************************************************************* THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag Shiurim in Chumash & Navi by Menachem Leibtag ************************************************************* Yehoshua - chapters 5 & 6 The 'first' battle in the Land of Canaan Who fought the 'battle of Jericho'? According to the popular song - it was Joshua. According to Sefer Yehoshua, as we will see in the following shiur, it’s a rather tricky question - but very significant! INTRODUCTION As you probably remember, towards the end of chapter five, an angel appears unto Yehoshua - instructing him to 'take his shoes off', while informing him that he had trespassed on 'holy soil' (see 5:15). Surely, the land of Israel is 'holy' - but why does God send this information via an angel who identifies himself as God's Minister of War? Furthermore, Yehoshua has already spent several days in the Land of Israel; if the entire land is holy, why wasn't he instructed to take off his shoes at an earlier time? Finally, why is only Yehoshua commanded to do so; how about the rest of the nation? Obviously, there must be a deeper reason for Yehoshua's need to 'take of his shoes'. To uncover that reason, and how this event relates to the 'battle of Jericho', we begin our shiur with a study of the transition from chapter five to chapter six. THE TRANSITION As we have noted in our previous shiurim, the first five chapters of Sefer Yehoshua deal primarily with Bnei Yisrael’s 'preparation' for conquering the Land; while the story of the actual conquest begins in chapter 6 (and continues through chapter 12). With this in mind, let's take a closer look at the transition between these two sections. Using a Tanach Koren (or similar type of Tanach), note how chapter 5 divides into four 'parshiot'. After its opening sentence, which forms its own 'parshia' (see 5:1 and last week's shiur), each of the next three 'parshiot' correspond to separate topics: The first 'parshia' (5:2-8) describes how Bnei Yisrael performed "brit milah" after crossing the Jordan, while the second parshia (5:9-12) describes how they offered the korban Pesach. These two topics could definitely be considered part of Bnei Yisrael's 'preparation for conquest' (they could even be considered the spiritual 'highlight' of this preparation) - and hence belong in the first section of the book. However, the third parshia (5:13-15 & 6:1), which describes a rather strange confrontation between Yehoshua and an angel, appears to be totally unconnected to these first two topics, and rather pointless when read by itself. To understand its thematic importance, it must be read together with, and as an integral part of chapter six. Let's explain why. FRIEND OR FOE Recall that Bnei Yisrael (at this point in Sefer Yehoshua) are now encamped in Gilgal, awaiting their very first battle after crossing the Jordan River, i.e. battle against Jericho. Thus far, it seems as though Yehoshua has been making his own plans for how to take the city, as reflected in his 'sending the spies' , as detailed in chapter two. This also seems to be the reason why he is presently standing outside Jericho, as we are told in the first pasuk of this 'parshia': "And it came to pass when Yehoshua was in [the outskirts of] Jericho, and he lifted up his eyes and saw, and behold there was a MAN standing opposite him with his sword drawn - then Yehoshua approached him and asked: Are you on OUR side, or with our enemy?" (see 5:13) It appears as though Yehoshua is planning a strategy to attack Jericho, when he meets this person; and hence inquires regarding his identity. But when this 'person' answers his question, Yehoshua immediately realizes that this 'person' is actually an angel sent by God: "Then he answered - NO! For I am God’s Minister of War ["sar tzevah Hashem"] - NOW I have come, and Yehoshua fell on his face, bowed down and asked: What does my master command his servant?" (see 5:14) As Yehoshua immediately understood that this angel, who now identifies himself as God's Minister of War, has been sent by God to tell him something regarding this forthcoming battle - Yehoshua immediately wants to know what that message is. But to our surprise, even though this angel is described twice as God's War Minister, his only message appears to be a command for Yehoshua to take off his shoes: "Then God’s minister of War commanded Yehoshua: ‘TAKE OFF YOUR SHOES from your feet, for the Land upon which you stand is HOLY.’ And Yehoshua did as he was commanded. (See 5:15, noting how it concludes the chapter but not the 'parshia'!) What is going on? Why does God’s MINSTER OF WAR make this special appearance? Simply to inform Yehoshua that he must take off his shoes? If it was so important that Yehoshua remove his shoes, would it not have made more sense for God to send His 'Minister of Etiquette' instead? (Or alternately, God could have sent His 'Minister of Zionism' to teach Yehoshua some respect for the holyland!) POOR DIVISION The reason why this section appears to be so 'pointless' is simply due to the chapter division (that considers 5:15 then end of a chapter). However, if we read 5:13-15 as part of the same narrative that continues into chapter six, everything will make a lot more sense. To understand how, first read 6:1 - noting how Sefer Yehoshua interjects a short 'parenthetical' statement, providing us with important background information: "And Jericho was closed off from all sides, because of Bnei Yisrael, no one could enter or leave." (see 6:1, noting how it is actually part of the same parshia with 5:13-15) Then the narrative continues, as God's Minister of War, speaking on behalf of God, provides Yehoshua with a rather complex battle plan for HOW to conquer the city: "And Hashem said unto Yehoshua: 'See, I have given Jericho into your hand... you shall compass the city, all the men of war, going about the city once. Thus you shall do six days... And seven priests shall bear seven rams' horns before the ark; and the seventh day you shall compass the city seven times.... when they make a long blast with the ram's horn... and the wall of the city will fall down flat, and the people shall go up..." (see 6:2-6) [In essence, we are simply suggesting that chapter six should have begun with 5:13.] The logic is quite simple: if God sent His MINISTER OF WAR to Yehoshua, obviously we should expect for that angel to present a battle plan of some sort; and indeed that is precisely what we find in Chapter 6! As Radak explains, even though 6:2 states that God spoke to Yehoshua, it is implicit from 5:13-15 that this commandment was given via this "malach"! But if the angel had really come to provide Yehoshua with a battle plan, why must he first tell Yehoshua to take off his shoes? Again, the reason is simple: Because Yehoshua was about to receive a direct prophecy from God, he must take off his shoes as preparation for that “hitgalut” (revelation). Nonetheless, the commandment to take off shoes was NOT the main message, but merely a preparatory instruction. JUST LIKE THE BURNING BUSH To support this interpretation, we need only note the obvious parallel that exists between our narrative and the events at the 'burning bush' (see Shmot 3:1-12). There, like here, God had a 'mission' that he wanted to deliver to Moshe Rabeinu (see 3:10). However, before explaining that mission, a "malach" first appears to Moshe (see 3:2!), instructing him to take off his shoes 'for the land upon which he was standing was holy' (see Shmot 3:5). There as well, the removal of shoes served only as a preparatory act, as Moshe needed to prepare himself to hear God's message that followed. As you probably noticed, our discussion thus far has been rather technical; i.e. we have explained how the closing psukim of chapter five make more sense if they are read together with chapter six. However, a fundamental question now arises: why does Sefer Yehoshua find it so important to mention this "malach" at all? Furthermore, why does God find it necessary to provide Yehoshua with this 'battle plan' for Jericho. Or stated more bluntly - why does God decide to intervene at this time? BACK TO SEFER SHMOT To appreciate the significance of this "malach", we must return once again to Sefer Shmot - to God’s original promise to Bnei Yisrael concerning HOW He would assist them in conquering the Land. Recall from the end of Parshat Mishpatim (after Matan Torah, but BEFORE chet ha’egel) that God had promised to assist Bnei Yisrael in conquering the Land: "Behold I am sending a MALACH before you, to guard you on the way and bring you to the place... Beware and obey him... for My Name is in his midst. For should you listen to him... then I will help defeat your enemies. For My MALACH will go before you and bring you to the [land of] the Emori..." (SEE Shmot 23:20-24, note also its context.) On the other hand, after the events of chet ha’egel, God had informed Moshe that a MALACH of a 'lower level' would accompany them (see Shmot 33:1-3 & TSC shiur on Ki-tisa). Similarly, throughout the forty years in the desert, there had been numerous times when God had come to assist Bnei Yisrael, and numerous other times that He had come to punish them. [Also, compare “charbo shlufah b’yado” in 5:13 with I Divrei Ha’yamim 21:16. Note that a MALACH with his sword drawn may portend forthcoming danger!] Therefore, when Yehoshua saw the malach with his sword drawn, he may have already realized that this person was actually a "malach" sent by God. However, he was unsure if this messenger came bearing good or bad tidings, and hence asked: “ha’lanu ata im l’tzareinu” – are you WITH US or AGAINST US (5:13). The malach answered that he was "sar tzevah Hashem" – God’s Minister of War, implying that he has been sent to HELP Bnei Yisrael in their battle against Jericho. One could even suggest that the fact that God has sent a "malach" to help Yehoshua implies that the relationship between God and Bnei Yisrael has returned to the level originally promised after Matan Torah! Just as God had promised, He will assist them in their conquest of the Land. But as we explained in our introductory shiur - only after Bnei Yisrael first take an initiative. Now, we must attempt to understand why God has chosen this specific battle plan, i.e. to assist the capture of Jericho in a miraculous manner. WHO’S FIGHTING THE BATTLE? As we have already noted several times, before this "malach" appeared, Yehoshua had been making his own preparations for the battle. From a military perspective, it seems that Yehoshua’s primary concern would be breaking through the WALL of Jericho. [Once he had done so, his own army would have Jericho's army out-numbered.] However, to make a breach in the wall would require storming and climbing it; and hence a battle that would surely cause many casualties. Therefore, to assist Bnei Yisrael, God devised a plan through which the wall would fall down - and thus remove their primary military disadvantage. However, it was also important that Bnei Yisrael understand that they were victorious ONLY due to God’s assistance. To assure this understanding, God commanded Yehoshua to conduct an entire week of 'spiritual preparation'. For SEVEN days, they had to walk around Jericho, carrying the ARON - the symbol of God’s presence - led by SEVEN kohanim, blowing SEVEN shofarot (6:2-16), and circling the city SEVEN times on the final day. Clearly, God was emphasizing the number SEVEN, and for a very good reason. In Chumash, the number seven reflects our understanding that the Creation of all nature was a willful act of God (see Bereishit Perek Aleph). This constant reminder of SEVEN would stress this point, to assure that Bnei Yisrael remain fully aware of the connection between God (and His Torah), the Land that they now prepared to inherit, and the military assistance they were about to receive. Furthermore, it was thematically significant that God Himself would fight the very FIRST battle against their enemies in Eretz Canaan. Even though He may be less openly involved in the battles to follow, Bnei Yisrael needed to recognize at this initial stage that God controls their destiny. (See also Devarim 9:1-6.) Therefore, to assure that Bnei Yisrael truly recognize God's Hand in this victory, they are commanded to dedicate all the spoils of that war (that would normally belong to the victor) to God (6:17-19). Furthermore, Yehoshua made an oath cursing anyone who would ever rebuild the city. Jericho in its ruins would serve as a constant reminder to Bnei Yisrael that it was God who had given them this land. In this sense, Joshua didn't fight the battle of Jericho, rather it was God who did the primary fighting - by taking down the wall. As this was the first battle, it was important to impress upon the nation (via the miracle) that their war against the nations of Canaan was God's war. The ensuing battles would require a higher level of their own involvement, but this battle 'set the tone'; and hence its special laws regarding the booty, and not rebuilding the city. Was this message fully understood by the people? We'll discuss that topic in the next shiur, as we study the sin of Achan and Bnei Yisrael's defeat in their next battle. ================================ FOR FURTHER IYUN A. See Rambam’s explanation in Moreh Nevuchim Part II Chapter 42, concerning how God speaks to His prophets via a MALACH, and how he uses these psukim concerning Yehoshua as a proof. B. Note Melachim I Chapter 16:33-34, which relates that Jericho was rebuilt during the reign of Achav. Relate this to Achav’s “reform” as detailed in 16:29-33! C. Chazal compare the battle of Jericho to the mitzvah of taking “challah” from dough (a small piece of the dough is placed aside to be burnt before baking the bread from the remainder.) Based on the above shiur, can you suggest a deeper meaning to this Midrash?