Samuel: Chapter 14

Cross over

the split between 

known and unknown

climbing up, standing still

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The leitwort of the chapter is "crossing" (a'v'r), and the story is replete with doublings: two craigs, two camps, a lottery that splits between two sides. We are arriving at an essential demarcation. 

The Oedipal hints introduced in the previous chapter now burst into the open. Jonathan "son of Saul" crosses to once again attack the Philistines--"but he did not tell his father." It is he who breaks his father's vow--and upon finding out that he has done so, criticizes his father for making it.  Saul's relation to his son is equally fraught. When Saul searches for the source of sin, his son's name is first on his lips, and he is quick to threaten death, revealing an underlying violence: "You shall be put to death Jonathan!"

For where once it was Saul, now it is Jonathan who goes on a quest with a "naar-boy" at his side. Jonathan, whose "heart" defines victory. If Saul was once given a series of three intimate signs from Samuel, Jonathan now defines his own sign--and is answered immediately. If Saul once channeled Samson's power by tearing apart an animal, it is Jonathan who now eats the honey, and Samson-like, attacks the Philistines in a lone quest.The prism of  Jonathan's story casts a different light on Saul's own. Saul set out on a quest for his father; Jonathan initiates. Saul asked his naar for advice, borrowing his money; Jonathan takes the lead, his naar following behind. Saul came to Samuel for guidance; Jonathan charges forth with faith. So quickly is Saul, the bright young hope, dimished. 

Retroactively, Saul's search for a seer becomes a dark portent, introducing his fatal flaw: the need to know (y'd'a)--another key word of this chapter. If Jonathan sets his own sign, Saul's camp revolves around petitioning for external knowledge, with the Ark, priest, and Urim veTumim all in attendance. The repeated invocation of the Ark of the Covenant, along with the reference to Pinchas's tragic son Icavod, takes us back to Israel's great defeat at the hands of the Philistines, when the Ark was taken, tying these two battles together. Back at that great defeat, Israel's fatal mistake was the attempt to force certainty, to contain the unknowable God of Knowings through the Ark. Saul, scrambling for the Ark and Urim, even as the war rages around him, is stuck in the same conception,.  Saul's indecisiveness in this battle is a perfect mirror of his previous failure to stand fast: both point to lack of negative capability; a breakdown of faith. The king is here exposed as stunted, unable to respond in the moment.

Even when Saul finally turns away from the priest to join the fray, he remains caught in his personal struggle. Like Jephtha before him, he tries to overcome uncertainty by making language binding--and the vow focuses wholly on himself, ignoring the need of his soldiers: “Cursed be anyone who eats any food before night falls and I take revenge on my enemies.” This self obsesisons weaknes the army, and the vow, like Jephtha's, redounds on his head, almost cutting off Saul's own bloodline. This time, the fatal consequences are headed off by the Israelites' redemptive intervention. Yet  if Saul doesn't actually kill Jonathan, he does stanch and block Jonathan's miraculous  victory, rendering it as diminished as he.

  

 

Samuel: Chapter 7

 

Loop around

and return

back to where you began

back to your heart

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The saga of the Ark's capture, which seemed to end in the previous chapter with the Ark's return, is now revealed to be part of a longer saga of twenty years of longing and displacement. For "return" (sh'v שב)--the chapter's key word--is a process. The Ark has physically returned to Israeli territory, but remains decentered, tucked away on a hill outside of national consciousness. The Philistines' "sending forth"  of the Ark undoes its physical taking, but not the distance from God that precipitated its capture.  Only after time and space become saturated with "longing" can this distance be addressed.  

The saga, which is introduced with  Samuel's "word going forth to all of Israel" can only be resolved by Samuel. Return, he tells the people, begins within: God will only return when "you return to God with all of your heart." Samuel, indeed, goes back in history, all the way back to Joshua, and his final address to the people, where he demands that they remove "the alien gods from within you" and "prepare their hearts" for God.

Israel's removal of the alien gods precipitates a second address, as Samuel calls the people together in Mitzpa (a redemption, perhaps, of the last gathering of "all" Israel in Mitzpa, which ended in civil war), which becomes a reprise of the fatal war with the Philistines--with profound differences. This time it is the Israelites rather than the Philistines who fear the "sounds" in the camp; this time, the people pray, rather than mechanically attempting to control God; this time, it is God, rather than the Israelites, who makes the noises that terrify the Philistines.  This reprise ends in victory, offering a way back, as the territory previously lost "returns" to Israel. 

The looping nature of this saga of restoration is highlighted by the location "Even HaEzer"--the "helping stone": previously introduced as the site of Israel's great defeat and the loss of the Ark,  it is here reintroduced as indicating that "God has helped us unto here". The reprise has redefined the beginning. 

Samuel: Chapter 6

 

What do you see 

making its way towards you?

Will you rise

Or will you fall?

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This chapter continues several of the leitworts of the previous chapter, repeating the thematic hand (y'd) and heavy-honor (k'v'd). Yet the root k'v'd, which previously echoed the despairing "honor is lost from Israel" of the defeated Israelites, here gains deeper resonance, stretching back all the way to the Exodus, with Pharaoh's heavy (k'v'd) heart: "Why harden you hearts as Egypt and Pharoah did" warn the Philistine magicians.

And indeed, the Philistines take heed. Now, instead of taking the Ark as they did before, they send it (sh'l'kh)--another leitword, that echoes Pharaoh's sending forth the Israelites. The power of God's hand loosens the human hand. Relinquishin the control they previously celabrated, the Philistines embody their elided shame in forever-gold, offereing it to God. 

Yet the relinquishment is not total: rather, it is a provisinal test. They  free the Ark, placing it on a wagon drawn by two nursing cows, and see if it can override the biological imperative of motherhood to make its way back (the last of the chapter's keywords), rising and fallng to Isralite terratory. This "seeing" is the last remnant of transgresive control, and remains dangerous. The Isralites, overjoyed to see the Ark coming towrads them through the fields, are punished for their casual gaze.

The story which was introduced with the declaration that "God continued to show himself to Samuel in Shilo" closes with a punishment for those who gaze on God unbiddne outside Shilo's confines.    

Samuel: Chapter 5

 

Watch for the portal

Enflamed limen

between here and there

you and me

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As the Israelites scream in despair, the Philistines triumphantly carry off the Ark of Covenant--Israel's great hope--to the Temple of Dagon. We are returned to another nadir in Israel's history, when Samson, who had "begun to redeem Israel from the Philistines," was publicly debased in Dagon's temple. Yet the intertextual link contains a hint of hope: the very triumph of the Philistines may be their downfall, bringing their temple down upon them. 

If in the previous chapter, Israel was punished when they celebrated their prowess and control over the Ark, now the Philistines' turn has come.  As in the previous chapter, the emphasis is on the word "take" lakakh, highlighting the physical manipulation of what should be sacred, beyond human ken; the human propensity to grab. The Philistines "take" the Ark from Even HaEzer, they "take" it to the Temple of Dagon, and they "take" Dagon when he topples at the foot of the Ark. 

In response, God severs Dagon's "hands". There will be no handling. The public debasment of Dagon is followed by a private debasment of the Philistened. God's "hand" spreads throughout the Philistine city in a plague (echoing the Exodus,when the "hand of God"  kills the livestock ). The Israelites had hoped for a Lord of (military) Hosts Who fights in the open, "trumpeting" the arrival the Ark to their camp, as though it were a weapon.  When the Ark finally acts against the Philistenes, it is specifically through the hidden, the invisible. The Philistines are struck with hemeroids, their most private bodily functions made public in a general outcry (homeh) that echoes Israel's despairing cry in the previous chapter. The Ark is avenged through shame, the debasement of the Philistines both elided and inscribed in the text by the difference between the written and read form of the word for "hemeroid"--read as t'horim (hemeroid), written as afli (sahdowed, dark), as though the word is too shameful to be written, but highlighted by its very absence. The "dishonor" (I-kavod) experienced by Israel in the previous chapter is countered here by the " very heavy  (kaved) hand of God".   

As in the case Samson, who carries the gates of Gaza on his back, the interaction with the Philistines, Israel's closest neighbors, revolves around liminal spaces. Dagon's severed hands and face are found on the threshold of his temple; the priests of Ashdod avoid the temple doorway; similarly, in the previous chapter, Eli dies at the entrance to the Mishkan, his neck broken when he strikes the doorpost. God here attacks the Philistines through the most hidden limen of all, the portal through which the body excretes what does not belong, a passageway between self and not-self.   The battle between Israel and the Philitenes takes place in this charged space between self and other, feeling for boundaries.

Joshua: Chapter 3

The moment of crossing 

Waters gathered

Waters dried

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"This day I will begin to magnify you in the eyes of Israel, and they will know that as I was with Moses, I will be with you" (3: 7) God declares to Joshua, as the nation prepares to cross the Jordan river into the Land. Indeed, the crossing of the river is set up as a prallel to the three of Moses' greats acts. The "three days" (3:2) days of waiting echoe the lead up to the revelation at Sinai. The splitting of the Jordan is set up as a recreation of the Splitting of the Sea. And the choice of "twelve men, a man for each tribe" (3:2) alludes the the  initial senidng forth of the spies.

Throughout, the chapter focuses on the act of crossing (a'v'r), and the liminal edges between one state at the next, the literal "edges" of the river.

This crossing that Moses could not make marks the transformation of the people of Israel from wandering nomads into a settled nation (goy). TCutting off the last vestiges of connection to Moses and the encampment he had so carefully set up, what hapens next, No longer do  the "pillar of fire" and cloud show the way. A new "path" (derekh) must be found, and this chapter picks up on the key words of the opening chapter--teh nation as a whole must learn to walk with Joshua.

The Ark of Covenant moves into prominence. Rather than being carried in the middle, as it was in teh desert, it leads the way, a physical marker that God's presence will accmpany Israel in this passing. "a living God is amongst you" (3: 10). 

The closingof the chapter, with the waters piling up on one side, while drying on the others, is a graphic presentation of this moment of transformation.]