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. "Building Beit Yisrael" [5] "His anger was aroused by Rachel's curse saying that she would die if she did not give birth; even unintentionally, the words of tzaddikim are subtly effective. Yaakov's anger was intended to spare Rachel from her careless talk" (Or HaChayim). "He was zealous for the honor of G-d, since she implied that Yaakov was the determining factor in her having children, whereas childbirth is one of the keys that only G-d controls. Rachel's request should, however, not be taken as simply the normal desire of all people for children, either simply for their pleasure or as security for their old age. Rather, all the Matriarchs were prophetesses and therefore Rachel knew that Yaakov was destined to have 12 sons from whom would be descended G-d's Chosen People and it was her deep desire to participate in this holy endeavor that prompted her words. Her saying that otherwise she may as well be dead, was prompted by her feeling of uselessness and futility were she not to be able to do so, just as was Rivka's saying that if she would give birth to a evil son, then why should she desire to give birth. So Yaakov replied to her that her having sons was dependent on her own actions. Realizing that she could not rely on his prayers, she then prayed and then it is written: 'G-d heard Rachel'" (Daat Torah,Rabbi Yerucham Liebowitz). A chasid once came to Kotsk to ask the Admor Menachem Mendel to pray for him as he had no livelihood. To the Rebbe's comment that they should both pray together, the chasid admitted that he did not know how to pray. Thereupon the Rebbe dismissed him angrily, saying: "You are a fool for not asking me to teach you how to pray, since that is a greater deficiency than the lack of parnasa". "Yaakov was admonished by our Sages for his insensitive reply to Rachel as we read in the Midrash; "Is this the way one answers the cries of the afflicted ones? Indeed, your sons are destined to humble themselves before her son". However, although Yaakov did pray for Rachel, his prayers had not borne fruit. Therefore, his anger was meant to declare that sometimes the righteous are refused their requests" (Ramban). That is to say that when our prayers do not yield fruit it is not because He does not listen to our prayers, nor because they are valueless, nor because G-d is powerless to help but simply because His answer is NO and that NO, is also an answer. After Lavan had searched through the tents and belongings of Yaakov's family and attendants, Yaakov's anger poured forth. "Even though the 20 years of living in his father-in-law's home would normally make it difficult for somebody not to even mistakenly have taken some of Lavan's possessions, however, he found nothing of his in all Yaakov's camp, not even a needle or a hook" (B'reishit Rabba 74:8). "Yaakov's answer to Lavan's accusation of the theft of his household gods was: "With whomever you find your gods, he shall not live" (B'reishit 31:32). This angry answer is a sign of the ethical education that Yaakov gave to his family and to his servants so that he could be so certain that none of them would even consider theft" (Rabbi S. R. Hirsch). Yaakov's answer in later verses is the basis not only of some of the halakhic obligations of an employee but also an example of ethical behavior which is always beyond mere legal obligations. "Your ewes and she goats never miscarried [because of my negligence (Rashbam), or since I never hurried them but let them proceed at their own pace (Chizkuni). I did not eat rams of your flocks [even though legally, shepherds who were away from home and if there was not enough other food, were allowed to do so (Chizkuni). That which was torn by wild beasts I never brought to you [even though a shepherd is not required to risk fighting such beasts and therefore it is considered beyond his control (Ha'ameik Davar)], and I myself would bear the loss [paid to you for the damage, although I was not halakhically required to (Ramban)], whether it was stolen by day or by night [a paid watchman is liable for such theft (Choshen Mishpat 303]. Had not the G-d of my father- the G-d of Avraham and the Awe of Yitschak - been with me, you would surely have sent me home empty handed, but G-d saw the labor of my hands and He proved it last night [and saved me. From this our Sages learnt that deeds, active works, is worth more than the merit of ones forefathers, for the latter saved Yaakov's material wealth only while the former saved lives (Rabbi S. R. Hirsch)]" (B'reishit 31:35-42). Surely, Yaakov's behavior was an explicit application of the words of Micha that we read as the conclusion of the haftara of Parshat Balak. "G-d has told you what is good, and what He requires of you; only the doing of justice, the love of righteous deeds and walking humbly with your G-d" (Micha 6:8). This is installment #136 in Dr. Tamari’s series on “Tanach and its messages for our times” [The
Parshat Pinchas Homepage]
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