Torah reading is Hukkat (Numbers 19-22); Haftorah is Judges 11: 1-33
By Irv Jacobs, M.D.
LA JOLLA, California — This short prose excerpt from the Book of Judges relates adventures of Jephthah, a man societally rejected because of his birth out of wedlock. The story unfolds in which he becomes a welcome victorious military commander on behalf of the Israelites during the “Wild West” period of the Judges.It is noted that this story is classified as from the Former Prophets. However, in the text there is no prophecy, nor any individual identified as having such powers. I’d say the rabbis made a “stretch” in claiming this text as “prophecy.”
The relation of this selection to the parsha of Hukkat is that: Moses requested approval for safe passage for his wanderers through Edomite and Amorite territory (Num. 20-21), whereas in the Haftorah Jepthah makes clear that the subject disputed land had been in Israelite hands for centuries by “his” time. [1]
Such as it is, I shall proceed with a breakdown of the Haftorah text. I follow the sophisticated translation and interpretations of Emeritus Professor Robert Alter, of The University of California, Berkeley from his opus work, The Hebrew Bible, Volume 2 The Prophets, Book of Judges. [2]
He notes that “Judges” reflects an editorial splicing together of disparate materials, largely legends, edited together as late as the eighth century BCE, but attributed as historical of c. 1100-1000 BCE. A judge in this period was in fact a chieftain, i.e. an ad hoc military leader, even a guerrilla operative. He conducted battles against, and negotiations with, pagan entities, e.g. Ammonites. [3]
There is a fleeting mention in this Haftorah text of Israel’s drift into pagan practices, for which they were punished via defeats by enemies.
In the Haftorah, Jephthah is introduced as an illegitimate son of a Gileadite, who is ostracized by his legitimate brothers and the Israelite community. He proceeds to become a successful guerrilla brigand against the Israelites, only to be recruited by them to be their commander against the Ammonite foe. Other themes are also introduced, including a foolish vow that would lead to a commitment to “sacrifice” his own daughter.
I go now to the text:
“Jephthah, ‘a valiant warrior…son of a whore…(whose brothers) drove him out…and (he joined) no-account men [4] to harass Israel.
“…when the Ammonites did battle with Israel…the elders (recruited and) said to Jephthah, ‘Come be our captain, that we may do battle with the Ammonites…and you shall become chief for us…’
“And (so) Jephthah…to the king of the Ammonites…’What…that you have come to…battle (us)…? the king…said…’Israel took my land (years ago) when it came up from Egypt…give them back…”
“Jephtha (replied): (We) did not take…Moab and…land of the Ammonites…when (we) came…from Egypt (we) swung around them)…(then encountered) king of the Amorites (who refused passage through his land)…(and) did battle with Israel…(we won)…
“And…Jephthah (with God’s help, defeated) the Ammonites…”
Now comes the necessary upbeat end of the Haftorah.
“…Jephthah (had) made a vow to the Lord: ‘If You…give the Ammonites into my hand…, it shall be that whatever comes out the door of my house to meet me when I return…shall be the Lord’s, and I shall offer it up as a burnt offering.” [5]
This ends the Haftorah text. However in the very next verses of Judges (Ch.11: 34-35), “His daughter (came) out…he rent his garments, and said ‘Alas…I have opened my mouth to the Lord, and I cannot turn back…’” [6]
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This interesting, though puzzling, story has little to nothing of prophecy. It fleetingly acknowledges a common theme, that the Israelites had drifted into paganism, and were punished by temporary defeat/servitude to pagans.
As for conquests by the Israelites, there is no definitive archaeological evidence of such. Nor is such likely to ever appear. The settlement of the Israelite tribes was mainly peaceful, and mostly they occupied unoccupied parts of the country. “Whatever destruction is found archaeologically is probably the result of internal Canaanite conflicts—and wars against the (coastal) Sea People Philistine invaders. Most of the (conquest) stories in Joshua (etc.) are etiological fiction.” [7]
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[1] Etz Hayim, The Jewish Publication Society, 2001, New York, pp. 909-910.
[2] Robert Alter, The Hebrew Bible, Prophets Vol. 2, W. W. Norton & Company, New York, 2019, pp. 121-124.
[3] Ibid., Alter, pp. 73-74.
[4] Ibid, Alter, 121-122, Men on the margins of society with nothing to lose.
[5] Ibid, Alter, p. 124, A rash vow. Jephthah likely expected an animal to come out, to be sacrificed, hopefully a kosher one!
[6] Ibid, Alter, p. 125 The belief here is that vows to God are irrevocable.
[7] Three Conquests of Canaan, A Comparative Study of Two Egyptian Military Campaigns and Joshua, Ch. 10-12 in the Light of Recent Archaeological Evidence, Eero Junkkaala, ABO 2006, ABO Akademi University Press (Finland) (a 404 page opus).
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Irv Jacobs is a retired medical doctor who delights in Torah analysis. He often delivers a drosh at Congregation Beth El in La Jolla, and at his chavurah.