Amos and Hoshea: Before the Earthquake -
Lesson 8
The Prophecies of Amos: Oracles against the Nations (F)
Text file
In this lecture, we will continue our study of Amos’s oracles against the nations. In the previous chapter, we surveyed the histories of the coastal “interlopers,” the Phoenicians and the Philistines, in order to put their crimes and punishments in context. In this lecture, we will do the same with the oracle against Edom. The rationale for isolating Edom is its rich background vis-à-vis Israel, with which we will begin our survey. In addition, this oracle completes the first cycle of “long-long-short-short” speeches in Amos. Next week, we will turn to Ammon and Moav.
INTERLUDE: THE SIGNIFICANCE OF GENESIS
It is appropriate at this point to make a few observations about the importance of studying these histories. Indeed, the reader may ask why passages in Bereishit, Bamidbar, Devarim, Yehoshua and Shoftim would have significance in enhancing our understanding of the mid-8th century prophecies of Amos.
Within current traditional circles, there is broad disagreement about how to read narrative history in Tanakh. Are we to understand that the Torah and historical books of Nevi’im and Ketuvim are presenting the facts as they occurred, faithfully reproducing every nuance of a conversation between the actors? Or are we to read the narratives more as a historiosophy?
A historiosophy is a retelling of history in a manner that projects a specific message. It isn’t untrue in any way, but the manner of presentation is geared more to swaying the audience to a particular attitude and perception of events and actors than it is to “objectively” present the data. For instance, in Yehoshua 24, the leader (in what is apparently his farewell speech) conflates the history of the descent to Egypt, the Exodus and the wanderings in the desert into a few verses. Even those verses — which omit key events like the Ten Plagues and Giving of the Torah at Sinai — don’t follow the events of Shemot/ Bamidbar/ Yehoshua exactly. Much the same can be said for Yiftach’s response to the king of Ammon in Shoftim 11 and Shemuel’s speech to the people in I Shemuel 12.
Are we to read other narratives in the same way or are we to cede less and assume tighter construction? This matters when the facts of a story don’t add up. For instance, when Hagar is sent out with the “lad” in Bereishit 21 (14-19), we assume it to be Yishmael, who would be in his mid-to-late teens; yet the text presents him as a little boy whom the maidservant is then told to pick up and carry. If we assume exact history, then we might suggest (as does Rav Yoel Bin-Nun) that this boy is a son of Yishmael who is, indeed, a young child. If we are prepared to read the narrative as message-oriented, we won’t be bothered by such apparent contradictions; we would read the text as intended and see Yishmael. In other words, the text is more about how we are to view the characters and events as opposed to any objective reality about them.
If we adopt the second approach, the significance of studying foundational texts about any nation would be immediately apparent. It is vital to understand how we are to view the respective tribe/ nation in order to put the oracle of Amos into context.
Truth to tell, even if we adopt the objectivist position of biblical history, the inquiry into foundational texts is still needed. Even if we accept the facts “as is,” the text is still selective. For instance, we know the name of Sara’s maidservant (Hagar) in the abovementioned passage, but not the name of Avraham’s servant in Bereishit 24. We know what Avraham feeds his guests in Bereishit 18, but not what he eats every evening. It stands to reason that the information we are given teaches us something about the character, the location or the event being described. Therefore, whatever information the Torah chooses to give us about Ammon, for instance, is vital for our later understanding of — and attitude towards — Ammon in Amos.
Our understanding of Amos’s prophecies against any neighboring nation will be deepened and broadened by considering his audience’s attitude. When Amos accuses Aram of brutality in war, that accusation stands against the background of what the people in Shomeron already believe about Aram. When Amos accuses Philistia and Phoenicia of selling slaves to Edom, that indictment resonates with its audience because of what they already believe about these nations.
As we scroll down to what the prophet has to say to/ about Edom, the rich, textured and tortured history of relations between Yisrael and Edom informs our perception. In this case, the history goes back to our own foundations, and the tension between the twins must be considered in order to put the oracle into context. To wit, how would the 8th-century audience have heard the words “for the three sins of Edom…he pursued his brother with the sword…”? In order to gain this broader and deeper perspective, we will go back, again, to the beginning.
EDOM-EISAV: BEGINNINGS
Although we might posit the foundational text of the Edomite nation as being the prophecy given to Rivka regarding her twins in utero (25:23), the gestational passage is actually a bit earlier in Bereishit. Avraham is told by God the following about Sara: “I will bless her and I will give you a son from her; I will bless her and she will become nations, kings of peoples will emanate from her” (17:16). The verse itself carries a double message: the imminent of a single son and motherhood of nations. The second element might have been realized generations later. This is not the case; the single son she bears became the father of nations. Now let us turn to Rivka.
And God said to her: “There are two nations (goyim) in your womb, and two peoples (le’umim) will separate from your belly; people will strive against people and the older will serve the younger (ve-rav ya’avod tza’ir).”
Note that this prophecy is made up of four distinct stages:
[1][1] At least twenty, but perhaps many more; cf. my Between the Lines of the Bible, Vol. 1 (Revised), Chapter 16. [2] “Edom” is mentioned briefly in Yehoshua as a geographical marker, in Shoftim (as earlier in Shemot) in war poetry and in I Shemuel in the brief summary of Shaul’s wars (I Shemuel 14:47)
- “There are two nations in your womb” — Rivka is apprised not only that she has twins in her belly, but that each of them will found a nation.
- “Two peoples will separate from your belly” — The first clause indicates that the children will ultimately (perhaps in a later generation) become two distinct ethnocultural groups. This second clause implies that the separation will happen immediately at birth: “the first came out ruddy, all like a mantle of hair (sei’ar) …then came his brother, holding onto his heel…” There is, however, nothing in these two lines that implies contention or discord between the brothers. Indeed, the differences predicted in this stage might have been used to create a broader base of leadership of the two nations.
- “People will strive against people” — this third segment doesn’t speak about the boys themselves, rather their progeny. At some point, the descendants of these boys, now nations, will confront each other.
- “The older will serve the younger” — this phrase is equivocal. The traditional reading is countered by the cantillation marks: “ve-rav, ya’avod tza’ir,” “the older, the younger will serve.” The deliberate ambiguity of the phrase indicates they will always be in contention and one will always subdue the other. In other words, they will not wrestle to a draw, nor will one be completely vanquished by the other. When one is victorious, the other will be subjugated by him; but either one could be master at any time.
[1][1] At least twenty, but perhaps many more; cf. my Between the Lines of the Bible, Vol. 1 (Revised), Chapter 16. [2] “Edom” is mentioned briefly in Yehoshua as a geographical marker, in Shoftim (as earlier in Shemot) in war poetry and in I Shemuel in the brief summary of Shaul’s wars (I Shemuel 14:47)
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