************************************************************* THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag Shiurim in Chumash & Navi by Menachem Leibtag ************************************************************* - Introduction to the study of NEVI'IM - Who studies NAVI nowadays? If you're in school [K-12], you pretty much 'have to' - even though your classes may not always be very interesting. If you're a Yeshiva student, you may want to; but probably won't - as that study may 'label' you as a 'weaker student'. If you are an adult, you may have tried it once or twice, but probably gave up, as you most likely had trouble understanding (or appreciating) its relevance. So welcome to the TSC series on Nevi'im, where our goal is to make Tanach study a little more interesting - and hopefully - even a bit more meaningful. After all, if the "nevi'im" have recorded for us a 'message from God' - we should study their writings in a serious manner. However, the age-old question remains: How should we study the books of Tanach? Is it possible to speak of a specific approach or 'methodology' for how to study them? Certainly, there is no easy answer to this question. Nonetheless, in our series of shiurim on "Nevi'im Rishonim" [the Early Prophets] we will propose a certain methodology that will hopefully enable us to better understand and appreciate their message. [We are not implying that this is the only way to study Navi. Rather, it is one of many various legitimate approaches (even though it may not be very popular).] Therefore, we begin our series with a short explanation of the methodology that we plan to employ in our shiurim. CHRONICLE vs. COMPOSITION Any study of "Nevi'im Rishonim" certainly leaves the reader with the impression that he is reading a historical text. In fact, the narrative of Sefer Yehoshua seems to begin right where the narrative of Chumash left off. Similarly, Sefer Shoftim appears to be a continuation of Sefer Yehoshua, etc. In essence, as we read these books, we generally assume that we are reading a 'chronicle', albeit prophetic, of Jewish History. It is precisely this assumption that we take issue with, for we contend that the primary purpose of these books is to deliver a 'prophetic message', more so than to provide the reader with historical information. This does not imply that the historical information in these books is not true; rather - its historical narrative is selectively chosen for the sake of the development of the book's prophetic message. In this sense, our study of the four books of Nevi'im Rishonim begins with the underlying assumption that we are reading a prophetic 'composition', and not just a 'chronicle'. Let's explain why this assumption is so important: AUTHOR'S INTENT Before opening a book of any sort, the reader should assume that the author has written the book for a certain purpose. For example, when a historian writes a 'chronicle', he intends to provide the reader with historical information. Even though the reader can (and should) expect a certain amount of bias - nonetheless, the underlying assumption is that the author attempts to record the events as they happened. What should be our underlying assumption when we read a book of "nevuah" [prophecy]. Can (or should) we assume that the Navi has written each book for a prophetic agenda - and hence study it as a 'composition'; or should we assume that the Navi is simply recording the events in order that we know what happened - and hence study it as 'chronicle'? Considering that the books of Nevi'im Rishonim were written by "nevi'im" [God's prophets], it would only be logical to assume that the primary purpose of each book is to convey a message from God. To deliver that message, the navi may choose to select certain historical facts to support his point, but that history itself will not be the book's primary purpose. Therefore, as we study each book of Nevi'im Rishonim, we must always contemplate the reason and purpose for its composition. For example, we will first consider its historical setting and ask ourselves, what was the 'prophetic need' for this book during that time-period! Then, as we study its content, we will try to understand how its individual stories help deliver its prophetic message. To clarify this point, let's take Sefer Yehoshua for an example. At first glance, Sefer Yehoshua would appear to be a classic example of a 'chronicle' -as it simply records the history of how Bnei Yisrael conquered and settled the Land of Israel. Surely, it also includes many details of how God helped Bnei Yisrael in their conquest - nevertheless, there doesn't appear to be any underlying distinct prophetic message. However, when we undertake a more careful analysis of the book, a very different picture emerges. DID GOD KEEP HIS PROMISE? In our shiurim on Sefer Yehoshua, we will contend that the book deals with a major prophetic issue of that time-period, concerning whether or not God truly fulfilled His promise to help Bnei Yisrael conquer the Land. Let's first explain why this was indeed a 'prophetic issue'. Recall from Chumash that God had taken Bnei Yisrael out of Egypt, and promised to help them conquer the Land of Israel (see Shmot 3:7-8 and 23:20-24; see also Devarim 11:22-25). Even though that conquest began quite well, several decades later it became quite clear how that original conquest was far from complete (see Yehoshua 13:1-6, 18:1-5, 23:1-5 and especially Shoftim 1:27-36). Pretend for a moment that you were living during that time- period; and you had heard your religious leaders' numerous promises of how God will be 'giving' you a 'land flowing with milk & honey'. - Yet, many years pass - and the conquest is never completed, while your enemies continue to taunt and attack you. Who are you going to blame? Most likely, there may have been many people blaming God for not keeping His promise! And who would they complain to? Most probably to their religious leaders [the "nevi'im"] - who made those 'false' promises! Now that's a prophetic issue! But if you were a religious leader (or a "Navi") living at that time, it would be your responsibility to defend God, to explain to the people how God indeed had kept His promise, and how & why the 'bad situation' is the people's fault. [See Devarim 31:16-18 & 32:4-7 and our TSC shiur on Parshat Ha'azinu!] Enter - Sefer Yehoshua! A 'prophetic composition' - dealing with a real 'prophetic issue' - explaining to the people of Israel how God had indeed kept all of His promises, and how it is their own fault that the conquest was not complete. For example, the opening psukim of the book deal exactly with this issue, as God commands Yehoshua to cross the Jordan River and then 'promises': "Every place where your feet will walk I am giving to you - just as I had spoken to Moshe - from the Desert.... until the Mediterranean Sea [where the sun sets] will be your border. No one will be able to stand up against you..." (see 1:3-5) But read God's promise to Yehoshua very carefully! God does not promise to 'give' Bnei Yisrael the Land on a 'silver- platter' - Instead, He promises that He will assist Bnei Yisrael in their conquest wherever they 'take a step'. In other words, God had only promised to help Bnei Yisrael - if they help themselves! However, should Bnei Yisrael not take the initiative on their own, God does not promise to conquer the land for them. And that is exactly what we will find in Sefer Yehoshua. Story after story of how God indeed helped Bnei Yisrael in their battles that they initiate (see 11:16-23) - yet numerous other accounts of how God rebukes the nation for not taking enough initiative (see 13:1-5, 18:3, 23:2-5; note as well Shoftim 2:1-5). This approach also solves the problem of what appears to be an internal contradiction within the book itself; for there are numerous psukim that give us the impression that the conquest was complete (see 11:16-23 & 21:41-43) - while numerous others that imply quite the contrary (see again 13:1- 5, 18:3 and 23:2-5). [It is contradictions like these that Bible Critics thrive on.] However, when we study this book as 'prophetic composition' (and not 'chronicle'), what at first appeared to be a contradiction now emerges as the primary message of the book. Indeed God had kept His promise - to help YOU conquer the land; and if the conquest is not complete, it's because you didn't take enough initiative! In our series of shiurim on Sefer Yehoshua, we will attempt to prove these points in greater depth. We have only presented this short introduction to clarify 'by example' what we can gain by studying these books as 'composition', as opposed to reading them simply as 'chronicle'. Iy"h, we will follow a similar approach in our study of Shoftim, Shmuel, & Melachim to show how their stories are presented in a manner that delivers a critical prophetic message to the people living during the time period of their composition. FOR US, OR FOR THEM According to this approach, we contend that each of the books of "nevi'im rishonim" was originally written first and foremost for the people living during the time-period of their composition. Therefore, to appreciate its message, we must first consider its historical and prophetic setting. This assumption may appear to contradict the famous rabbinic dictum that 'only prophecies that were needed for future generations have been recorded [in the 24 books of Tanach]' (see Masechet Megilla 14a -"nevuah she'hutzeacha le'dorot nechteva...") - a statement is often understood [or misunderstood] to imply that these books were written 'only' for future generations, as they contain 'hidden messages' of what will happen in Jewish History. Our understanding of this statement is quite the opposite. These books (as were many others that were not included) were originally composed for the 'prophetic needs' of their own generation. At a later time, the Sages of the Great Assembly [the"anshei Knesset ha-gedolah" /during the time of Ezra, or a bit later], realizing that there was no longer "nevuah", decided to canonize certain books whose prophetic message would be particularly meaningful for future generations as well. [See Rashi on Megilla 14a. - where he explains they will help future generations to understand how and when to repent, etc.] In this manner, the underlying prophetic message of these books could [and should] be useful for future generations, even though may not be privy to their own "nevi'im". If so, then to properly glean the eternal message of each book, we must first understand how its message applied to the generation that it was written for -.to enable its application as 'prophetic guidance' for future generations. And that is exactly what we will try to do in our shiurim. ======== In closing, a few additional introductory notes in regard to our study of "nevi'im rishonim", and some questions for self study. The TITLE: 'NEVI'IM RISHONIM'? The title "Nevi'im Rishonim" - [literally the 'first' prophets or early prophets] refers to the books of Yehoshua, Shoftim, Shmuel, & Melachim. In contrast, the title "Nevi'im Acharonim" [the Later Prophets] refers to the remaining books of "Nevi'im", i.e. Yeshayahu, Yirmiyahu, Yechezkel, & Trei Asar. These 'popular names' can be very misleading, for they imply that the PRIMARY difference between them is simply WHEN those respective prophets lived. However, this distinction cannot be accurate for a very simple reason: Even though most of "nevi'im rishonim" does deal with an earlier time period, the book of MELACHIM covers the same time period as most all of the books of "Nevi'im Acharonim". So, what is the difference between the these two groups? The answer is quite simple when we consider the literary style of each group of books. The four books of Nevi'im Rishonim are 'NARRATIVE based', i.e. each books presents an ongoing story (in a manner similar to the style of Chumash). In fact, the story line in Sefer Yehoshua continues the narrative right where Sefer Devarim ended. Similarly, Sefer Shoftim continues from where the narrative of Sefer Yehoshua ends, then Sefer Shmuel continues the narrative of Sefer Shoftim, and finally Sefer Melachim continues the narrative from Sefer Shmuel. Therefore, even though each book was written by a different prophet and for its own prophetic purpose, all four share a similar style - as they each deliver their prophetic message through the presentation of a historical narrative. In contrast, the books of "N'viim Acharonim" are what we refer to as 'prophet based', i.e. each sefer presents a COLLECTION of various prophecies delivered by a certain "Navi". Even though these books often do contain several stories, those stories are not part of a continuous narrative, rather they either introduce or support a certain prophecy. To prove this distinction, simply take a quick look at the opening pasuk of each book of Nevi'im Acharonim. Note how each sefer begins by introducing a set of prophecies of a specific navi. For example: * "The VISIONS [chazon] of YESHAYAHU, son of Amotz..." (1:1) * "The WORDS [divrei] of YIRMIYAHU, son of Chilkiyahu..." (1:1) * "And it came to pass on the thirtieth year... the WORD OF GOD [dvar Hashem] came to YECHEZKEL ben Buzi" (1:1-3) * "The WORD OF GOD [dvar Hashem] which came to HOSHEA..."(1:1) * "The WORD OF GOD [dvar Hashem] which came to YOEL..."(1:1) etc. [Note also how after these introductions, we find a collection of prophecies, one after the other, with very little narrative connecting them.] In contrast, the books of Nevi'im Rishonim all begin with a continuing story. For example: * "And it came to pass after Moshe (God's servant) died..." * "And it came to pass after Yehoshua died..." (Shoftim 1:1) etc. Even though each sefer of Nevi'im Rishonim may include certain prophecies, these prophecies form an integral part of that book's ongoing narrative! In fact, the titles of 'Sefer Yehoshua' and 'Sefer Shmuel' should not mislead us, for they are very different than the titles of the books of Nevi'im Acharonim. For example: When we say "Sefer Hoshea", we mean a COLLECTION of prophecies given by the prophet HOSHEA; just as "Sefer Yeshayahu" refers to the COLLECTION of prophecies given by the prophet YESHAYAHU However, the title 'Sefer Yehoshua' does not refer to a collection of his prophecies, rather to the STORY of what happened to Bnei Yisrael during his time-period. Similarly, "Sefer Shmuel" is not a collection of the prophecies of the prophet Shmuel, rather it is the story of how the kingdom was established during his time period. This distinction will assist us in our study, for as we search for the primary theme of each sefer, we must consider not only who wrote each sefer, but also WHY it was written - i.e. for what 'prophetic purpose'. HINDSIGHT OR FORESIGHT In closing, one brief, but important comment on the word prophet ["navi"]. When we say a 'prophet', we instinctively think of someone who can 'foresee the future'. However, this is hardly the case in "nevi'im rishonim". Take for example Sifrei Shoftim and Melachim, they were written by n'viim (Shmuel & Yirmiyahu, respectively/ see Baba Batra 14b) who lived at the CONCLUSION of those time periods. And even in Sifrei Yehoshua and Shmuel, rarely do we find the navi predicting future events. So what is a "Navi"? A prophet is a person of the highest moral and religious standard who reaches the level where he can receive "nevuah" from God, and then convey that divine message to man - sort of a conduit between God and man. [See Rambam Hilchot Yesodai Ha'torah chapters 7 & 8 for a more complete explanation - (highly recommended).] A beautiful example of this interpretation of the word "navi" is found in Sefer Shmot when Moshe refuses to accept his mission to speak to Pharaoh, claiming that he does not speak clearly (see 6:29-30 "aral sfatayim"). Note God's response: "And Hashem said to Moshe: See, I have appointed you as ELOKIM to Pharaoh, [but] Aharon your brother will be your NAVI". You shall speak what ever I command, and Aharon your brother will RELAY [the command] to Pharaoh... (Shmot 7:1-2) Here - the word "Navi" implies a conduit between Moshe and Pharaoh, i.e. Aharon will serve as Moshe's spokesman before Pharaoh. [Note as well from 7:1-2 that Moshe becomes the ELOKIM, and Aharon becomes the NAVI!] In this sense, prophets do not necessarily 'see the future'. Instead, they RELAY God's message to man. Even though God may periodically warn Bnei Yisrael [via His navi] of impending punishment should they continue sinning, this should not be considered as simply 'predicting the future'. In fact, quite often, the Navi warns them so that they repent - in order that the punishment will NOT come true! Furthermore, we will find how most prophecies will comment on events that had already taken place - to explain why they happened [see for example Shoftim 2:11-23]. From this perspective, the Navi could be considered more of a 'guidance counsellor' than a 'forecaster'. Or stated as a cliché - the Navi's job is not to 'predict' the future, but rather to 'shape' it! Therefore, our study Nevi'im Rishonim will (and should) focus primarily on 'what lessons we can learn from our past' to guide us in the present, rather than searching for hidden clues concerning what will happen to us in the future. With this in background in mind, we begin our study. Each shiur will conclude with a set of study questions to help you prepare for the next shiur. Even though the shiurim will be written in a manner that you can follow without preparation, your preparation of these questions will qualitatively enhance your study. [As usual, it is highly recommended that you study with a Tanach Koren [or similar], as it will help you in recognizing patterns and following the flow of parshiot. Of course, you should also have a "mikraot gedolot" handy, in order to look up the classical commentators when you encounter a problem, or when looking for additional insights as you study.] A few questions to think about before reading the book will now follow: SEFER YEHOSHUA - QUESTIONS FOR SELF STUDY PART I - Questions to consider BEFORE reading the sefer 1. Based on your knowledge of Chumash, (and forgetting any previous knowledge you may have of Sefer Yehoshua), what do you expect SHOULD happen in after the death of Moshe? In your answer, relate primarily to Shmot 23:20-30; Bamidbar 27:15-23 and 33:50-56. /scan chapters 34 & 35; Sefer Devarim 11:22-25 & 12:1-10, Note as well Devarim 31:1-9 & 31:14-30. See also Shmot 3:7-8 & Vayikra 18:1-5; and the conclusion of Bamidbar chapter 32. 2. What are the major problems that face Yehoshua as he assumes leadership? In your answer, relate to the following realms: a) military / i.e. the enemies he must conquer b) spiritual / psychological [consider people's state of mind & past history] c) Yehoshua's own state of mind and natural fears. [Relate to Devarim 31:1-10 & Bamidbar 27:16-23] d) food and water supplies / general camp needs. [Relate to Devarim 7:16-17.] 3. How do you expect Yehoshua to lead his nation? In other words, should he make his own decisions, or should he wait for God to guide him step by step? For example, how should he prepare his battle plans? How much of the army should he take with him? When should he build the bet- ha'Mikdash? [A "mashal" for those of you are familiar with American football, should he be a 'quarterback' who calls his own plays, or a quarterback whose 'head-coach' calls the plays from the sidelines?] 4. What should be Yehoshua's primary guide when he makes his decisions? [Relate to Yehoshua 1:6-8 and Devarim 17:18-20.] In what areas should he expect divine assistance? Relate to Shmot 23:2-33, Devarim 7:17-26. [Keep this questions in mind as you study the first half of the book.] 5. What are the basic military problems that face Yehoshua? Note from Bamidbar chapter 26 that he has an army numbering some 600,000 soldiers. With this size of an army, should he have any problem capturing the land? Are the people of Canaan organized under one single ruler, or are they part of a 'federation' of any sort? If so, how would this affect Yehoshua's battle plan? Are there walled cities that need to be captured? What method do most armies use to capture a 'walled city'? How does this affect Yehoshua's battle plans? How does this affect the 'moral' of his soldiers? Relate to the report of Moshe's 'spies' in Parshat Shlach (Bamidbar chapter 13), note especially 13:28-29 & 14:44-45. 6. Why do Bnei Yisrael choose to enter the land from the east, i.e. via the Jordan River valley? Does this provide a military advantage? In your answer, relate to the defeat of the "ma'apilim", as described in Bamidbar 14:44-45 and Devarim 1:41-45. 7. If you are already familiar with Sefer Yehoshua, quickly skim through the entire sefer and attempt to divide it into TWO distinct sections. Give a title to each section. What chapter serves as a divider between these two sections? Is there anything special about this chapter? Afterward, attempt to divide each main section into two or three subsections. [In other words, try to compose a short Table of Contents for Sefer Yehoshua.] 8. As you study the first several chapters, pay attention as well to the numerous parallels to the events that took place when Bnei Yisrael left Egypt and traveled to Har Sinai. Can you explain the reason for these parallels? b'hatzlacha menachem