did not inform him, negates the Biblical prohibition of: "You shall not spill blood in your house, and you shall not stand on your brother's blood" (Choshen Mishpat, 426). "What is the whole purpose of telling us how Yaakov was able to remove the stone alone whereas it normally required the efforts of all the shepherds? This question is especially pertinent when we remember that he was able to perform this physical feat even though he was tired and exhausted from his long journey. His great strength tells us how G-d gives strength and power to those who fear and love Him" (Ramban). Judaism's idea of the righteous and the saviors being physically strong and prosperous is in sharp contrast to that of all other religions. "Our sages (Yerushalmi Nedarim 9:1) taught that it is sufficient to limit ourselves to those things that the Torah forbids. So a person should not excessively refrain from material things as do the priests and monks of the idolaters, in order to achieve piety" (Mishne Torah, Hilkhot Deot 3:1). In mainstream Judaism, suffering or poverty or physical weakness is not a way to worship G-d, but rather wealth, health and prosperity, if earned and used correctly are the means of uniting Heaven and Earth in sanctity. That requires free adult people in full flowering of their physical, mental and material strength. However, Yaakov also had a tremendous sense of morality and justice, a prerequisite for Jewish leadership. "He said to the shepherds, if you are hired workers then you are shirking your responsibilities to the owners and if you are self-employed you should be more diligent" (Bereishit Rabba 70:7). "He saw Rachel the solitary woman amongst all the shepherds, so as an act of justice and mercy he removed the rock and watered her sheep" (Shadal). Rivka waters a stranger's camels, Moshe protects the daughters of Yitro at a well, and Ruth, Mother of Kingship, does chesed. All are the marks of the Abrahamic faith, to do righteousness and Justice. We see the character of the Arameans - no one trusted the other and nobody meant anybody else to have the slightest advantage. So they placed a heavy cover on the well so that only by their combined effort and supervision could it be removed" (S. R. Hirsch). "One who says, what's mine is mine, and yours is yours; some say this is the trait of S'dom" (Avot 5:10). This is installment #131 in Dr. Tamari’s series on “Tanach and its messages for our times” [The
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