Is It Read At Synagogue?: Yes — it is the prophetic reading (Haftarah) for the Torah portion of Naso, the second portion of the Book of Numbers.

Famous Quotes/Phrases: The divine messenger describes in this chapter refuse to reveal his name, just as the stranger who wrestles with Jacob in the book of Genesis (in this week’s Torah portion, no less!) refuses to reveal his identity. We’ll talk about another biblical parallel in a moment.

Basic Plot: The Israelites, back to their sinning ways, are conquered by the Philistines and live under their rule for 40 years. The narrative takes us to a home in the tribe of Dan, in which a messenger of God informs a previously-barren woman that she will conceive and have a son. This son will be required to be a Nazirite, required to live a stricter life than other Israelites, and will deliver Israel from their oppressors.

The woman tells her husband, a man named Manoah, who asks God to send the messenger again to the woman. Even then, Manoah is skeptical, and asks the messenger himself about his prophecy. The messenger repeats the same thing he had said to the woman but refuses to say his name, then disappears into a flame Manoah had started to offer a sacrifice to God. The promised baby arrives the next year, and he is named Samson.

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What’s Strange: This story always struck me as comedic. Specifically, Manoah comes across as a bit dense. He continually doubts whatever his wife tells him, and then appears naive whenever he speaks to God’s messenger. To be fair, perhaps anyone would feel dumbfounded when encountering a divine being, but he just always seems a step behind whatever is going on. Whether or not the text intends to make Manoah look foolish, this chapter has a much lighter tone than much of the rest of this book.

What’s Spectacular: You’re probably familiar with the story of Moses’s first encounter with God, and that when Moses asks to know God’s name, the response is “I am what I am.” This is actually a more revealing response than what we find in this chapter, when God’s messenger rebuffs Manoah’s request for identity, saying that his name is “unknowable.” Why so evasive? Michael Carasik considers this question in his book The Bible’s Many Voices, saying, “What does knowing someone’s name do? In some sense, it confers power on the one who knows.” I sense that God’s messenger is unwilling to empower a mere mortal, especially one as underwhelming as Manoah.

But the messenger also illustrates an insight about how and when we offer information with others. The preponderance of identity theft and Internet-based deception has caused many of us to be far more reluctant to share who and what we are. We now require a higher level of trust to let our respective guards down. In many cases, this is the responsible approach. And hopefully, it means that when we’re ready to share more of ourselves, it’s a great compliment to the people who get the privilege to know us.

Shabbat Shalom!

Is It Read At Synagogue?: No.

Famous Quotes/Phrases: This might be the first recorded case of a password; as men from the tribe of Ephraim attempt to hide their identities while crossing the Jordan River, the Gileadite guards ask them to prove their identity by saying the word “shibboleth”. True Ephraimites, we are told, are unable to pronounce it correctly, and when they say “sibboleth”, the Gileadites kill them. Much more recently, this story is referenced in an episode of The West Wing when President Bartlett attempts to determine whether a group of people are who they say they are.

Basic Plot: Speaking of biblical firsts, this chapter might constitute the first Israelite civil war. Poor Jephthah, who can’t catch a break after defeating the Ammonites, are accosted by the men of Ephraim, who are offended that Jephthah hadn’t called them to fight alongside him. Jephthah says that he had indeed called upon them, and then attacks them, leading to the scenes described above.

Jephthah’s era as judge of Israel is relatively short — six years long, all told. Afterward, three more judges — Ibzan, Elon, and Abdon — come and go.

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What’s Strange: There is reason to believe that this chapter might have originally been linked chronologically to the start of the next book of the Hebrew Bible, I Samuel. In Thomas Römer’s book The So-called Deuteronomistic History: A Sociological, Historical and Literary Introduction, the author argues that this chapter’s stated location, in and around the tribe of Ephraim, is a better match for the story of the birth of Samuel than anything in the second half of the book of Judges.

What’s Spectacular: These days, a shibboleth refers not just to the infamous anecdote in this chapter, but to any phrase that distinguishes one group of people from another. An example I’ve discovered in my life has to do with how I refer to a carbonated soft drink. Growing up in Denver, I called it either “pop” or “soda pop”. Later, during the 10 years in which I lived in New York City and New Jersey, I adapted to calling it “soda”. Then, upon moving to the South, I was advised that most locals just call it “Coke”. And now, honestly, I don’t know what to call it.

As inconsequential as all that may be, I feel that shibboleths can be a joyful way to celebrate cultural uniqueness. It’s remarkable how so many subsections of the United States use different terms to identify the same thing. As much as we may value the notion of “speaking the same language”, simple linguistic nuances can enable a group of people a sense of pride for where they came from and where they live. While we strive in many ways to be more united, it doesn’t mean we have to be exactly the same.

Shabbat Shalom!

Is It Read At Synagogue?: Yes; depending on regional tradition, some or all of this chapter is read as the companion Haftarah of the Torah portion of Hukkat, which is found in the middle of the book of Numbers.

Famous Quotes/Phrases: It’s not exactly famous because of this chapter, but there is a bizarre connection between the initial description of Jephthah in Verse 1 (“an able warrior, who was the son of a prostitute”) and the opening lines of the Broadway show Hamilton (“How does a bastard, orphan, son of a whore …”). Suffice it to say that it will be a long time, if ever, before we see Jephthah: The Musical.

Basic Plot: It has to be said: This chapter’s conclusion contains one of the most disturbing events in the Hebrew Bible. And as I mentioned above, the chapter doesn’t exactly start on a happy note either. As a child, Jephthah is ostracized by his half-brothers, and he moves away from his home to pursue unsavory mischief. But when the Ammonites attack Israel, the half-brothers return to him and beg him to lead them in battle, and Jephthah accepts in exchange of a promise to lead the Israelites after winning on the battlefield.

Jephthah corresponds with the king of the Ammonites, who accuses the Israelites of seizing their land. Jephthah argues otherwise, but the Ammonites ignore his reply. With battle inevitable, Jephthah swears that if his army is victorious, he would offer to God the first being that greets him upon his return home in Mizpah. The Israelites route the Ammonites, but when Jephthah comes home, he’s immediately greeted by his daughter. Jephthah despairs at what he has promised, but his daughter insists that he follow through on his vow. She asks to sit with her friends for two months to mourn that she will never be intimate with a man, and then submit to her father’s promise.

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What’s Strange: Um, how about all of it? Jephthah is a sympathetic character at the start of this chapter — he obviously doesn’t ask to be born from infamous parentage, not to mention to be treated with cruelty by his half-brothers. But why in the world does he make such a foolish vow? And when he realizes that it means offering his one and only child, how dare he blame his daughter for exiting his house too soon (as he does in Verse 35)?!

What’s Spectacular: It should be noted that there is a way to read this story that isn’t quite so monstrous; in his book Jephthah and His Vow, David Marcus notes that there are some scholars who don’t necessarily believe that Jephthah actually has to kill his own daughter in order to fulfill his vow; instead, some suggest that his daughter “only” has to live the rest of her days alone. He writes, “The suggestion is that since she will be spending the rest of her life in seclusion she will not be able to be with her friends anymore.”

Regardless, Jephthah makes a foolish decision that inadvertently destroys the life of a loved one. At minimum, this story is a cautionary tale to warn us to be careful with our words, especially words that are meant to be a promise. As many of us will spend these next few days among family and friends from far and wide, we are advised to speak with care and intention, a lesson Jephthah learns far too late.

Wishing y’all a meaningful Thanksgiving and Shabbat Shalom!

Is It Read At Synagogue?: No.

Famous Quotes/Phrases: I don’t know if it’s famous, but it should be … in Verse 4, we learn that the judge Jair had 30 sons “who rode 30 burros and owned 30 boroughs” in Gilead. If you think that the English translation was trying to have a little fun with this wordplay, it’s only because the Hebrew translations of those two words are also puns.

If you don’t like puns … I don’t know what to tell you. They’ve been with us since the beginning of time.

Basic Plot: The ensuing 45 years in Israelite history are summarized quickly, as we learn of a judge named Puah who rules for 23 years and a judge named Jair who rules for 22. Other than the anecdote about Jair’s sons, we barely know anything about either of these leaders.

The Israelites return to their familiar bad habits, worshipping seven different types of alien gods. In response, God allows the Philistines and Ammonites to conquer them, making the Israelites miserable for the next 18 years. When the people cry out to God, though, divine forgiveness is not automatic; God recounts all the times the Israelites had been delivered, and refuses to do it again. Calling God’s bluff, the Israelites get rid of their idols and plead more. God apparently has a change of heart, and the people ready themselves for battle with a yet-unnamed leader.

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What’s Strange: An inconsistency throughout the Hebrew Bible involves the identities of the nations surrounding the Israelites in the Promised Land. For instance, the seven nations mentioned early in this chapter differ somewhat to similar lists found in Deuteronomy. In other words, there are always threats to the Israelites, but according to Lawrence M. Wills in his book Not God’s People: Insiders & Outsiders in the Biblical World, their identities evolve as the years pass. He writes, “The list in Judges is composed solely of peoples bordering on Israel that still existed at the time of the composition of the Deuteronomistic History; one might say, they are what Canaan had become, real-time equivalents to the mythologized pre-Israelite nations.”

History doesn’t happen in a bubble; just as the Israelites evolve, so too do those around them.

What’s Spectacular: I was struck by the way God responds to the Israelites’ initial pleas in this chapter. God sounds more like an exasperated friend than an almighty being. “When you cried out to Me [previously], I saved you from them,” God says. “Go cry to the gods you have chosen; let them deliver you in your time of distress!” And then, when the people cry out again, God seems to simply back down, as the text tells us that God “could not bear the miseries of Israel.”

To put it bluntly, God sounds downright human in this chapter, not above the inconsistent feelings that mark human behavior. Perhaps this is a shocking thing to say, at least theologically. But it also illustrates our Sages’ contention that God feels linked to Israel, no matter how many times it strays from the commandments. Our rabbis ask us to imitate God in the best ways possible, and perhaps the message here is that if God can get exasperated, so can we — and if God can be moved to forgiveness, so can we as well.

Shabbat Shalom!

Is It Read At Synagogue?: No. Could you imagine how long that would take? (Just kidding … for the most part.)

Famous Quotes/Phrases: None that I could identify, but I have to admit that I giggled when I read Verse 55: “When those on Israel’s side saw that Abimelech was dead, everyone went home.” It sounds like a group of people tired of drama, and not exactly enamored with Abimelech or his memory. Or maybe just tired.

Basic Plot: As we mentioned last week, Gideon had 71 sons. After his death, one of them, Abimelech, decides to seize power by asking the people of the town of Shechem whether they would prefer that he take charge or share power with his brothers. The Shechemites respond in favor of Abimelech, and, feeling empowered, he engages some sketchy people to kill his 70 brothers. Only one brother, Jotham, survives, and goes into hiding. Abimelech is proclaimed king by the Shechemites.

When Jotham hears this, he emerges from his hiding place, and delivers a speech involving a parable about trees seeking out leadership. In this parable, several types of trees decline to become the king of the other trees, until a thornbush agrees, threatening to destroy anything that would dare dispute its status. Jotham compares Abimelech to this thornbush.

Abimelech remains in power for three years, after which God causes the people to oppose him. The opposition is led by Gaal son of Ebed, who engages troops to fight Abimelech and his men. A destructive battle ensues which lays waste to the city of Shechem, but when Abimelech advances to the city of Tebetz, a woman drops a millstone on Abimelech’s head, causing him to die.

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What’s Strange: If you look at the chapter’s final verse literally, the phrasing feels odd: “And as for all the evil of the men of Shechem, God brought [it] back on their head[s], and the curse of Jotham son of Jerubaal came to them.” In his book Patterns of Sin in the Hebrew Bible: Metaphor, Culture, and the Making of a Religious Concept, Joseph Lam notes that this is one of several times in which sin is described as an object that falls upon one’s head. Lam writes, “[T]he metaphor entails (at least) two elements: that God is the ultimate judge who assigns sins’ punishment upon the wrongdoer, and the punishment itself is akin to an object, the deeds themselves, being placed (or hurled) upon the sinner.”

What’s Spectacular: This is of course not the only time this chapter includes a metaphor; Jotham’s speech involving the trees deserves some unpacking. The trees that seek out a king first goes to the olive tree, then a fig tree, then a vine, all of whom decline their offer to reign sovereign. In doing so, they each acknowledge that they bring unique gifts to the world, and don’t wish to diminish those gifts by taking responsibility over the rest of their species.

We can learn from this that while we rely on leaders to set agendas for our society, we rely on so many others who are not necessarily in charge. Whether or not we think of ourselves as leaders, we have the power to do basic acts of kindness and creativity that can directly impact others’ lives for the better. Just like an olive tree can be satisfied by providing rich oil, a fig tree can be satisfied by providing sweet fruit, and a vine can be satisfied by providing tasty wine, we are encouraged to be satisfied with the gifts we provide that gladden the hearts of the people we love most.

Shabbat Shalom!

Is It Read At Synagogue?: No.

Famous Quotes/Phrases: There’s an intriguing parallel between Gideon’s last recorded request and Aaron’s actions during the episode of the Golden Calf: In each instance, he asks the Israelites to give him jewelry, which he melts down to create an item. And in both cases, the people wind up worshiping that item. Strangely, while the Israelites are punished for their worship of the Golden Calf, the people don’t seem to suffer anything directly for worshiping the ephod that Gideon makes.

Basic Plot: This is the last chapter of the story of Gideon, and it frequently focuses on his interactions with people who resist him. First, men from the tribe of Ephraim complains that they aren’t invited to take part in recent battles. Gideon flatters the tribe’s great accomplishments, and this mollifies the Ephramites. Next, as Gideon pursues the fleeing Midianite kings, he asks two neighboring peoples to feed his soldiers; upon their refusal, he promises vengeance, and later follows through on those promises. Gideon captures the Midianite kings, and invites his oldest son to kill them. But his son is too timid, so Gideon finishes the job.

With Gideon’s conquest complete, the Israelites ask Gideon and his descendants to rule over them. Gideon declines, reminding them that only God can rule over them. He returns home, fathers 71 sons (!), and retires for the final 40 years of his life. These are tranquil years for Israel … which promptly end upon Gideon’s death, descending into idolatry again.

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What’s Strange: It’s notable how the Israelites’ return to idolatry is described. As Stephanie Lynn Budin explains in her book The Myth of Sacred Prostitution in Antiquity, Verse 33 of this chapter is one of a half-dozen times in the Hebrew Bible that describes worshiping idols as “prostituting” oneself. It’s reminiscent of language used in the book of Hosea, who used graphic images of an unfaithful woman to describe how Israel cheats on God.

What’s Spectacular: We’ve learned more about Gideon than any other Israelite judge up to this point, and one can make a good argument that he is the best of them all, or at least among the best. In spite of some violent tendencies, he seems to be somewhat humble. But perhaps he takes his humility too far, mainly because he declines to lead Israel after winning on the battlefield. In his book Good Book, David Plotz argues that Gideon should have taken the job. “Religions are always leery of government,” he writes, “fearing that secular rulers will claim powers that ought to belong to God. But Judges is brutal evidence that the absence of government is much worse than government.” After all, the Israelites always seem to fall into their worst habits once it becomes leaderless again.

It’s reminiscent of a teaching from Pirkei Avot (The Ethics of the Fathers): “Rabbi Hanina, the vice-high priest, said: ‘Pray for the welfare of the government, for were it not for the fear it inspires, every man would swallow his neighbor alive.’” Certainly, any form of government needs to contain some degree of authority for it to be effective. Yet fear need not be a government’s dominant quality. As we stand on the precipice of a transfer of power, may we appreciate when a government leads with proper authority and question when it leads with too much fear — and be willing to know and acknowledge the difference.

Shabbat Shalom!

Is It Read At Synagogue?: No.

Famous Quotes/Phrases: The vast number of camels belonging to the Midianite, Amalekite, and Kedemite troops are described in Verse 12 “as numerous as the sands on the seashore”, recalling the promise made to our forefathers’ and foremothers’ descendants in the book of Genesis.

Basic Plot: Waiting to engage in battle, God instructs Gideon to dramatically reduce the number of Israelite troops so that God will receive proper credit to God the imminent victory (more on that in a moment). First, Gideon releases all fearful soldiers — 22,000 of the 32,000 assembled. That isn’t enough for God, so Gideon is instructed to take the remaining troops to a stream of water. There, 300 of the soldiers drink the water in the same manner as a four-legged animal; God identifies these “lappers” as the ones who will fight for Israel.

Gideon spies on the enemy camp and overhears one soldier describing a dream he had just had foretelling an Israelite victory. Bursting with newfound confidence, Gideon leads his remaining soldiers into battle, each carrying a shofar and a torch. The battle is a decisive Israelite triumph.

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What’s Strange: At the start of the chapter, we find that Gideon is also known by a different name, Jerubbaal. This is a reference to an incident in the previous chapter, in which Gideon destroys an altar of the idolatrous deity Baal. This name is given to Gideon by the Baal-worshiping townspeople, which represents one of the few times (if not the only time) in the Hebrew Bible that Israel’s adversaries bestow an additional name onto an Israelite character.

What’s Spectacular: God explains to Gideon that the reason why he must go to battle with only 300 soldiers is so that Israel won’t assume that their victory on the battlefield is due to their fighting prowess, but rather due to a remarkable act of God. At least, that’s what the text tells us; but Richard D. Nelson, in his book Judges: A Critical and Rhetorical Commentary, claims that God does this so that Gideon believes in God’s power.

If we take Nelson’s view, this chapter stands in contrast to the previous chapter, in which Gideon asks God for a reassuring sign on three different occasions. Now, in this chapter, God is providing Gideon with proof before Gideon requests it. What’s more, the dream Gideon overhears is another unsolicited sign.

Why would God provide Gideon with even more proof when he hasn’t even requested it? This can be compared to how any of us act when we really know another person. When we truly understand someone else, they don’t have to ask for the things they need from us — we can provide them before they say a word. God seems to know Gideon well enough to continually offer him assurances that he’ll be successful, and now doesn’t have to wait for Gideon to request them. May we strive to achieve that same level of understanding the people we care about.

Shabbat Shalom!

Is It Read At Synagogue?: No.

Famous Quotes/Phrases: Gideon, this chapter’s main character, is unafraid to challenge Divine instructions, though, like Abraham in Genesis 18, he tries to tread lightly. Gideon’s plea that God “not be angry with me if I speak just once more” in Verse 39 is the same sentiment expressed by Abraham to God in Genesis 18:30.

Basic Plot: Following the age of Deborah and Barak, the Israelites again turn against God, leaving themselves vulnerable for the Midianites to defeat them. This time, neighboring Amalekites and Kedemites also contribute to decimate Israel, and once the Israelites cry for deliverance, God sends “a certain prophet” (we don’t know who) to excoriate the people.

An angel of God finds a man named Gideon from the tribe of Manasseh and informs him that he will lead the people to redemption. Gideon responds with skepticism, wondering aloud where God has been. When the angel remains insistent, Gideon asks for three different signs from heaven to show that God is truly with him. As these signs are revealed, Gideon tears down an altar of the alien god Baal and builds a similar one dedicated to God. He gathers troops from other Israelite tribes to prepare for imminent battle.

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What’s Strange: It’s not always easy to keep track of who exactly is speaking to Gideon. In his book The Bodies of God and the World of Ancient Israel, Benjamin D. Sommer points out that the being is sometimes identified as a God’s messenger and other times as God’s self. “The text seems self-contradictory only if one insists that an angel is a being separate from Yhwh,” Sommer writes. “On the other hand, if one can understand an angel as a small-scale manifestation of God or even as a being with whom Yhwh’s self overlaps, the text coheres perfectly well.”

In other words, God’s dialogue with Gideon is consistent; all that changes is the form, and the title, that God assumes.

What’s Spectacular: Some have argued that Gideon is one of the Hebrew Bible’s most admirable characters. We’ll have to read the next two chapters of Judges to evaluate this claim, but given what we know from this chapter, Gideon’s leadership origins feel more Moses-like than anyone since Moses. He’s unafraid to question what God tells him, and he requires visual signs of God’s commitment before he can commit to leading the people to freedom.

In a broader sense, Gideon’s skepticism is just one example of a grand biblical tradition of … well, why don’t we call it the Reluctant Pioneer. As mentioned above, both Abraham and Moses periodically challenge God. Jacob is awed by God while dreaming of the ladder to heaven, but still feels that he needs to make a deal with God before accepting his destiny. Later, prophets such as Isaiah and Jeremiah question their qualifications before taking on their roles, while Jonah openly defies God’s call to prophesize.

Certainly not every Israelite leader takes on the role reluctantly. But our text’s normalization of this kind of skepticism can be seen as reassuring to the biblical reader. It’s okay to not adopt every religious teaching on face value. It’s fine to wonder where God is in our lives and to question where God is. As long as we continue our conversations with our tradition, blind acceptance is not required — in fact, the one who questions is often the ones who receives the greatest rewards.

Chag Sameach, and soon afterward, Shabbat Shalom!

Is It Read At Synagogue?: Yes — this chapter is the second part of the Haftarah for the Torah portion of Beshallach.

Famous Quotes/Phrases: The phrase “the mountains quaked” in Verse 5 is repeated in numerous Psalms. It’s one of the Hebrew Bible’s more evocative ways of describing how God’s actions cause nature to work in exceptional ways.

Basic Plot: This chapter is a celebratory poem, one of 10 biblical passages termed by our Sages as “songs”. It’s commonly known as the Song of Deborah, and it celebrates the events that take place in the previous chapter. Deborah and Barak sing the song together, just as they team up to succeed on the battlefield. A couple of highlights from the song include a recounting of tribes that contribute to the victory (more on that in a moment) and an examination of Yael’s defeat of Sisera. A postscript informs us that “the land” would be tranquil for the next 40 years.

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What’s Strange: The list of tribes mentioned in the song is curious because (a) some of the tribes it mentions aren’t tribes at all — at least, not the names of the tribes we know: one is named “Machir” and another is called “Gilead”; and (b) it doesn’t mention all 12 tribes. On this latter point, in a commentary on the Book of Judges, A.D.H. Mayes marvels at how the tribes of Judah and Simeon are ignored. “[I]t is reasonable to assume that the common Israelite consciousness of this period did not extend to these southern tribes,” Mayes writes. “[I]t is clear that ‘Israel’ as far as the traditions of Judge are concerned was located mainly in central west Jordan, extending also to Galilee and into east Jordan. The Judean area, which even later shows its distinctiveness from the others, does not come within its view.”

What’s Spectacular: The inclusion and exclusion of particular tribes chips away at the commonly-held illusion that every Israelite struggle means the same to every Israelite. We tend to picture the ups and downs of biblical episodes as something that reverberates on a national level, yet much of what is described takes place among only a portion of people, and sometimes not even in the public sphere. In other words, ancient Israel is not as homogenous as we often think. Rather, it is a relatively loose confederations of families with common ancestors but diverging experiences and perspectives.

Kind of like the Jewish world now, eh?

I’m not saying that Jewish unity is an unreachable goal. But when there are chances to share common experiences, it behooves us to take them. Sukkot, Shmini Atzeret, and Simchat Torah — the former of which begins this evening — is one such opportunity. No matter what your Jewish background, we are all taught that being Jewish is a privilege not without vulnerability. When we sit in a Sukkah, we acknowledge our tenuous place in the world while at the same time celebrating the chance we have to share that moment with Jews around the world. I hope you’ll take advantage of that opportunity.

Chag Sameach, and soon afterward, Shabbat Shalom!

Is It Read At Synagogue?: Yes — this chapter is the first part of the Haftarah for the Torah portion of Beshallach. More on that next week.

Famous Quotes/Phrases: Barak’s statement of “If you will go with me, I will go” sounds awfully similar to the famous quote from Chapter 1 of the Book of Ruth, “wherever you go, I will go.” Both examples are signs of loyalty and confidence during perilous times.

Basic Plot: Ehud has died and, wouldn’t you know it, the Israelites resort to sin again. This time, the Canaanite king, Yavin, conquers the Israelites with the aid of his general, Sisera, and oppresses them for 20 years. But now, the Israelites, for the first time in recorded history, are led by a woman, the prophetess Deborah. Knowing that it is time to defeat Yavin, Deborah summons a man named Barak to lead the Israelite army. Barak implores Deborah to accompany him, and the two lead the people to a resounding victory. Sisera, meanwhile, flees to the tent of Yael, who kills Sisera with a tent peg (more on that in a second) while he is sleeping.

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What’s Strange: The last two chapters have described Israelite military victories with the use of somewhat underwhelming weaponry — Yael’s tent peg is but one example. In his book The Military History of Ancient Israel, Richard A. Gabriel argues that this is a sign that the nation is a fair bit weaker than it is during the time of Joshua. In other words, every time the Israelites are conquered by a different king, they emerge from this moment a little diminished.

What’s Spectacular: This chapter’s lesson of diminishment is a helpful reminder this week as we have seen the one-year anniversary of the October 7th attacks come and go. No matter how many strides Israel makes in defending itself, there are still scars that come from the toll of war — scars carried by those taken hostage, and by innocent civilians in both Israel and Gaza caught in the fire of war. Just as we spill a bit of wine from our Kiddush cups during the Passover seder when remembering the suffering of the innocents, our cups will always be a little less full due to the events of the past year.

This chapter is also a reminder that there are consequences when we make mis-steps, even when we recover from them. As we are only hours from Yom Kippur, it may be all too easy to say that, when we don’t live up to our best selves, we can simply repent next year and all will be well. Undoubtedly, rebirth and renewal are always possible, but it doesn’t mean that our mistakes are always completely erased. May that idea help us to dedicate ourselves to reach our goals of living up to our ideals in the new year.

Shabbat Shalom, and wishing you an easy fast and a G’mar Hatimah Tovah!

Is It Read At Synagogue?: No.

Famous Quotes/Phrases: How appropriate that, on the precipice of Rosh Hashanah, we have a mention of a shofar, which the judge Ehud sounds to rally Israelite troops against the Moabites. It’s another example of how the shofar is used for numerous purposes in biblical times, not just as a seasonal call for repentance.

Basic Plot: With the cycle of sin and repentance established in the previous chapter, we see how it plays out in the early days after Joshua’s death. The surrounding peoples (who remained in the land to “test” the Israelites) lead the Israelites to intermarriage and idolatry, and in response, God sends a king named Cushan-rishathaim (try saying that five times fast) to conquer them and rule over them for eight years. Once the people cry out for help, God sends Othniel — Caleb’s son-in-law whom we met in the Book of Joshua — to defeat Cushan-rishathaim and to serve the next 40 years as Israel’s first official Judge.

After Othniel dies, the Israelites descend into wrongdoing once again, and this time, King Eglon of Moab conquers them and rules over them for 18 years. After the Israelites’ cry for help, the new hero is a Benjaminite named Ehud. The story of Ehud killing Eglon is one of the least pleasant in the entire Hebrew Bible … in lieu of giving you all the gory details here, I’ll just say that it involves a stabbing in a bathroom. Ehud leads the Israelites into battle, and the army kills 10,000 Moabites, winning the nation independent rule that will last for 80 years, with Ehud and later Shamgar at the helm.

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What’s Strange: There’s a bit of doubt whether Othniel actually belongs in this story. In his translation and commentary on Judges 1-5, Barnabas Lindars, S.S.F., quotes several sources (including the ancient historian Josephus) indicating that a man named Kenaz is actually the first judge of Israel. One theory is that our tradition teaches that there were 12 official Israelite judges, and that Othniel is mentioned in the Bible because he is a a member of the tribe of Judah. Lindars disagrees, saying, “It is better to suppose that the reason for the choice of Othniel was continuity [in leadership] with Joshua.”

What’s Spectacular: We don’t tend to talk much about Ehud when recounting biblical heroism, but it’s worthwhile to consider his place among our most impressive characters. We read that he is a left-handed Benjaminite, which makes him an unlikely warrior; the world has always (at least until about 100 years ago) been heavily biased against left-handed people, and the tribe of Benjamin is always depicted as one of the least prestigious. So it shouldn’t surprise us that Ehud must use guile and subterfuge to get to King Eglon, kill him, and escape in one piece. He overcomes his disadvantages to restore the Israelites to power.

It’s significant that Israel is once again in the position of the underdog. Throughout the Book of Joshua, the Israelites romp their way through battle after battle, facing little credible resistance. But their missteps after Joshua’s death leaves them oppressed once again, and in need of a rescuing hero. Thousands of years later, Jews often feel like they’re the underdog, often with good reason. And sometimes, it’s when we’re at our best when we are in this position. Maybe the key to sustained success is not to sabotage our position in life with avoidable mistakes — but to always think that we’re behind the proverbial 8-ball. In other words, let’s work for our success as if we’re the underdogs, and later discover that we’ve been winners all along.

L’shanah Tovah, and thereafter, Shabbat Shalom!

Is It Read At Synagogue?: No.

Famous Quotes/Phrases: When describing how the generation after Joshua “לֹא יָדְעוּ אֶת-ה׳” (lo yad-u et Adonai), “had not experienced [the deliverance of] Adonai,” it’s an eerie echo to Exodus 1, in which an identical phrase introduces the new Pharaoh by saying he “knew not Joseph.” And as in Exodus 1, it means that tough times lie ahead.

Basic Plot: This chapter reads as an overture for the entire book of Judges. It starts with a brief scene: An angel speaks to the Israelites, claiming that they hadn’t followed the covenant, and as punishment, the foreign peoples remaining in the land now stand poised to conquer and oppress the Israelites. This news alarms the people, who wail and offer sacrifices to God. The narrative takes a step back and informs us that while the people behave themselves during Joshua’s lifetime, they turn to idolatry after his death.

The text then describes the defining characteristic of the entire book: the repeating cycle of sin, punishment, repentance, and redemption. Whenever the Israelites turn away from worshiping God, God sends a foreign army to conquer them. Then the Israelites beg for forgiveness, prompting God to choose a leader to vanquish their conquerors. After the leader dies, the cycle starts all over again.

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What’s Strange: Marvin A. Sweeney has a bold take on the start of this chapter, as he writes in Tanak: A Theological and Critical Introduction to the Hebrew Bible: “[This chapter] raises some troubling theological problems in the portrayal of YHWH. In Joshua, YHWH defeated Israel’s enemies; in Judges, Israel is unable to do so on its own and gets no support from YHWH. Such a scenario points to at least some degree of failure on YHWH’s part [emphasis mine]; rather than act decisively on behalf of Israel as in the book of Joshua, YHWH chooses instead to place the blame on Israel for its own weakness and vulnerability while YHWH does nothing to help.”

What do you think of Sweeney’s opinion? Does God share responsibility for the peoples’ descent into idolatry? If so, how much?

What’s Spectacular: I couldn’t help but think about cycles today while watching parts of the final home game of the Oakland Athletics. In case you don’t know, the A’s are planning to play the next three baseball seasons in Sacramento, CA, and then move to a new stadium in Las Vegas. This is just the latest example of a baseball team owner moving a team because he was unable to secure funding for a new stadium in the previous city. Today’s sellout crowd at The Coliseum in Oakland cheered on their team with bittersweet tears, as they said goodbye to 57 years of A’s baseball in their hometown. It’s hard not to feel bad for the fans.

Still, I wonder whether this goodbye will be permanent. A baseball team is only as competitive as its owner chooses to be, and while John Fisher has decided to take the Athletics elsewhere, there are other wealthy baseball fans who might bring a Major League team back to the area. Many cities have lost their team but later gained another; to name just three examples, Milwaukee lost the Braves but then got the Brewers, Seattle lost the Pilots but then got the Mariners, and Washington, D.C. had two different Senators teams before inheriting the Nationals. I wouldn’t be surprised if Oakland gets another team one day — in fact, I hope it will.

In other words, these things tend to be cyclical. I recognize that this thought would provide little solace to a broken-hearted A’s fan today, but just like the many ups and downs in the Book of Judges, the way things are rarely stays the same. We just have to hope that our low moments are few and far between.

Shabbat Shalom!

Is It Read At Synagogue?: No.

Famous Quotes/Phrases: The very first verse of the book of Judges notes the Israelites asking the question, “Which of us shall be the first to go up against the Canaanites and attack them?” As Barry G. Webb notes in his book The Book of Judges: An Integrated Reading, this phrase will be asked again in slightly different forms in the middle and at the end of the book, giving the events of this book a sort of “envelope structure”.

Basic Plot: For the most part, this chapter deals with events we read about in the book of Joshua. The tribe of Judah, accompanied by the tribe of Simeon, decisively win a series of battles in the Promised Land against previous inhabitants. Once again, we find the account of Caleb and his daughter (now called “Achsah” instead of “Achash”), in which she marries Othniel and then demands — and receives — a gift of land. And we once again read that the land, contrary to certain passages in Joshua, is not completely free of foreign inhabitants, as certain Jebusites and numerous Canaanites remain. So much for the neat and tidy ending to the Book of Joshua.

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What’s Strange: In a gruesome sign of things to come, the fighters of Judah conquer the city of Bezek, then capture the chief of the town — referred to as “Adoni-Bezek”, or the “lord of Bezek” — and cut off his thumbs and big toes. Why? According to Adoni-Bezek himself, it’s an appropriate punishment given his past indiscretions, as he says, “Seventy kings, with thumbs and big toes cut off, used to pick up scraps under my table; as I have done, so God has requited me.”

As unpleasant as this is, this kind of punishment, known as “a measure for a measure”, is pervasive in the Hebrew Bible. One of the better-known examples is when Jacob, who tricks his brother out of his birthright and his father into giving him blessings meant for Esau, is tricked by Laban out of marrying Rachel. Another is how the Egyptians, who drowns Israelite boys during their captivity, are forced to watch their soldiers drown in the Sea after the Israelites cross it. What’s rare about Adoni-Bezek is his voluntary admission that his punishment is fitting given his past behavior.

What’s Spectacular: We’ve entered a new book of the Hebrew Bible, and this chapter is a somewhat messy start. It’s sometimes hard to know whether the events described are chronological, and the anecdotes seem to be random. My theory is that this chapter is a veiled swipe at Joshua. For all of his successes, one thing Joshua neglects to do at the end of his life is endorse a successor. By contrast, once Moses realizes that he will die before entering the Promised Land, he entreats God to designate a new Israelite leader, which is how Joshua takes charge. And, as we’ve read, the transition between Moses and Joshua is practically seamless. Meanwhile, at the dawn of the Book of Judges, no one’s really in charge.

Spoiler alert: Though there are many ups and downs, this problem never really goes away in the book, leading to one of the most haunting sentences in the entire Bible. But we’ll have to get through the whole book to appreciate it to its full effect. Until next time …

Shabbat Shalom!

Is It Read At Synagogue?: Not in typical Ashkenazic congregations, but various customs in other communities dictate reciting at least some of its verses as the Haftarot for Lech Lecha and Vayigash (from the book of Genesis) and Nitzavim (from the book of Deuteronomy).

Famous Quotes/Phrases: There are numerous phrases familiar to those familiar with the Torah, but one I’d like to highlight comes in Verse 25: “וַיִכְרֹת בְּרִית” (vayikhrot b’rit), often translated as “made a covenant”. But more literally, it means “cut a covenant”. There are some examples — Genesis 15 comes to mind — in which other covenants refer to something actually being cut. I wonder whether the modern expression of “cutting a deal” is somehow related.

Basic Plot: The concluding chapter of the Book of Joshua begins with our title character gathering all of Israel at the town of Shechem. Joshua delivers a lengthy monologue he says comes from God, summarizing the history of Israel starting from Abraham’s father all the way up to their day. The monologue ends with an ultimatum: choose to serve God, or choose other gods. The Israelites immediately respond that, of course, they’ll serve God!

But Joshua doesn’t quite buy it; he declares that the people will turn away from God. The Israelites, though, are undeterred, and insist that they’ll be faithful. Joshua responds, okay, fine, but put away your other gods first. The people say they will, so Joshua makes a covenant on behalf of them, designating a stone as a “witness” of their promise.

Joshua dies at the age of 110 and is buried on his property. The book ends noting the final burial of Joseph’s remains (fulfilling a promise made to him way back in the book of Genesis) and of the High Priest Eleazar.

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What’s Strange: The back-and-forth nature of Joshua’s final national address feels awkward, especially since he directly challenges the Israelites’ declaration of fealty. But if anyone can legitimately doubt their faithfulness, it’s Joshua, who’d seen 40 years of complaints in the Sinai wilderness. It’s as if he’s channeling Moses one last time.

What’s Spectacular: In his book God, A Biography, Jack Miles notes that Joseph’s resting place (as well as Joshua’s) is in the tribe of Ephraim. “Ephraim and his brother, Manasseh, Joseph’s sons, constitute Israel par excellence, the chosen tribe within the chosen people,” Miles writes. “Joseph is home at last as the Lord’s plan comes to what seems a perfect consummation.”

It’s rare for anything in our lives to have a neat and tidy ending, and this is a classic exception that proves the rule. As I’ve noted in previous posts, there is unfinished business set into motion during the events of this book, and we’re a long way from resolving them. But before we start our examination of the Book of Judges next week, I suppose it can’t hurt to enjoy a moment of serenity in ancient Israelite history. Joshua certainly worked hard to achieve it.

Shabbat Shalom!

Is It Read At Synagogue?: No.

Famous Quotes/Phrases: Joshua’s statement in Verse 14 that he is about to go “the way of all the earth” is the same expression for death used by King David during his last words to his son Solomon (I Kings 2:2).

Basic Plot: We’ve made a time jump to the end of Joshua’s life, with the Israelites firmly in the land. Before his farewell address to the entire nation, Joshua gathers the Israelite leadership for some initial thoughts. His words are pretty much what you’d expect: God has protected us and will continue to as long as the people observe the commandments, but if your descendants mix with other nations too much, the local nations will threaten their sovereignty over the land. Just as God has given the people the land, God is equally willing to take them away from it if they stray from the covenant.

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What’s Strange: There are times when the book of Joshua very much feels like a sequel to the book of Deuteronomy, and other times when the former feels like its own entity. In his commentary on the Hebrew Bible, Robert Alter argues that Verse 6 of this chapter indicates a heavy influence of the Deuteronomist. The phrase “be most resolute to observe faithfully all that is written in the Book of the Teaching of Moses” recalls language common in Deuteronomy, and provides yet another link between Moses and Joshua.

What’s Spectacular: … or tragic, in this case. It was hard for me to read this chapter this week without fixating on the descriptions of tension with neighboring nations. Israel — in its ancient form, in its modern form, and every form in between — has never known an era devoid of external threats. Part of what makes last week’s senseless slaughter of six hostages by Hamas so hurtful is that we have read this story so many times in our history; the names and enemies may change, but the tale remains the same.

May the cycle of tension described by Joshua be broken, and may we one day remember the assassinations of Carmel Gat, Eden Yerushalmi, Hersh Goldberg-Polin, Alexander Lobanov, Almog Sarusi, and Ori Danino as the beginning of the end of that cycle.

Shabbat Shalom!

Is It Read At Synagogue?: No.

Famous Quotes/Phrases: The response of the two and a half tribes accused of treachery is notable in its absolute exasperation. They exclaim twice, “אֵל אֱלֹהִים ה׳” (El Elohim Adonai), “God, Adonai God!”. Apparently, it wasn’t enough for them to yell “Oh my God!” or “Oh God!” — they had to yell every Divine name they could think of. Quite impressive, if you ask me.

But the Minchat Shai comments that by mentioning all of these names in rapid succession, they include the names of God mentioned in reference to the Creation and the Revelation at Mount Sinai — in other words, they are embracing God both as Creator and Law-Giver. It’s meant to be a thorough expression of faith.

Basic Plot: We’ve talked about the tribes of Reuben, Gad, and half of Manasseh, who are granted their wish to settle east of the Jordan River in exchange for helping the Israelites conquer the Promised Land. Joshua informs the tribes that they lived up to their end of the bargain and sends them to their new homes with blessings. He had no idea what would happen next: these tribes build a conspicuously large altar next to the river.

A cadre of Israelite leadership (including the zealous priest Pinhas) marches to these tribes, enraged that they would do such a thing, and fearful that God would punish the whole nation because of this. The tribes respond that God approves the altar’s construction, and they had built it so that their descendants would maintain their spiritual connection and know that they had a share in Israel’s destiny.

Everyone seems fine with this explanation.

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What’s Strange: Excuse me, but huh? Why would Pinhas, of all people, have no problem with some of the tribes building a non-centralized worship center? And why would the Israelite leadership just take the eastern tribes’ word that this construction is Divinely-endorsed? Are the Israelites so desirous of communal tranquility that they’re willing to just say “Okay”?

Something doesn’t seem to add up.

What’s Spectacular: Maybe their trust in the eastern tribes is incredibly generous, even naive. After all, this is far from the last time the Israelites will engage in non-sanctioned worship. But perhaps the national leadership is trying to take an aspirational approach to their tribal neighbors. Maybe they don’t necessarily believe Reuben, Gad, and half of Manasseh … but they want to. It might not be the most prudent strategy, but there’s something to be said about believing in the people who had faithfully aided their conquest of the Promised Land.

Giving the benefit of the doubt might not always work out, but we sometimes need to try it to maintain important relationships.

Shabbat Shalom!

Is It Read At Synagogue?: There is an Italian custom to read the first eight verses of this chapter as the conclusion of the Haftarah of the Torah portion of Mattot, the second-to-last portion from the book of Numbers.

Famous Quotes/Phrases: The conclusion of the chapter reminds us that the land God had promised “לַאֲבוֹתָם” (la’avotam), “to their fathers”, is now in the Israelites’ possession. Remembering the promise made to our ancestors is a prominent feature of the Amidah, one of the key daily prayers in Judaism, as well as a recurring theme of the High Holidays.

Basic Plot: Pastures, pastures, and more pastures: we learn where all of them are in this chapter. The Levites, whose territorial rights are different than those of the 12 tribes, ask for room for their cattle to roam. The request is fulfilled, and so ends the lengthy process of assigning portions of land to the Israelites. The people are ready to live fully settled lives … almost.

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What’s Strange: Once again, we encounter the text’s bizarre claim that the Israelites now control the promised land completely, even though we’ve read several examples elsewhere in the book that the Canaanites are still hanging around certain areas where specific Israelite tribes live. We often think of the book of Joshua as a story in which everything ends in a neat and tidy way, and that is mostly the case, but it’s not absolute, and when we begin the book of Judges in a few weeks (spoiler alert), we’ll see that this unfinished business impacts the new cycle of leadership the Israelites must adopt.

What’s Spectacular: In the book Congregation (edited by David Rosenberg), Max Apple of Rice University views this moment in Israelite history with a wider lens: “All sons tremble before their inheritance, but Joshua has the hardest task. He cuts his teeth on history. When Joshua leads the tribes across the Jordan, childhood is over for Israel, but so is their status as refugees. The tribes will take the land and become a people, a great nation. Over the millennia, exile will become the destiny of their descendants, and the longing for return will fill the prayers of a hundred generations.”

I’ve sometimes said that the journey of the Israelites from the time of the Exodus mirrors that of moving from a child into an adult. When they leave Egypt, the children of Israel really are like children, being led from a bullying master to a more reasonable one. The subsequent encounter at Mount Sinai can be likened to their B’nai Mitzvah, and the years of wandering in the wilderness resembles teenage struggles (and frequent complaining). Then, Moses’ death and the transfer of leadership to Joshua can be seen as moving from high school to college. Now, as we near the end of Joshua’s leadership, college is almost over, and adult decisions await.

In the upcoming years, the Israelites will make plenty more mistakes, as all adults do. But just like adulthood, there will be less of a safety net than ever before. It will be a long time before they have a leader quite like Moses or Joshua.

Shabbat Shalom!

Is It Read At Synagogue?: There is an Italian custom to read this chapter as the bulk of the Haftarah of the Torah portion of Mattot, the second-to-last portion from the book of Numbers.

Famous Quotes/Phrases: There’s a running joke that half of the chapters of the Torah begin with the phrase, “וַיְדָבֵר ה׳ אֵל מֹשֶה לֵאמֹר” (Vay’daber Adonai El Moshe Laymor) “Adonai spoke to Moses, saying”. It’s a bit of an exaggeration — I don’t think the actual number approaches 50 percent — but it must feel familiar to read the exact same phrase at the stop of this chapter, only with Joshua’s name in place of Moses’ name.

Basic Plot: With the land assigned to Israelite inhabitants, it’s time for Joshua to take care of a bit of unfinished business. God had told Moses that the settled land would need to have several cities of refuge, places where people accused of manslaughter can flee so they can avoid any relatives of the deceased who might wish to kill the offender out of vengeance. They are allowed to stay in these cities when they stand trial and until the high priest who rules on the case passes away. Joshua chooses six such cities, three east of the Jordan River and three west of it.

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What’s Strange: The Talmudic tractate of Makkot explains further why these cities of refuge are important to ancient Israelite society: Many people whose loved one was killed, even unintentionally, believed that they had to avenge the death by killing the alleged perpetrator. The fact that these cities existed in ancient times reflected an ethical commitment to proper adjudication. While we don’t have cities of refuge in our society today, the very existence of the Witness Protection Program is evidence that this value survives up until this day, at least in some form.

What’s Spectacular: This law is one of many that reflect the realities of the human condition. While the desire for vengeance is understandable in many cases, acting on that emotion often doesn’t solve anything and only makes matters worse.

Like many emotions, though, the way we respond to it makes a big difference. I recognize this examples is trivial compared to the preservation of human life, but I’m amused by the story told of Ken Griffey, Jr., the Hall of Fame outfielder who spent his best playing years with the Seattle Mariners. As a young boy, Griffey Junior spent a lot of time in the New York Yankees clubhouse when his father, Ken Griffey, Sr., played for that team. The story goes that the Yankees’ management wasn’t kind to Junior and tried to prevent him from spending time with his father, and as a result, Junior swore that he would never play for the Yankees when he grew up.

So was it sweet for Griffey Junior when, in 1995, his team faced off against the Yankees in the American League playoffs? You bet it was, especially when he scored the winning run of the decisive game. But it’s important to remember that Griffey simply wanted to beat the Yankees on the field; he did not (that I know of) deride the team’s players off the field. Small measures of vengeance can feel great, but they don’t change what happened in the past, nor can they make us better people when we make our behavior negative as a result.

Shabbat Shalom!

Is It Read At Synagogue?: There is an Italian custom to read the final verse of this chapter as the beginning of the Haftarah of the Torah portion of Mattot, the second-to-last portion from the book of Numbers. This Haftarah continues with Chapter 20 and ends at Joshua 21:3.

Famous Quotes/Phrases: I’m not sure this phrase is famous, but the final verse of this chapter provides a sense of closure and summarizes Israel’s venture of assigning land to the tribes. The verse begins with the word “אֵלֶה” (ay-leh), meaning “these”, which is often a signal of the start or conclusion of a substantial list.

Basic Plot: The remaining tribes, other than Levi, are assigned areas in the Promised Land to live. There are three notable items (or, at least, three things that caught my eye). One, the tribe of Simeon must live within the territory of Judah. (More on this in a moment.) Two, the tribe of Dan is unable to secure the areas assigned to them, so they resort to making war on a nearby area called Leshem, which they conquer. And three, Joshua is granted land for himself; he chooses to settle in the town of Timnath-serah in the tribe of Ephraim.

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What’s Strange: Joshua’s choice of land is curious. The Talmudic tractate of Bava Batra points out that he is the only Israelite not assigned a territory by lot, and yet the area he chooses is called Timnath-serah because the town’s fruit was so rich, it rotted quickly. This does not sound like prime real-estate. Perhaps this is an example of Joshua taking after his predecessor Moses by acting humbly and taking a less desirable bit of land for himself. Or, maybe Joshua is so accustomed to life on the road that he isn’t great at spotting ideal permanent dwellings. Whatever the case, it’s bittersweet to think of Israel’s most successful field general living out the rest of his days in modest accommodations.

What’s Spectacular: Okay, so what has Simeon done to deserve territories enveloped by another tribe (Judah)? It’s reminiscent of modern states such as the Vatican City, which is located within Rome, or Lesotho and Swaziland, two sovereignties located within South Africa; it’s easy to forget that these are independent entities rather than a part of a larger nation.

It behooves us to go back to the book of Genesis. Simeon, Jacob’s second-born son, teams up with his brother Levi to destroy the city of Shechem after the kingdom’s prince assaults their sister Dinah. While Simeon and Levi claim that they are defending their sister’s honor, their father Jacob is nevertheless upset, and as Jacob lays dying, he vows to make it more difficult for Simeon’s descendants to consort with each other, lest they cause more mischief. According to Rabbeinu Bahya, this is why the tribe of Simeon is dispersed within the territory of Judah, ensuring a lack of cohesion.

And this begs the question: Why does this happen to the tribe of Simeon but not the tribe of Levi? Are they not both responsible for the downfall of Shechem? My presumption is that Jacob, or perhaps the writers of the biblical text, sees Simeon as the main instigator, while his brother Levi is more of a follower. This might explain why the tribe of Levi is placed in charge of Israelite ritual but not assigned a specific territory — in this role, they can place all of their energy following God’s commands. Meanwhile, Simeon, the more pro-active mischief-maker, must be neutralized with more intent.

This theory may or may not make sense, but it’s fair to say that our society is filled with some leaders and some followers, and we’re asking for trouble if we treat each type identically.

Shabbat Shalom!

Is It Read At Synagogue?: No.

Famous Quotes/Phrases: We see another couple of references to a drawing of lots, a practice made more famous by the story of Esther and the plot of the story of Purim.

Basic Plot: With the Israelites gathered in Shiloh, Joshua blames seven of the tribes for not taking possession of their portions of the land. He asks three men from each tribe to explore the unsettled land, report back to him, and then he would draw lots to decide each tribe’s precise territories. The Benjaminites are assigned first, and the boundaries and towns are recorded in the remainder of the chapter.

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What’s Strange: This item isn’t necessarily strange, but rather a neat bit of trivia: a town is mentioned in verse 26 called Moza. According to the Mishnah of tractate Sukkah, the Jewish people of Moza started a tradition at some point during the holiday of Sukkot in which they would gather willow branches on the final day of Sukkot, known as Hoshanah Rabbah. On that day, they established the practice of circling their sanctuary seven times while carrying these branches, and after their last rotation, they bashed the branches against the ground or another hard surface. This marked the end of Sukkot and the climactic moment of the High Holiday season, asking God to save us one last time.

This small-town practice is now observed by Jews around the world every year on Hoshanah Rabbah, and is perhaps the defining custom of the day.

What’s Spectacular: Joshua is getting a bit fed up. At least, that’s how I read his exhortations to the seven tribes who hadn’t established their territories in the Promised Land. What exactly are they waiting for? We could sympathize with the tribes of Judah, Ephraim, and Manasseh, who, in earlier chapters, each find their own way to deal with local alien people before putting down roots. But the other tribes don’t seem to have this same excuse.

I argued last week that Joshua had taken on the role of Head Cheerleader of the Israelites. Now, he seems to be Head of Nagging. He sounds like a parent, doesn’t he? A lot of us can relate to this. You almost want him to say, “Ugh, do I have to do everything for you?” While it’s not the most positive question, it’s sometimes the very thing we need to hear from an elder when we’re not at our best. A little bit of tough love might be just what we need to succeed.

Shabbat Shalom!