Introduction to Sefer Shoftim
After Yehoshua’s death (year 2516) the Jewish people entered a new and relatively tumultuous era; without a king, without a ruler of Yehoshua’s calibre or pedigree, and even for some extended periods, without any leader at all. Within this era, fifteen ‘shoftim - judges’ filled this role; some were selected as leaders by common consensus and others by Divine appointment. Shmuel HaNavi, the author of Shoftim, describes how ‘each man did what was right in his own eyes’ (17:6). Despite the lack of leaders, there was not complete disorder; the Kohen Gadol and the Nevi’im implemented forms of leadership even in the absence of a shofet. Each tribe dwelt in their allotted land and had their own courts of law with their own Zekeinim (Elders).
Sefer Shoftim describes a repeating cycle that occurred during this 355 year period. This was the fulfilment of the predictions made by the Torah in Parshas Eikev. Hashem describes how He will settle the Jewish people in Israel and shower them with blessing. However, the pesukim (Devarim 8:14-17) say:
וְרָם, לְבָבֶךָ; וְשָׁכַחְתָּ אֶת-ה וְאָמַרְתָּ, בִּלְבָבֶךָ: כֹּחִי וְעֹצֶם יָדִי, עָשָׂה לִי אֶת-הַחַיִל הַזֶּה
Your heart will become haughty and you will forget Hashem. You will say in your heart that it was your own hands that made this wealth for you.
The cycles begin with the loss of a shofet, leading to the loss of guidance and thus adherence to Torah and mitzvos. The B’nei Yisrael would then sin as a nation and in turn Hashem delivered them into the hands of their various enemies, including the Pelishtim, the Midyanim and the K’naanim. In their distress, the Jewish People would remember Hashem and begin to return to Him, begging for salvation. In response, Hashem would send a Shofet to encourage the people to repent, with the people heeding this Divine call and repenting. Hashem would then use the shofet to implement His salvation from the invading nation, returning peace, tranquillity and Torah observance to the B’nei Yisrael. Once the shofet passed away, the cycle would repeat itself; sin, followed by oppression, the appointment of a judge, repentance and consequently salvation. The commentators discuss the nature, character and role of the Shoftim as the leaders; some argue that they were military leaders, others respect them as Talmidei Chachomim (wise scholars) and some commentators argue that they were a synthesis of both. The Radak writes that the people did not sin whilst they still remembered the great leaders and the miracles that they had witnessed when entering the Land with Yehoshua, only the subsequent generations fell in sin.
It is interesting to note how the cycle is reflected by the number 40; many of the Shoftim reigned for 40 years (e.g. Devorah) and Ehud reigned for 80 years - a double cycle. The number forty represents a process of birth and building from anew. The Maharal writes that it takes 40 days for the embryo to form into a foetus, it took 40 years for the B'nei Yisroel to go from their birth as a nation to entering Eretz Yisroel and a mikveh, a spiritual re-birthing process, must contain 40 Se'ah of water. So too, with each shofet, the Jewish people rebuilt and lived in tranquillity, serving Hashem, for forty years, after which they would forget Hashem and the cycle would begin again.
Another theme apparent in Sefer Shoftim is that the names of the characters and places reflect both their essence and purpose. (Brachos 7b). To give a few examples; Barak (meaning lightening) leads a blitzing attack. Gidon, (meaning 'to chop down'), defiantly cuts down the asherah tree of his father and is subsequently named Yeruba'al - 'let the Ba'al fight him', after his father decreed that if Ba'al was a real god, then Baal himself should avenge Gidon's actions. Yoash, (meaning to 'give up/renounce') was Gidon's father, who renounced his idolatrous practices. Avimelech, (meaning 'my father - the king') was the son of Gidon; he inappropriately accepts the role of 'king' after his father, who was worthy to be king, refused the offer. Yosam, (meaning 'orphan') was the only surviving son of Gidon after the other seventy are massacred. Ga'al ben Eved and Zevul have a dialogue in Perek Tes which is also reflected by their names.
Shoftim is not merely a historical account of 355 years, the underlying meaning inherent within the names and years are tremendously significant.
Finally, the events recorded are only the highs and lows, the events that require us to learn from them. Therefore, it is essential not to form a misguided understanding of this period. The majority of these years consisted of decades of the Jews keeping the Torah as they should and therefore Hashem rewarding them with tranquillity. Although the years of peace are not explored in detail, it is crucial to remember that they existed.