On Thursday, as you may have surmised from the title, we were at Sataf, which has one of my favorite views in all of Israel. I explained to the students that we are looking at something called a nahal, which is a dry river bed. This nahal is called Nahal Sorek, and if you open your Tanakh you'll see that this is where Delilah (of Samson and Delilah fame) lived. To this day it blows my mind to be able to read about a site where I'm currently standing and see that it's the same place that's mentioned in the Tanakh. I'm pretty sure the students felt the same way. (I think this is especially true for Americans where "old" can mean a couple hundred years rather than a few thousand, the norm in Israel).
Having received the Torah in our previous class we (Am Yisrael) headed for the promised land. Those of you familiar with the Tanakh are no doubt thinking to yourselves that I skipped a major part of the story. What about the 40 years of wandering? Actually, Am Yisrael went straight to Canaan. When we arrived we sent in 12 spies (one from each tribe) to check out the land. They sent back glowing reports of the land's fecundity. But, according to the spies, the land was inhabited by giants, and they were far too numerous to be defeated. Of the 12 only two were willing to trust Hashem and enter the land: Caleb and Joshua. While it's easy to judge people who specifically defy Hashem's will (though, seriously, how often do each of us really do what we think Hashem would want in our day-to-day lives?) we have to remember that this was an entire generation brought up as slaves. Not only were they slaves, but all of Am Yisrael had been nothing but slaves for generations. Perhaps this is why Moshe, who was never a slave, was able to lead Am Yisrael out of Mitzrayim (Egypt). At any rate Hashem realizes this generation isn't capable of conquering the land and so he sends them out to wander in the desert for 40 years until the entire generation dies off. For comparison, consider the fact that slaves outnumbered free people in the pre-Civil War American south, yet there were few major uprisings. Slavery is not only a physical condition; it's a state of mind. The only member of the slave generation who's going to get to see the promised land? Joshua.
We do our time out in the desert (with more than a little bit of whining) and finally after 40 years we come back to Canaan and are ready to cross into the land. But there's still one person with us who's not allowed to enter the promised land: Moshe. Hashem doesn't allow him to enter Canaan and sends him off to die alone on a mountain. Tough deal for Moshe. The text explains that this is punishment for an incident in the desert in which Hashem told Moshe to ask a rock for water but instead Moshe hit the rock. Another explanation purports that this is Moshe's punishment for killing an Egyptian (which he does when he sees the Egyptian beating a Hebrew slave). In either case this seems like a pretty harsh punishment. Moshe has not only been a faithful servant for the majority of his life, but he did it while putting up with 40 years of kvetching Jews! In my opinion a more compelling reason is that Hashem didn't want our ancestors to become the people of Moshe. Moshe led us out of Egypt, received the Torah and brought us to the holy land. It's easy to imagine the people starting to revere him as more than human. To prevent that from happening Hashem has Moshe pass the leadership to Yehoshua (Joshua) before Am Yisrael enters the promised land (and, by the way, as another point in Moshe's favor, how often does a leader end his tenure gracefully and pass along the leadership without any major problems?). This also explains why the text specifically says that we don't know where Moshe is buried; Hashem/the authors didn't want Moshe's grave to turn into a shrine. (I also like to believe that after Am Yisrael had gone into the promised land Hashem let Moshe go in and check it out, too, but there's no evidence for that.)
In the Tanakh the next part of the story is fairly straightforward; Am Yisrael, led by Yehoshua, enter and conquer the land in Israel. Unfortunately, there's no archaeological evidence that corroborates this story (which could, of course, just mean that we haven't found in yet). Recently other scholars have proposed that it was more of a social revolution. The Hebrews were a semi-nomadic group living on the edges of civilization who, for whatever reason (perhaps a drought or some other calamity), slowly became part of the Canaanite cities. Perhaps, as the Hebrews became part of the cities the Canaanites gradually adopted their monotheistic ways.
Whatever your view, one way or another Am Yisrael now goes through a drastic change. We are no longer wandering, but have a land of our own, and, on the whole, we settle down and become farmers. This entails massive changes throughout Israelite society. For example, an agricultural society will require different rules for social justice. In Leviticus 19:9 for example we learn that we're required to leave part of the harvest for the poor and the stranger (the corners of the field, for example). This is a mitzvah (commandment) that only makes sense within the context of an agricultural society. Now that we're working the fields, the Tanakh also tells us what sorts of crops we'll find in Israel, specifically mentioning the seven species (among others).
Having moved into an already-inhabited land, much of the fertile land in the valleys was already taken, and so much (if not most) of Am Yisrael's farming happens on the hillside. This requires terrace farming, which turns a hill into a series of steps, and was developed independently in several places throughout the world (like writing). Here's what it looks like at Sataf:
Having received the Torah in our previous class we (Am Yisrael) headed for the promised land. Those of you familiar with the Tanakh are no doubt thinking to yourselves that I skipped a major part of the story. What about the 40 years of wandering? Actually, Am Yisrael went straight to Canaan. When we arrived we sent in 12 spies (one from each tribe) to check out the land. They sent back glowing reports of the land's fecundity. But, according to the spies, the land was inhabited by giants, and they were far too numerous to be defeated. Of the 12 only two were willing to trust Hashem and enter the land: Caleb and Joshua. While it's easy to judge people who specifically defy Hashem's will (though, seriously, how often do each of us really do what we think Hashem would want in our day-to-day lives?) we have to remember that this was an entire generation brought up as slaves. Not only were they slaves, but all of Am Yisrael had been nothing but slaves for generations. Perhaps this is why Moshe, who was never a slave, was able to lead Am Yisrael out of Mitzrayim (Egypt). At any rate Hashem realizes this generation isn't capable of conquering the land and so he sends them out to wander in the desert for 40 years until the entire generation dies off. For comparison, consider the fact that slaves outnumbered free people in the pre-Civil War American south, yet there were few major uprisings. Slavery is not only a physical condition; it's a state of mind. The only member of the slave generation who's going to get to see the promised land? Joshua.
We do our time out in the desert (with more than a little bit of whining) and finally after 40 years we come back to Canaan and are ready to cross into the land. But there's still one person with us who's not allowed to enter the promised land: Moshe. Hashem doesn't allow him to enter Canaan and sends him off to die alone on a mountain. Tough deal for Moshe. The text explains that this is punishment for an incident in the desert in which Hashem told Moshe to ask a rock for water but instead Moshe hit the rock. Another explanation purports that this is Moshe's punishment for killing an Egyptian (which he does when he sees the Egyptian beating a Hebrew slave). In either case this seems like a pretty harsh punishment. Moshe has not only been a faithful servant for the majority of his life, but he did it while putting up with 40 years of kvetching Jews! In my opinion a more compelling reason is that Hashem didn't want our ancestors to become the people of Moshe. Moshe led us out of Egypt, received the Torah and brought us to the holy land. It's easy to imagine the people starting to revere him as more than human. To prevent that from happening Hashem has Moshe pass the leadership to Yehoshua (Joshua) before Am Yisrael enters the promised land (and, by the way, as another point in Moshe's favor, how often does a leader end his tenure gracefully and pass along the leadership without any major problems?). This also explains why the text specifically says that we don't know where Moshe is buried; Hashem/the authors didn't want Moshe's grave to turn into a shrine. (I also like to believe that after Am Yisrael had gone into the promised land Hashem let Moshe go in and check it out, too, but there's no evidence for that.)
In the Tanakh the next part of the story is fairly straightforward; Am Yisrael, led by Yehoshua, enter and conquer the land in Israel. Unfortunately, there's no archaeological evidence that corroborates this story (which could, of course, just mean that we haven't found in yet). Recently other scholars have proposed that it was more of a social revolution. The Hebrews were a semi-nomadic group living on the edges of civilization who, for whatever reason (perhaps a drought or some other calamity), slowly became part of the Canaanite cities. Perhaps, as the Hebrews became part of the cities the Canaanites gradually adopted their monotheistic ways.
Whatever your view, one way or another Am Yisrael now goes through a drastic change. We are no longer wandering, but have a land of our own, and, on the whole, we settle down and become farmers. This entails massive changes throughout Israelite society. For example, an agricultural society will require different rules for social justice. In Leviticus 19:9 for example we learn that we're required to leave part of the harvest for the poor and the stranger (the corners of the field, for example). This is a mitzvah (commandment) that only makes sense within the context of an agricultural society. Now that we're working the fields, the Tanakh also tells us what sorts of crops we'll find in Israel, specifically mentioning the seven species (among others).
Having moved into an already-inhabited land, much of the fertile land in the valleys was already taken, and so much (if not most) of Am Yisrael's farming happens on the hillside. This requires terrace farming, which turns a hill into a series of steps, and was developed independently in several places throughout the world (like writing). Here's what it looks like at Sataf:
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| Olive trees growing on terraces at Sataf |
Once we were settled in the land of Israel we were faced with new challenges, such as having to live among neighboring populations. This is problematic in at least two ways. First, it means we're now faced with other seductive religious and cultural ideas (a problem I imagine most modern-day Jews understand all too well). Second, the moment you're established in an area that has natural resources (such as good farmland) you're likely to face neighbors who want to take it. We see both of these problems in the next stage of Jewish history, which is called the Judges cycle (The main heroes are judges and it takes place in the book of Judges, creative naming, huh?). Am Yisrael is seduced by foreign gods (perhaps, for example, when we learned how to farm we also picked up the habit of asking the Canaanite gods for rain), Hashem uses one of our neighbors to punish us (Hashem lets them conquer us/defeat us in battle), and finally Hashem feels bad for our suffering and sends a judge to redeem us both physically and spiritually. The story of Devorah is representative of this cycle. Also, she obviously stands out because she's a female, unlike most of our heroes thus far (Debbie Friedman also wrote a song about her.)
Saving the best for last we went searching for the most critical thing at any Middle Eastern settlement: water. Eventually we found (ok I led us to it) the pool of water that the farmers used to irrigate the lower half of the hill. We imagined ourselves as ancient Hebrew who see a trickle of water emerging from the mountains and went searching for its source. In our case, rather than dig back into the mountain, we simply followed the thousands of years old tunnel back to the source of the spring, deep within the mountains.
There, we turned our flashlights off and marveled at the utter silence. We also sang "hinei mah tov" together in the darkness, which I hope was as spiritual an experience for the students as it was for me. Knowing how excited the students were to get back to their general studies classes (ok, maybe not THAT excited) I led them down the mountain to the bus.
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| stairs leaving Sataf |
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ReplyDeleteThe point of slavery being a "state of mind" not just something one becomes involved in, is a factual statement. Before reading the Tanakh, I certainly viewed slavery as people that take part in forced labor; just physical elements. However one who has experienced being a slave, in my opinion, isn't just physically destroyed. I visualized someone being born into slavery. If they do the forced labor continuously, it becomes routinely. I agree that the mental part of slavery is many times more hazardous to the aftermath than physical aspect. Everyone has heard of PTSD, but the fact that people accept and becomes accustomed to the abuse is what can damage the mind.
ReplyDeleteI absolutely agree with you with regards to having Israel as our classroom. Being able to read a story in the Tanakh and have you point and say that where we're standing is where it happened is like nothing else. It really brings my connection to our history to a new level. I'm not just reading the stories, I'm witnessing where things actually happened. I think that is what makes this class so special, especially the Tiyulim. We're not just sitting in a classroom and taking notes, but we're exploring the history and experiencing it in the most authentic way possible.Not only is it fun and interesting to see ruins, but it makes the stories real. The best way to talk about King David and his life are to go see where he lived. And we did that. How cool is that? It's really the best way to learn.
ReplyDeleteOne of the most incredible aspects of being on this trip is the fact that our classroom is our surroundings and environment. Everyday when we wake up in the holy land, in Israel, it's not just the notes that we take on a page that are beneficial to the lesson of the day. Even just waking up to a view like no other, knowing that years and years ago this land was inhabited by our ancestors, is a feeling that will never get old. For me, learning is so much more than listening to a lecture and writing notes. The way I learn is by experience, by visual pictures and images, feelings and hands on activities. To go on our Tiyulim and be standing in the same area that an ancient building structure was made, looking at the same massive rocks that were put in place thousand of years ago, but that still remain in tact today, brings the classroom to life. In the sense that almost everything I have been learning, especially being derived from the Tanakh, happened in Israel for the most part, when I'm able to look up from a text that I've been reading and see the actual, tangible place being described, it makes learning so much more meaningful.
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