Parashah (wa-Yeishev); Amos 2.6—3.9; About tragedies and their cause.

From the Parashah name wa-Yeishev (then (lit. and) he settled) [Source: www.netzarim.co.il]

(im-ti′h^әyëh râ•âh′ b^ә-ir, wa-י--ה lo âs•âh′; if there shall be adversity in a city, then has י--ה not done it?).

(Note: contrary to the apparent contradiction in English, there is no conflict with the passage in T^әhil•im′ 92.16: ולא עלתה בו.)

Throughout the ages commentators have debated how this passage should be understood. Artscroll, based on the opinions of many Sages, interprets it as a rhetorical question implying fatalism: "Can there be evil in a city that י--הhasn't caused?"

All commentators base their opinions on their analysis of the introductory p^әsuq•im′ (2-5). None, however, have noted the necessary relationships in the grouping of parallels; and the logical grouping of parallels is essential to grasping the intent.

The parable is given in pasuq 4-5:

• "Does the adult male lion roar in the forest, when it has no prey, (i.e., י--ה roars His warnings from His Place, of the dangers of not repenting from a•veir•ot′ of Tor•âh′, yet He Himself has victimized no one);
  
• Does a lion cub gives its voice from its den, without having seized something? (Do the nevi•im′ prophesy from within the Jewish community, without cause?)
  
• Does a bird fall in a ground net that has no trigger? (Would there be any victims if there were no danger consequent to transgressing Tor•âh′?)
  
• But a net springing up from the dirt, doesn't it trap absolutely?" (But the dangers inherent in failing to be alarmed by the warnings of the nevi•im′ are absolute.)
  

Then the pasuq being analyzed may be understood:

• "If the sho•phâr′ is blown in the city, לא יחרדו (lo yekheradu; won't quake, i.e. take alarm) the kindred? (If the n^әvi•im′ prophesy warning won't the kindred quake?)
  
• Then if evil befall the city isn't it י--ה Who has done?" (Then when evil befalls the transgressing city, isn't י--ה who has caused?)
  

The next pâ•suq′ stipulates that this is "Because י--ה won't do a matter unless He has [first] revealed His secret to His n^әviy•im′. Therefore, unless a tragedy has been preceded by a warning from a Nâ•vi′ of י--ה, specifying the implementation of the particular tragedy unless the potential victims make teshuvah, it cannot be י--ה Who has done/made that !

Khareid•im′ (quakers, tremblers; ultra-Orthodox Jews who emulate 19^th dress and life styles) cite this verse as proof that when something evil befalls fellow Jews it is, therefore (because of this pâ•suq′), because the victims and/or their families and friends have been transgressing Tor•âh′. Their charges cause enormous additional pain to victims, families and friends already in great pain from some tragedy.

Is that what this pâ•suq′ means? A thunderous "no" is in order because such an interpretation contradicts Ta•na"kh′: Tz^әphanyah 3.5 and T^әhil•im′ 92.16.

In the Hebrew, there is no "it" at the end of the sentence. "It" must be understood from the context.

What י--ה makes/does is specified in the above pâ•suq′ by its context, and that can only be either the preceding clause of the same pâ•suq′ or both the preceding and subsequent pâ•suq′.

In the first case, the only possible interpretation consistent with Tz^әphanyah 3.5 and T^әhil•im′ 92.16 is that י--ה does/makes the adversity only after foretelling it through His n^әviy•im′.

In the remaining case, the previous and subsequent pâ•suq′ both require the warning by His Nâ•vi′, to whom He has revealed the decree of the impending punishment, before the tragedy. Therefore, the only possible interpretation consistent with Tz^әphanyah 3.5 and T^әhil•im′ 92.16 is that י--ה does/makes the warning of the sho•phâr′ by means of His Nâ•vi′ before the tragedy.

Thus, in either case, it isn't י--ה Who has brought the tragedy upon the victims unless there has been a forewarning by His Nâ•vi′.

Thus, the logical integrity of י--ה, throughout Ta•na"kh′, is maintained.

Prefacing these pesuq•im′ [verses], in p^әsuq•im′ 2-3, we find also a statement of particular interest to B^әnei No′akh: י--ה says to B^әnei Yisraeil (explicitly excluding B^әnei No′akh): "Only you have I known from all of the families of the earth, therefore I will supervise you, with all of your misdemeanors. And will two walk together without having appointed it?"