All we want is to gather together, for friendship and feasts, with gratitude and joy. Why does so much get in the way of simple pleasures and care of each other? Then and now, human distrust gets the best of us, but sometimes, as in today’s tale, there are glimmers of hope when even the most ferocious of fanatics learns to listen and there’s one fight less in the world, with room for more reconciliation.
Joshua is an old man and his book is about to end, when a dramatic and potentially bloody conflict between the tribes he’s led to safety is solved by last minute diplomacy. This surprising tale in today’s chapter, one of the biggest dramas in this dramatic book, is about the contentious origins of what would be the synagogue - built as an alternative to the central temple in the holy land. The almost-war lays the groundwork for the religious-political tensions between Israel and the diaspora that are still felt these days.
Back in the story: Joshua’s conquest in Canaan, at least officially, is done. The two 1/2 tribes who came on from the eastern shores of the Jordan to help secure the land, now return to their families and farm across the Jordan. A moving ceremony held at Shiloh honors the moment, and their historic pledge all those years ago, now complete, to help their tribal siblings settle. As soon they get back home they make a gesture that is misunderstood- and things get angry very fast:
וַיָּבֹ֙אוּ֙ אֶל־גְּלִיל֣וֹת הַיַּרְדֵּ֔ן אֲשֶׁ֖ר בְּאֶ֣רֶץ כְּנָ֑עַן וַיִּבְנ֣וּ בְנֵי־רְאוּבֵ֣ן וּבְנֵי־גָ֡ד וַחֲצִ֣י שֵׁ֩בֶט֩ הַֽמְנַשֶּׁ֨ה שָׁ֤ם מִזְבֵּ֙חַ֙ עַל־הַיַּרְדֵּ֔ן מִזְבֵּ֥חַ גָּד֖וֹל לְמַרְאֶֽה׃
“When they settled in the eastern region of the Jordan in the land of Canaan, the Reubenites and the Gadites and the half-tribe of Manasseh built an altar there by the Jordan, a great conspicuous altar.”
For the tribes on the west side - this new altar is no less than a cause for war. Is it a competition? A declaration that both banks of the Jordan are sacred territory?
A delegation of ten tribal leaders crosses the river to find out. They are led by Phineas, the very old priest who once killed a publicly copulating pagan priestess and the Israelite leader mid zealous outburst. He has not been heard of since that incident back in the Book of Wilderness and does not have the reputation of a peacemaker. Why is he in charge of this round of talks?
But the altar builders come up with a compelling counter narrative. The altar was not built for active worship but as a replica, a witnessing device, an educational monument - to make sure that future generations growing on this side of the river will feel kinship to their families on the other side, and fidelity to those operating the original altar, on the main holy land.
Phineas the zealot is appeased. The rift is repaired, and religious war is averted. This time, anyway. They name the new altar ‘Witness’. In Hebrew - ‘Ed’.
Muki Tzur, a leading Israeli thinker, wrote “With long term thinking, a unique institution was born here: This is the future synagogue, which is not an altar, also witnessing the sacrificial system and the temple - but does not serve the same purpose. The synagogues that will begin being built after the destruction of the Jerusalem temple will be born of trauma. But this sacrifice-less altar on the river bank is not a testament to trauma based faith but to the sincere will to transmit tradition. ”
The demand for centralized religious practice, complete with financial benefits and wider circle of national adherence, will continue to challenge the jewish story throughout most of the Bible, and it’s still persistent now.
The concession in this case is a sigh of relief, but also an indication for what’s up ahead. Just a few generations ahead - the Northern and Southern kingdoms of Judah and Israel will build competing temples and palaces, and religious narratives that differ more than they define unity will eventually rip the nation into parts. Dr. Rachel Havrelock writes: “The rift between north and south endures long enough to erupt into the schism between the Galilean followers of Jesus and the Temple emissaries in Jerusalem, with ramifications for the long history of Christianity and Judaism.”
With no shortage of religious wars to fuel our frustration it is helpful to remember that at least some times religious and political leaders rise above the differences to work it out. Phineas here is transformed, at least somewhat, from warrior to negotiator. The altar stays put, and the story continues, with more civic cooperation. Havrelock sums up this optimistic moment: “In the days of Joshua, members of the People of Israel are defined as those with whom negotiation precedes attack.
Even if civil war ensues, the covenanted first step is to initiate dialogue. After such a bloody contest with the people of the land, who really has the energy for civil war? Best to accept the intergenerational pledge of allegiance. So, reconciliation becomes the outcome of the first confrontation between brothers in arms. “
Whenever we gather around altars and feasts, with old stories and new narratives - what will it take for each of us to lower the level of animosity and attrition towards others, even family and friends, and listen more deeply to the nuance of the narratives that often divide us as rivers do? What are the bridges of patience we can build between us to avert conflict and celebrate the common sacred, as forever fluid as it is? Even the old priest of pious rage in today’s chapter is transformed over time to be a peacemaker, inspired by the message of the altar of reconciliation. How about us?
Meaningful, justice focused and delicious Thanksgiving Day.
Below the Bible Belt: 929 chapters, 42 months, daily reflections: Join Rabbi Amichai’s 3+ years interactive online quest to question, queer + re-read between the lines of the entire Hebrew Bible, with daily reflections, weekly videos and monthly learning sessions. January 2022-July 2025
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"Bridges of Patience"...Amen