Sefer Shoftim

KNOW YOUR ‫באים‬ ‫תובים‬

‫נ‬

‫כ‬

‫ספר שופטים‬ SEFER SHOFTIM Acknowledgements: THE TANACH STUDY CENTER [http://tanach.org] Sefer haDoros; The Little Midrash Says; The Sequence of Events in the Old Testament; Revach L’Neshema (dafyomi.com)

KNOWYOUR

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SEFER SHOFTIM - INTRODUCTION

We all know that Sefer Yehoshua describes how Bnei Yisrael conquer Eretz Canaan; in our shiurim on Sefer Shoftim, we will see how Eretz Canaan turns around and 'conquers' the people of Israel! Let's explain. Recall from the Chumash that G-d's hope (and plan) was for Bnei Yisrael to conquer the Land of Israel in order to establish a "goy kadosh" - a 'holy nation' that would keep G-d's laws, and by doing so, serve as G-d's 'model' nation that would represent Him before all mankind. [See Devarim 4:5-8.] Even though Bnei Yisrael had successfully conquered major areas of Eretz Canaan, they were far less successful in establishing this ideal nation. In Sefer Shoftim the spiritual character of the nation during this time period falls way short of G-d's original expectations. Time and time again, we find that Bnei Yisrael follow Canaanite G-ds and customs, while rejecting their own heritage. Tragically, the new land (and its local population) exerted too strong an influence. Therefore, it should not surprise us to find a "sefer nevuah" [a prophetic work] dedicated to the explanation of what went wrong during this time period. WHAT SHOULD WE EXPECT? Chazal tell us that Sefer Shoftim was written by the navi [prophet] Shmuel. This information is more than just technical, for to appreciate a "sefer nevuah", it always important to understand when, by whom, and for what purpose it was written. Let's explain how these considerations can help us appreciate Sefer Shoftim. First of all, Chazal's statement that Shmuel composed Sefer Shoftim implies that the sefer was written AFTER all of its events had taken place. Even though this is a very simple point, it is important to note for we usually understand "nevuah" [prophecy] as foreseeing 'future' events, rather than recording events that had already transpired. However, this is the very point of Sefer Shoftim. Shmuel reviews (and analyzes) the events that had taken place since the time of Yehoshua - not to predict what will happen - but rather in order that Bnei Yisrael will 'learn a lesson' from what did happen. With this observation in mind, we can better understand the manner in which Sefer Shoftim presents its stories. Instead of finding an organized chronological 'history book', we find a more complex composition, including an introduction, the presentation of a thesis, its proof, and a very interesting conclusion. In other words, Shmuel presents a prophetic 'agenda' to his own generation in this Sefer. THE TIME PERIOD OF SHMUEL To appreciate this point, recall one of most critical events in Jewish history that took place during the life of Shmuel, i.e. Bnei Yisrael's request to establish a kingdom. At first, Shmuel appears to be against the idea, yet nonetheless, G-d encourages him to grant to the people's request. Shmuel faces a predicament, for a kingdom offers both positive and negative aspects. One the one hand, it can provide the nation with the necessary infrastructure for national growth and prosperity; but on the other hand, it also carries the potential for corruption & spiritual downfall. With this background, we can understand why Shmuel writes Sefer Shoftim. On the one hand he relates to the potential misconception that a kingdom alone will solve all of Bnei Yisrael's problems; yet on the other hand, he also discusses the anarchy that results when there is no strong central leadership. [See the final pasuk of Sefer Shoftim: "bayamim ha'heym ein melech b'Yisrael, ish ha'yashar b'einav yaaseh".] AN OVERVIEW A basic analysis of Sefer Shoftim immediately identifies its division into three distinct units: [each unit then subdivides into three sections] I. 1:1->2:5 / The unfinished conquest of Eretz Canaan A. What Yehuda captured B. What everyone else didn't C. What the "malach" has to say about this Yehoushua 2488-2516 II. 2:6->16:31 / The SHOFTIM Entry into Eretz Yisrael 10th of Nissan 2488 A. Presenting the thesis - the 'cycle' 7 years conquest, then 7 years apportionment B. The 'good' shoftim (thru Gideon) Shmittah cycle starts 2503 C. The 'not so good' shoftim III. 17:1->21:25 / Three stories (because there's no king) A. Micha's idol

B. Pilegesh b'Givah C. The civil war against Binyamin

The Judges of Israel Judge

(verses) Years Ruled

Home Tribe

Othniel

(3:7-11) 2516-2556

Judah

Ehud

(3:12-30) 2556-2636

Benjamin

(3:31) 2636

"son of Anath"

Shamgar

Deborah

(4-5) 2636-2676

Gideon

(6-8) 2676-2716 **

Avimelek

(9:22) 2716-19

?

Manasseh

Notes

Brother of Caleb; the spirit of the L-rd was on him Defeated the Arameans Left-handed Killed Eglon, king of Moab, by trickery Judged for ½ a year

Enemy

Aramnaharaim Moab Philistia

Woman tribal leader, both military and legal Campaigned against Sisera, Canaanite general under Jabin, the King of Hazor Barak was military leader under Deborah Jael, a Kenite woman, killed Sisera as he fled

Canaan

Came from a family of Baal worshippers Afraid to trust G-d, portrayed as an arrogant coward G-d gave him a plan to defeat the Midianites Ended up worshipping Baal

Midian

?

Tola

(10:1-2) 2719-2742

Yissachar

Yair

(10:3-5) 2742-2764

Gilead

Yiftach

(10:6-12:7) 2782-2788

Gilead

Ibzan

(12:8-10) 2788-2794

Yehudah

?

Elon

(12:9-10) 2794-2804

Zebulun

?

Abdon

(12:13-15) 2804-2812

Shimshon

(13-16) 2812-2832

? Buried at Shamir 300 years after entering the Land

"son of Hillel Buried in Ephraim the Pirathonite"

Dan

Born to a barren woman by promise Nazarite, but broke his vows Womanizer and a drunk G-d helped him bring relief from the Philistines Fatal attraction to Delilah

? Ammon

?

Philistia

The rest of the book of Judges (17-21) describes a situation deteriorating on two fronts, the breakdown of religious sensitivity (17-18) and finally the breakdown of social concerns that led to civil war among the tribes (19-21) in which the tribe of Benjamin was nearly annihilated. The recurring comment that "there was no king" anticipates the rise of the monarchy that, while not the best religious move, brought some stability to a bad situation.

**Years according to Radak, where 7 years of subjugation by Midian are included in Gideon’s 40 years. According to Rashi, Gideon’s judgeship began in year 2683 and Yiftach’s judgeship occurred after 300 years from conquest of land (2788)

KNOWYOUR

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SEFER SHOFTIM [chapters 1 & 2] shiur #2 INTRODUCTION Sefer Shoftim is not simply a log of Jewish history from the death of Yehoshua until the birth of Shmuel. Rather, it is special presentation of certain events that transpired during that time period, written by the navi Shmuel in order to deliver a prophetic message for his own (and future) generations. When studying Sefer Shoftim, it is very easy to identify the primary point of this prophetic message, for it is stated explicitly in chapter two. First, we will review those psukim in chapter two that introduce this 'thesis'. Afterward, we will explain the purpose of chapter one. THE CYCLE Review 2:11-23, noting how these psukim describe a pattern of events that repeated themselves numerous times over a very long time-period. To show how, we will selectively quote from this 'parshia': "And Bnei Yisrael acted in an evil manner before G-d, and they worshiped the Baal G-ds. They left the G-d of their forefathers who had taken them out of Egypt, following instead the local G-ds of the surrounding nations... [Hence,] G-d became angered and let them fall prey to their enemies... and they were in great distress. [At times,] G-d raised up "shoftim" [judges] who saved them from their adversaries. But they did not listen to their "shoftim" for they preferred to follow other G-ds instead. And whenever G-d raised up "shoftim" for them, and G-d was with the "shofet" and saved them from their enemies! But whenever the 'shofet" died, they went back to their old ways, once again following other G-ds..." (see 3:11-19) Note how these psukim describe a CYCLE of events that repeat themselves. We will summarize the main stages of this cycle: 1)"va'yazvu Bnei Yisrael et Hashem" Bnei Yisrael leave G-d, choosing other G-ds instead. 2) "va'yitnem Hashem b'yad oyvieyhem" G-d allows them to be punished by their enemies 3) "va'yitzaaku Bnei Yisrael et Hashem" Bnei Yisrael cry out to G-d for help 4) "va'yishlach Hashem lahem moshiah va'yoshium" G-d sends a "shofet" to save them from their enemy [Afterward, Bnei Yisrael return to stage one.] One could compare this statement by Shmuel (in chapter two) to a presentation of "thesis". As we will see, in the chapters that follow (i.e. chapters 3 -> 16), Shmuel will prove his thesis by bringing proofs from the events during the time periods of numerous "shoftim" (e.g. Otniel, Ahud, Gideon, etc.). SHMUEL'S INTENTION To appreciate why Shmuel presents this thesis to his generation, we must consider the events that are taking place at that time. Recall that even though Shmuel was the accepted national leader (see I Shmuel 3:19-20 & 7:15-17), when he became old Bnei Yisrael requested that his successor be a KING rather than a SHOFET (see I Shmuel 8:1-6). What led Bnei Yisrael to this conclusion? The answer is quite simple. The nation had finally come to the realization that current system of government, i.e. the ad hoc appointment of a SHOFET whenever a problem arose, was leading to national disaster. The political leadership noticed the very same cycle that Shmuel describes, but from a very different angle. They also noticed that over the last two centuries, every decade or so another enemy would trouble Israel. Neither political nor military stability was achieved. The leaders reached their own conclusion concerning the reason for this pattern. They concluded that this was due to the lack of a strong central government. If Israel 'only had a king' like other nations, a strong political leader with the ability to collect taxes and organize a standing army; then Israel would be able to defeat its enemies and strengthen its borders. In their eyes, the answer to all of Israel's troubles was the establishment of a monarchy.

As their leader, Shmuel realized the danger of this conclusion. He fears that by choosing a king to rule them, Bnei Yisrael will depend solely on their king in times of trouble INSTEAD of turning to G-d as they had done in the past. Therefore, to counter their claim that a king would solve all their problems, Shmuel argues that the real reason for Bnei Yisrael's problems is because they do not listen to G-d. Shmuel emphasizes specifically this point in Sefer Shoftim. He attempts to show that the numerous calamities that had befallen Bnei Yisrael since the time of Yehoshua were caused because they had left G-d, and that the little salvation that they did enjoy was only because they had cried out to G-d. Shmuel states this point in chapter two, and proves in the chapters that follow. THE PREFACE Now that we have shown how 2:11-23 serve as an introduction to the entire Sefer, we must now explain the function of the psukim that precede them. Clearly, 2:6-10, could be included together with 2:11-23 for it 'sets the stage' for this introduction. Technically speaking, these psukim explain how the 'cycle' only began after the generation of Yehoshua, and for a very simple reason. That generation witnessed G-d's miraculous help in the conquest of Eretz Canann (see 2:7 and 2:10). Therefore, they continued to worship Him properly. Only the next generation began to follow other G-ds. Based on this background, 2:6 would have been a 'perfect' opening pasuk for Sefer Shoftim. In fact, if you read it carefully and compare it to the end of Sefer Yehoshua, you'll see that it basically turns Sefer Shoftim into a direct continuation of Sefer Yehoshua! So what's the purpose of the first chapter and the first five psukim of chapter two? WHO'S TO BLAME In any analytical study, the first stage is always to examine a large amount of data in an attempt to uncover a certain pattern. In the case of Sefer Shoftim, that pattern is the 'cycle' that Shmuel describes in chapter two. But at a deeper level of analysis, it is also important to determine what caused that pattern to begin in the first place. This could explain why Shmuel includes chapter one. In other words, in chapter one Shmuel explains what situation first set this 'cycle' in motion. Recall how the 'cycle' begins each time with Bnei Yisrael leaving G-d, following other G-ds instead (see 2:11-12). But how did Bnei Yisrael find out about these 'other G-ds' such as Baal and Ashtoret (see 2:13) in the first place? The answer is simple. Because Bnei Yisrael did not complete the conquest of the land during the time of Yehoshua, a very large Canaanite population remained in the land. [See just about every line from 1:27--36! See also Yehoshua 13:1-5, 18:3, 23:3-13.] After a generation or two, these populations intermingled with Am Yisrael. Cultural exchanges began, sometimes leading even to intermarriage. Bnei Yisrael began to learn and follow the local customs. When farmers needed rain, they were told about a Baal G-d who could 'deliver the goods' in return for the performance of a 'proper ritual'. It was only a matter of time, but instead of conquering the land, the 'land' (and its culture) had conquered them. This background can explain why Shmuel begins Sefer Shoftim by quoting different examples of how most of the tribes (except Yehuda) did not complete the conquest of their "nachala" and left a large Canaanite population in their midst (see 1:27-36). On the other hand, Yehuda served as an example of a tribe that properly completed its conquest, which probably explains why they were least affected by foreign enemies during this entire time period (see 1:1-21). This also explains why the story in 2:1-5 should have been included in chapter one. The "malach" [G-d's messenger] that came from Gilgal to rebuke the nation for not completing the conquest (hence leaving idol worship rampant within the country) is sent because Bnei Yisrael did not complete their conquest – as described in chapter one. Therefore, Shmuel begins Sefer Shoftim by first quoting how the tribe of Yehuda acted properly, followed by examples of how all of the other tribes did not, followed by the story of the "malach" who rebukes them for this. Even though this detail may seem more fitting to have been included in Sefer Yehoshua (for it deals with the conquest of the land), it is presented instead as a preface to Sefer Shoftim, for it explains how and why the 'cycle' first started. Acknowledgements: THE TANACH STUDY CENTER [http://tanach.org] Sefer haDoros; Little Midrash Says; The Sequence of Events in the Old Testament

The

KNOWYOUR

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SEFER SHOFTIM shiur #3 [chapters 3 thru 8] For some reason, some of the stories about certain "shoftim" in Sefer Shoftim are very long (e.g. Devorah & Gideon), while others are very short (e.g. Otniel and Shmagar). In this week's shiur, as we continue our study the theme of Sefer Shoftim, we attempt to explain why. INTRODUCTION - PROVING THE CYCLE In our last shiur, we explained how the 'cycle' (described in chapter two /see 2:11-23) can be understood as the presentation of a thesis, that is subsequently proven in the chapters that follow. If this assumption is correct, then we should expect the stories of the "shoftim" to follow according to the four basic stages of that cycle, i.e.: 1) Sin: "va'yazvu Bnei Yisrael et Hashem" 2) Subjugation: "va'yitnem Hashem b'yad oyvieyhem" 3) Supplication "va'yitzaaku Bnei Yisrael el Hashem" 4) Salvation: "va'yishlach lahem moshiah va'yoshium" First, we will show that this is indeed the case; afterward we will discuss the 'exceptions'. However, these 'exceptions' will help us uncover a more complex theme for the entire Sefer. With this in mind, let's a look to see which stories indeed 'fit' the cycle (and which do not). OTNIEL (3:7-11) [Shevet Yehuda] After Sefer's the introduction, the story of the first Shofet begins in 3:7 with Otniel. [Re: 3:1-6, see Further Iyun section.] Even though his story is a very short (only five psukim), it clearly follows precisely according to the 'cycle'. Simply note: * Leaving Hashem (3:7); * Subjugation to Aram (3:8); * Crying out to G-d for salvation (3:9); & * Salvation by Otniel ben Kenaz (3:9-10). * FORTY years of quiet You couldn't ask for better example of the 'cycle'! AHUD (3:12-30) [Shevet Binyamin] The story of Ahud is a bit lengthier than Otniel's, however it also follows according to the 'cycle'. * Leaving Hashem (3:12); * Subjugation to Eglon, King of Moav (3:13-14); * Crying out to G-d for salvation (3:15); & * Salvation by Ahud ben Geyra (3:15-29); * Quiet for EIGHTY years (=40x2). The only difference from Otniel is that Ahud's story includes a more detailed description of how the 'salvation' came about. SHAMGAR (3:31) As I'm sure you noticed, Shamgar ben Anat doesn't fit the cycle at all! Instead, we find one lone pasuk about this "shofet". In fact, other than the fact that he was victorious in a battle with the Plishtim, we know nothing else about him. However, one could suggest that Shamgar could be considered as part of the Ahud story, and this is for two reasons: 1) The Hebrew word "v'acharav" could be understood that Shamgar was 'behind' Ahud (in leadership, or in battle), sort of like 'second in command'. [We find a similar usage in the II Shmuel 23:9-11 (note the similar context in 23:9-10!).]

2) The story of Devorah begins with a mention that AHUD had died (see 4:1); suggesting that he was the last leader before Devorah. If Shamgar had succeeded Ahud (rather than assisting him), then this pasuk should have mentioned that SHAMGAR died, rather than Ahud! Finally, the fact that we find 'eighty years of quiet' following Ahud, instead of the standard 'forty' may also allude to the fact that Ahud and Shamgar could be treated as a 'duo'. If these assumptions are correct, then we do not have to consider Shamgar as a 'break in the cycle'. DEVORAH (chapters 4 & 5) [Shevet Efraim] Clearly, the story of Devorah (and Barak) is much more detailed than the stories of Otniel and Ahud. Nonetheless it also follows according to the pattern of the 'cycle'. Note: * Leaving Hashem (4:1); * Subjugation to Yavin, King of Canaan (4:2); * Crying out to G-d for salvation (4:3); & * Salvation by Devorah & Barak (4:4-5:31); * Quiet for FORTY years (5:31) Note as well that the key psukim that describe the cycle are included in one short 'parshia' (4:1-3), while the full story of the salvation, this time including a 'song' - praising G-d for the victory - are detailed in two chapters (4:4-5:31). Devorah's victory is certainly something to 'sing about', for despite Bnei Yisrael's ability to settle and remain in control of the mountain ranges of Eretz Canaan, the coastal plain and internal valleys remained under Canaanite control. Devorah's battle in Emek Yizrael gave Israel military control over this strategic area, thus allowing safe travel from the Gallil to the Shomron and Yehuda. One could even consider this "shira" a reflective of the completion of a certain stage of conquest of Eretz Canaan; a stage that Yehoshua himself was unable to achieve. GIDEON (chapters 6, 7, & 8) [Shevet Menashe] The story of Gideon is yet another example of 'cycle', but this time with even greater detail than the story of Devorah. Note once again: * Leaving Hashem (6:1); * Subjugation to Midyan (6:2-6); * Crying out to G-d for salvation (6:7-10); * Salvation by Gideon (6:11-8:21); * Quiet for FORTY years (8:28) Even though Gideon fits the pattern, his story includes several important details that are unique to his reign. First of all, unlike any of the earlier "shoftim", G-d first appears to Gideon and charges him with a mission (see 6:11-24). [Note the similarity between this story and G-d's first appearance to Moshe Rabeinu at the burning bush in Shmot chapter 3, charging him with the mission to redeem Am Yisrael). Note as well how Gideon asks for an "ot" [a divine sign] that G-d will indeed be with him in his forthcoming battle (see 6:17-24 & 7:36-40, note similarity to Shmot 4:1-8). Furthermore, Gideon is the first "shofet" who actively destroys idols (see 6:25-32), thus dealing directly with the reason WHY G-d had left His people. In fact, he gains a 'nick-name' [Yeru'baal] because of this (see 6:32). Finally, Gideon goes to war in a special manner, taking orders concerning his soldiers directly from G-d (see 7:1-8). His military victory gives Am Yisrael control once again over Emek Yizrael, and scares away their greatest enemy, chasing them into Transjordan, and killing their generals (see 7:15-8:21). His victory is so impressive that Bnei Yisrael respond by requesting that Gideon become their king (see 8:22). In our next shiur, we will discuss the thematic importance of this detail, however, for this week's shiur it is simply important to note how the story of Gideon 'fits the cycle', and how Gideon seems to be the 'best' shofet of them all. Acknowledgements: THE TANACH STUDY CENTER [http://tanach.org] Sefer haDoros; Little Midrash Says; The Sequence of Events in the Old Testament

The

KNOWYOUR l”b SEFER SHOFTIM shiur #4 [chapters 8 & 9] Even though the title of our Sefer is SHOFTIM [judges], in this week's shiur we will show how one of its primary topics is actually MELACHIM [kings]. INTRODUCTION In our last shiur, we explained how chapters 3 thru 8 served as a proof of the 'cycle' described in chapter two. We showed how the stories of Otniel, Ahud, Devorah and Gideon each included the four basic stages of the 'cycle', and each concluded with a forty (or eighty) year period of quiet. However, after the story of Gideon, Sefer Shoftim appears to take a certain shift. Instead of stories of "shoftim" that follow the cycle, we find all sorts of 'exceptions'. The most blatant exception is the story of Avimelech. AVIMELECH As your read the story of Avimelech in chapter nine, note that all the basic elements of the cycle are missing. Aside from Bnei Yisrael leaving G-d once again (see 8:33-35), we find neither 'subjugation' nor any 'crying out to G-d'. Furthermore, Avimelech is never described as a "shofet", nor does he bring any salvation to Am Yisrael. Instead, the people of Shchem appoint him as their KING (see 9:6). Later on we are told how Avimelech sort of 'controls' the nation ["va'yashar Avimelech al Yisrael/ see 9:22], but it is not very clear what this term implies and how much of Israel was actually under his control. However, most troubling is how Avimelech rose to power in the first place. Recall how he murders his seventy brothers with the help of some 'hit-men' that he hires (see 9:1-5). In this sense, Avimelech appears to be more of a 'thug' than a 'judge'! Finally, from a thematic perspective, a most striking point about Avimelech is his name - Avi-melech, literally meaning 'my father was a king' [and hence 'I deserve to be the king']. Clearly, Avimelech was not his name from birth, but rather a name that Avimelech gave himself as part of his attempt to usurp power. So why does Sefer Shoftim dedicate an entire chapter to the story of Avimelech, who is neither a "shofet"; nor does his story 'support' the cycle introduced in chapter two? To answer this question, we must consider once again the overall purpose of Sefer Shoftim. Recall our explanation that Shmuel, the author of Sefer Shoftim, writes the sefer at the same time when Bnei Yisrael ask for a king. As their spiritual leader, Shmuel attempts to deliver a 'double' message to Bnei Yisrael. On the one hand, his primary point [as emphasized by the 'cycle' described in chapter two] is for Bnei Yisrael to realize that the appointment of a king alone will not solve all of their problems. Instead, they must recognize that the success of their kingdom will remain dependent on their dedication to G-d's mitzvot. On the other hand, Shmuel uses Sefer Shoftim to stress an additional point. Just as there is a danger in the appointment of a king, there is also a danger in NOT appointing a king! The story of Avimelech in Sefer Shoftim emphasizes this point. Let's explain how. Recall how chapter eight concluded with Bnei Yisrael's request that Gideon become their king: "And the men of Israel said to Gideon: Rule over us, you and your son, and your son's son, for you have brought us salvation over Midyan. But Gideon answered: No, I will not rule over you, nor will my son rule over you, for G-d shall rule over you." (See 8:22-23) At first glance, Gideon's refusal to become king appears to be a noble response. After all, (as Gideon himself says) G-d is the king of Israel; so what need is there for a 'human' king! Despite this 'politically correct' answer, the stories that follow immediately afterward in Sefer Shoftim can lead us to a very different conclusion.

First of all, the "AYFOD" that Gideon makes from the gold that he collects (from the booty of their war with Midyan/ see 8:24-27) appears to be an example of 'good intention' that leads to disastrous results. Most likely, Gideon's intention was for the AYFOD to symbolize G-d's help in his military victory over Midyan. [One could suggest that the AYFOD was a symbol of the KOHEN GADOL, and hence a more ideal 'king' for Am Yisrael. Note how this story is included in the same parshia that describes Gideon refusal to become their king, and thus his decision to make the AYFOD was in response to this request!] Unfortunately, despite Gideon's 'good intentions', that symbol later became a 'stumbling block'; for after a short while, it became a type of AVODA ZARA [idol worship/ see 8:27]. [Note the interesting similarities between these events (in 8:22-27) and the events of chet ha'egel (see Shmot 32:1-10). There also, the people asked Aharon for leadership, and in response he asks the people for gold to make a symbol of G-d's leadership. There as well, albeit Aharon's 'good intentions', that symbol led to idol worship. (See TSC shiur on Parshat Ki-tisa.)] In this regard, the story of Avimelech (that follows the story of Gideon) is even more significant. It is safe to assume that had Gideon accepted the nation's offer to become their king, then surely he would have prepared for a proper successor from among his children before his death. However, the political 'vacuum' created by Gideon's refusal led to the rule of the worst of his children instead. The terrible manner by which Avimelech rose to power, and as well the disastrous results of his ploy emphasize the danger that can result when a genuine call for leadership is not answered by the proper person (see chapter nine, especially "Mashal Yotam"). One could suggest that Sefer Shoftim includes the details of these two stories to show that when an opportunity arises to establish a kingdom, EVEN THOUGH it may not yet be the most ideal situation, that option must be seriously considered. This point is especially meaningful when we consider who wrote Sefer Shoftim (and WHEN it was written). Recall how a similar situation arises during the time of Shmuel - the author of Sefer Shoftim. In Shmuel chapter eight, the people ask for a king for reasons that are far from ideal. Nonetheless, G-d insists that Shmuel should agree to that request and appoint a king (see 8:22). One could assume that had Shmuel refused this request, the consequences of not having a king would have been no less disastrous. Therefore, when Shmuel writes Sefer Shoftim, he must not only discuss the spiritual danger of relying only on a king (i.e. the cycle); he must also relate to the danger of not establishing a kingdom as well (the story of Avimelech). Of course, the king who Shmuel will choose must follow G-d's criteria (see Devarim 17:14-21), however, Shmuel must also relate to the danger that no king be chosen, thus leading the country into anarchy. [It is interesting to note that from the story in Shoftim 6:11-24, one could consider Gideon as fulfilling the criteria of Devarim 17:15 -"asher yivchar Hashem. Note as well the similarities between this story and the story of how Moshe Rabeinu is chosen in Shmot 3:1-4:4.] In closing, we should also note how the leadership qualities of all the "shoftim" after Gideon take to 'nose-dive'. Note as well that precisely at this point, the 'forty year' "shoftim" pattern ends. Furthermore, we find very little detail about the "shoftim" that follow, other than the stories of Yiftach and Shimshon, both who appear to be far less successful than the early shoftim. In this manner, Sefer Shoftim develops an important thematic message through its internal structure. In the shiurim to follow, we will bring additional proof.

KNOWYOUR l”b SEFER SHOFTIM shiur #5 [chapters 8 & 9] WHAT'S SO SPECIAL ABOUT GIDEON Its all 'downhill' in Sefer Shoftim from the moment that Gideon refuses to become King. The following shiur will focus on this pivotal point in Sefer Shoftim to show how it relates to its primary theme. INTRODUCTION Let's begin by recapping the events that immediately follow Gideon's refusal to become king (in 8:22-23). First we find a story of (mistaken) idol worship (8:24-28) followed in chapter 9 by the story of how Avimelech kills his seventy brothers and takes the kingdom by force (8:29-9:57). After Avimelech, we find another seven "shoftim": Tolah, Yair, Yiftach, Ivtzan, Aylon, Avdon, and Shimshon. Yet, Sefer Shoftim provides us with very few details for five of them. All that we find is a line or two for each, providing basic information, such as his name, his tribe, and how many years he 'ruled'. [From now on we refer to these "shoftim" as 'one-liners'.] For the other two "shoftim", Yiftach & Shimshon, we find lots of detail, but in a rather negative light. Even though they both brought about salvation for Bnei Yisrael, their overall behavior appears to be far from laudable. [Yiftach 'volunteers' his military help only on the condition that he is first appointed as their political leader, and ultimately his 'leadership' leads to civil war; re: Shimshon, just read the story!] The following table summarizes this analysis. THE 'GOOD' SHOFTIM Otniel ben Kenaz - fits 'pattern' , & 40 years Ahud ben Geyra (& Shamgar)- fits 'pattern' & 80 years Devorah (& Barak) - fits 'pattern' and 40 years Gideon - fits 'pattern', 40 years, but refuses to be king THE 'NOT SO GOOD' SHOFTIM Avimelech - killed his 70 brothers to take power Tolah ben Puah [one liner] Yair ha'Giladi [one liner] Yiftach ha'Giladi - detailed story, leads to civil war Ivtzan m'bet lechem [one liner] Aylon ha'zvuloni [one-liner] Avdon ben Hillel [one-liner] Shimshon - salvation in a 'round-about' manner This table illustrates our conclusion that Gideon's refusal to become king forms a pivotal story in Sefer Shoftim. In fact, one could conclude that Avimelech and the seven shoftim that follow him, stand in direct contrast to Gideon, and the four shoftim that precede him {i.e. Otniel, Ahud, Shamgar, & Devorah]. Now we must explain its thematic significance of this pattern. FOR GOOD or FOR BAD As we explained in our previous shiur, Shmuel is presenting a multi-dimensional message in Sefer Shoftim. In addition to presenting his primary thesis [=the 'cycle'] that 'leaving Hashem' was the underlying reason for all of Bnei Yisrael's troubles during this time period, Shmuel stresses the pivotal nature of the Avimelech story in Sefer Shoftim to make an additional point for his own generation. Just as there is a 'spiritual' danger in the appointment of a king, there is no less a 'national' danger in NOT appointing a king! [This can help explain why G-d does instruct Shmuel to appoint a king, even though Bnei Yisrael had asked for a king for the 'wrong' reason. The potential good in appointing, should the right leader be appointed, out-weighed the potential danger in not appointing a king. [See I Shmuel chapters 8 and 12.] With this in mind, we will now take a closer look at the story of Gideon to understand what was so special about him. We will review his story to find his 'credentials' to become a king.

"ASHER YIVCHAR HASHEM" The story of Gideon (in chapter 6) begins in a manner quite similar to the story of the shoftim who preceded him (i.e. following the 'pattern of the cycle' of Shmuel's 'thesis' as presented in chapter 2). First, we are told that Bnei Yisrael left G-d (6:1), then they are oppressed by the Midyanites (6:2-6), and finally Bnei Yisrael cry out to G-d for help (6:7). At this point the story of Gideon differs. In all of the previous stories, the next pasuk would describe how G-d brings their salvation by a "shofet". However, in the story of Gideon, the salvation is preceded by two additional events. First, G-d sends a "navi" to rebuke the nation for leaving Him (see 6:8-10). [Note the similarities between this and how Shmuel rebukes the nation in I Shmuel chapter 7.] Then, we find three 'parshiot' describing HOW Gideon was chosen (see 6:11-31), before we are told of the salvation itself. Clearly, this is unique in Sefer Shoftim, for this is the only time that we find that: * G-d first appears to the 'potential leader', * charges him with a 'mission', and * provides him with an "ot" [a divine sign that G-d is indeed with him]. [Note once again the similarities to the story of Shmuel and Shaul (see I Shmuel chapters 8->10), and the story of how Moshe Rabeinu becomes a leader in Sefer Shmot.] Finally, Gideon himself destroys the idols in his home-town. Again, this is the first time that we find the military leader performing an act of religious reform. Unlike the "shoftim" before him, one could certainly conclude that Gideon falls under the category of "asher yivchar Hashem" - one who G-d has chosen. Recall from "parshat ha'melech" in Devarim 17:14-19, that one of the criteria for appointing a king is someone who 'G-d has chosen' (see 17:15). Even though there is a dispute among the commentators regarding how 'explicit' G-d must be in this "bechira" process, clearly Gideon is a legitimate candidate. [See Ramban on Devarim 17:15, note his interpretation of this phrase according to both "pshat" and "drash".] If indeed Gideon could be considered an "ish asher yivchar Hashem", then it is understandable why he is the first leader whom the people consider worthy to become their king. Furthermore, when Gideon becomes Bnei Yisrael's military leader, he leads the army in a manner quite different than any of his predecessors. First of all, before he fights his battle, he takes 'direct orders' from G-d concerning which (and how many) soldiers he should take to battle (see 7:1-8). Then G-d provides him with yet another sign that He will assist him (see 7:9-15). Only after this 'buildup' are we told the story of Gideon's military victory that led to Bnei Yisrael's salvation. Finally, at the conclusion of the battle against Midyan, we find how Gideon punishes the two cities (Succot and Penu'el] that did not come to his assistance (see 8:1-17). Again, this is an act typical of a strong central leader, who has assumed enough authority that he can punish a city that did not adhere to his command. Yet another example of a powerful leader. Even though Gideon declined the people's offer, it is not by chance that Avimelech calls himself 'Avi' [= my father] 'Melech' [= was king], and hence his claim why he 'deserves' to be king. We conclude our shiur with a discussion of yet another aspect of Gideon's character, as it relates to an important general theme in Tanach.

GIDEON - THE FIRST 'ISRAELI' OFFICER Recall from chapter 7 how G-d orders Gideon to take ONLY three hundred men to battle against Midyan. These men were chosen from the 32,000 men who originally gathered at Ein Charod (see 7:1-8). At first glance, it seems as thought the reason for this was to show Gideon (and the rest of the nation) how G-d fights for Am Yisrael. After all, without depending upon a divine miracle, how could 300 men possibly attack an enemy of tens (if not hundreds) of thousands (see 7:12,21-22 and 8:10-11). However, from a pure military perspective, Gideon's strategy could be considered ingenious. In fact, to this very day, it is taught as an example to young officers training in the Israeli army, for it is exemplifies what is expected from an officer when he is outnumbered in battle. Let's explain why. Gideon, no matter how many troops he can muster, is outnumbered. The entire Jezreel valley is filled with the enemy (see 8:10-11). However, the enemy's strength in numbers is exactly their weakness, for they form a very unorganized fighting force. Gideon's strategy is to use a very small well trained force to trick the enemy in a manner that it would defeat itself (note 7:12,21-22). His plan is simply brilliant: Under the cover of darkness, he sneaks a small (but well trained) force smack into the middle of the enemy's camp, and climbs to the top a mountain –Givat ha'moreh [today, located adjacent to the city of Afula]. A group of soldiers any bigger could 'blow their cover', therefore he takes only a small, but well trained group. While the Midyanim are asleep, his men suddenly blow the 300 "shofarot", while simultaneously lighting 300 torches in three organized rows (see 7:19-20). To a Midyanite, awaken and startled by these noises & lights, there can only be one explanation - a well trained foreign army had attacked them! [See 7:21-22.] [Recall that a shofar was used by officers to give orders to their troops, while each company was guided by a torch. Therefore, the Midyanim assume that each shofar is a company commander rather than a single soldier, and hence they fear that they have been attacked by 300 organized armies!] The Midyanim became so frightened that pandemonium breaks out; the confusion leads them to kill one another, and they all begin to flee towards the Jordan River valley (to return to Midyan). Gideon takes advantage of this flight and orders the rest of his soldiers (who were waiting on the surrounding hills) to chase the enemy. The plan worked like a charm! [See 7:22-25.] To an outsider, unaware that it was G-d behind this master plan, it appeared as though Bnei Yisrael's victory was a result of Gideon's military genius. Therefore, it is no surprise that Gideon became so popular that the people begged him to become king. However, (most likely) this was precisely the reason why Gideon turned down their offer (see 8:22-23). He wanted to emphasize to the nation that his victory was only through the help of G-d, and therefore suggests instead that they make an AYFOD [a symbol of the Kohen Gadol] (see 8:24-28) to show the people that only G-d is their true leader (see 8:23). Sefer Shoftim includes the details of these events to teach us this important lesson. On the one hand, in time of war and national danger, there is a need to use not only military might, but also military shrewdness. However, one must also look for the hand of G-d behind these military victories and thank Him properly. ["shirat david" in II Shmuel chapters 22-23 reflects this very same point. Even though David was a brilliant general and fighter, he recognized the hand of G-d behind all of is victories. See also TSC shiur on Parshat Ha'azinu.] At that time, Gideon made what he thought was the proper decision. Nonetheless, the long term ramifications of that decision proved to be disastrous. Through its structure and story, Sefer Shoftim teaches us once again a complex message. On the one hand, we see an example for the ideal character of leader (and possibly a king). On the other hand, the sefer also alludes to the danger of not appointing a king when the 'time is ripe'; while warning us at the same time of the potential danger should the wrong type of king take power. As usual, to be successful, Am Yisrael must strive to find the proper balance. ==== In our next shiur, we will discuss briefly the stories of Yiftach and Shimshon, and how they relate to this theme. .