Civil War

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1. Megillat Ruth and the Book of Shoftim: Part II

   Dr. Yael Ziegler

   A comparison of the book of Shoftim (particularly the story of the Concubine at Giv'ah) and the story of Ruth reveals that the two seem like opposing texts: in the Book of Judges people are stingy, self - centered, detached and unhelpful to each other. This society leads to chaos and civil wars. In the Book of Ruth, kindness, generosity, and compassion rule. This society leads to a harmonious existence, and the possibility of a foundation for a united monarchy.

2. Chapter 22: Settling the Lands East of the Jordan

   Rabbi Michael Hattin

   This lesson will discuss the settling of the Transjordan by Reuven, Gad, and half of the tribe of Menasheh. We will also address and the consequences of separation: the tension created by their erection of an altar next to the Jordan River.

3. Yiftah's Legacy

   Rabbi Michael Hattin

   Yiftah, like Gideon, faces harsh criticism from the tribe of Ephraim due to their lack of inclusion in the battle against Ammon. However, as opposed to Gideon, Yiftah's reaction is violent and destructive. His rash and reckless words were his undoing, condemning both his kinsman to the slaughter as well as his own daughter to death.

   The chapter concludes with the mention of three minor judges who seem to hail from the north of the country. The town of Beit Lehem mentioned in the context of Ivtzan might be in the territory of Zevulun. However, Hazal identify Beit Lehem with the town in the territory of Yehuda and Ivtzan with Boaz from Megillat Ruth, giving us a glimmer of hope in this otherwise dark and tragic era.

4. Aviya, Assa, and Ba'sha – Civil War

   Rabbi Alex Israel

   Sharp discrepancies between the account of Aviyam in Melakhim and in Divrei Hayamim lead to the conclusion that Aviya served God while concurrently tolerating other religious phenomena - an anathema to the worldview of Melakhim: zero tolerance for idolatry and hence absolute condemnation of Aviya. Assa, the next king, removes idolatry from Yehuda and reestablishes the covenant with God. However, when he perceives a military threat from the Northern Kingdom he turns to Aram for help and not to God. 

5. Amatzya and the War with Yoash

   Rabbi Alex Israel

   Sefer Melakhim presents Amatzya as a King who is religiously devoted and successful in expanding his empire. His aggression towards Yisrael, possibly generated by overinflated hubris, lead to his demise. Divrei Ha-yamim detail the sources of political tension between the North and South, but it also presents two distinct stages of Amatzya's reign. Prior to the campaign against Edom, Amatzya obeys the prophet and acts faithfully to God; he demonstrates compassion (against his father's assassins) and seeks national unity. After the successful campaign in Edom, he worships idols, intimidates the prophet and resists his message, exhibits extreme cruelty to Edom, and engages in a bombastic war campaign. Divrei Ha-yamim offers a coherent rationale for Amatzya's downfall; his turn to idolatry and his direct challenge to God arouse God's punishment.

   In some ways Amatzya recalls his father, Yoash of Yehuda, whose early life was marked by ardent devotion to God, but who altered radically in later life, rejecting the priesthood, turning to idolatry. Both kings disastrously mismanaged a war which resulted in Yerushalayim being penetrated by the enemy, and both kings were assassinated by political opponents.

6. The Assassination of Gedalya

   Part 1

   Rabbi David Sabato

   Yirmiyahu decided to join Gedalya out of religious-prophetic motives, since he saw in his appointment God's desire to rebuild the nation. The military personal decided to join him for political motives, relying on Gedalya's official status vis-à-vis the Babylonian kingdom, which they feared. And the Diaspora Jews joined Gedalya out of nationalistic-popular motives and a desire to return to their own country.

   Yohanan ben Kareah and his men attempt to convince Gedalya of the assassination plot of Yishmael ben Netanya.  Gedalya's refusal to heed the warning is not merely complacency on the personal plane regarding the danger posed to his life, but also a great risk on the public-national level. The political struggle against Gedalya has widespread national consequences.

   Having failed to heed the warning of Yohanan, Gedalya falls into a trap that was set for him by Yishmael the son of Netanya and his men; he is killed in his house in Mitzpa in the course of a Rosh Hashana dinner that he hosted for them. Here Gedalya's naiveté reveals itself in a most striking manner – not only did he not agree to prevent the assassination, but he did not even take any precautions against Yishmael.

   What were the motives of Yishmael the son of Netanya? It is likely that this murder is just the tip of the iceberg of the fierce political struggle that took place in the kingdom of Yehuda prior to the destruction. The royal family and most of the ministers supported the rebellion against Babylon, and apparently received support from the people of Ammon in the east, who opposed Babylonian rule. Against them stood the "pro-Babylonian" faction, with Yirmiyahu's support and led by members of the family of Shafan the scribe. Thus, the assassination plot stems from deep political memories and from the tension between the royal family of Yishmael and the family of Shafan, to which Gedalya belonged. Apart from this, there is also a deeply personal cause: Yishmael, who was of royal descent, cannot accept the possibility that Gedalya, who came from a family of scribes, should become the political leader of the people of Yehuda.

   Three biblical events are alluded to as the backdrop for the story of the murder of Gedalya: the massacres of Yehu, the war between Asa and Basha, and the story of the meeting between Avner and Yoav at Givon. These events paint Yishmael's deed with the red color of mass murder and civil war, and turn it into another link in the chain of internal civil wars in the history of the people of Israel that led to the destruction. Internal strife and narrow personal and political motivations joined together in the story of the assassination of Gedalya to become the fatal blow to the last chance to rebuild the nation in its land.

7. Ramban on Vayeira - Sedom and Pilegesh baGiv'a

   Rabbi Ezra Bick | 36 minutes

   Ramban has a lengthy comment comparing the story of Sodom to the story of the Concubine at Giveah. This shiur explores those parallels and raises questions about the various parties involved. Beyond the specific elements that are unique to both stories, they each involve a corrupt society. In the case of Sodom, God destroys the city, but in the case of Giveah, the rest of the tribes band together to wage war against Binyamin. But was this the right thing to do? Did they properly consult with God? When a society has a problem within it, it is the responsibility of that society to fix it. The story about Giveah is a tragedy wherein none of the survivors are blameless. Before embarking on something as severe as civil war, the parties involved must seriously and carefully determine whether it is something that God wants.