************************************************************* THE TANACH STUDY CENTER [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag Shiurim in Chumash & Navi by Menachem Leibtag ************************************************************* Yehoshua - chapters 3, 4, & 5 It doesn't take great imagination to notice the parallel between the story of crossing the Jordan River in Sefer Yehoshua and the story of crossing the Red Sea in Sefer Shmot. However, despite their similarities, one critical difference sets them apart. At the Red Sea, the people of Israel had their 'backs to the wall', i.e. they were in imminent danger of an Egyptian attack, with nowhere to turn. To save them from that predicament, God performed the miracle of splitting the Red Sea. By contrast, when Bnei Yisrael are encamped in Arvot Moav and prepare to cross the Jordan River, they are not under attack, nor do they face any imminent danger - they simply need to get across the river! To do so, they could have used one or more of the existing crossing points (or they could have built a new one). [As anyone who has seen the Jordan River knows, you don't need a miracle to cross it! Certainly, the two spies who crossed the River didn't need a miracle to do so. In fact, Sefer Yehoshua makes reference to those crossing points, known as the "ma'abrot" (see 2:7).] Nonetheless, God provides Bnei Yisrael with what appears to be an 'unnecessary miracle' to help them cross the river. So if Bnei Yisrael could have crossed the river without a miracle- why was it necessary? Certainly it saved them some time, but is that why God needs to perform a miracle, to save the nation a few hours of 'crossing time'? In the following shiur, we will discuss how this miracle served to help solve many other problems, both military and spiritual, that faced Am Yisrael at that time! SCARING THE ENEMY One of Yehoshua's greatest fears was the possibility that all of the nations of Canaan would join forces together and attack him, especially once Bnei Yisrael would cross the Jordan. Had they done so, Bnei Yisrael's army would have been heavily 'out-numbered', and the likely outcome - a terrible defeat. It is likely that this concern may have been one of the underlying reasons for Bnei Yisrael's plan to launch their attack from the east (i.e. via the Jordan River valley - which was more sparsely populated). Recall how their previous attempt (forty years earlier) to enter from the south was quickly thwarted by a joint forces of Amalekites, Canaanites and Emories (see Bamidbar 14:45 & Devarim 1:44 - i.e. the story of the 'ma'apilim'). Given Yericho's relative isolation from the rest of the country, the other city-states were less likely to immediately rally to their assistance. Nevertheless, that possibility remained one of Yehoshua's primary military concerns, as sooner or later, they would join forces and mount a counter- attack. By considering this reasonable fear, we can better appreciate the importance of the miracle of the Jordan River - for it essentially stalled any such plans for those nations to gather. In fact, this very point is emphasized by the summary section of this entire unit: "And it came to pass, when all the kings of the Amorites... and all the kings of the Canaanites, that were by the sea, heard how Hashem had dried up the waters of the Jordan from before Bnei Yisrael, until they were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel" (see 5:1) In other words, the news of this miracle spread quickly, leaving such a strong impression on the nations of Canaan that they no longer considered the option of gathering against Israel (at least not yet). It should be noted that the chapter division, which considers the above verse as the opening line of chapter five is rather misleading. Based on our analysis, it would make more sense to consider 5:1 as the 'finale' of chapter four, rather than the opening topic of chapter five. [Note as well how 5:1 forms it own 'parshia' - thus highlighting its thematic importance - which provides additional support that pasuk should be considered a 'finale'. In fact, it would make most sense to consider from 3:1 thru 5:1 as one complete literary unit, as this entire unit describes the miracle of the Jordan River.] But this impact upon the morale of the nations of Canaan is only one of the many reasons that Sefer Yehoshua provides for this miracle. Before we explore the other reasons, let's take this opportunity to discuss a tangential, yet very important question: WHY DON'T THEY SURRENDER? If the nations of Canaan are indeed so impressed by this miracle, why don’t they simply admit their belief in the God of Israel, or at least surrender to Yehoshua's army? To understand why, we must consider how these polytheistic societies understood the concept of 'gods'. In monotheistic societies, either someone believes in God, or they don't. In contrast, a polytheistic society believes in many gods; not only gods of nature [like the Sun god, moon god, rain god, fertility god, etc.) but also in patron type gods that look over a specific nation. In this sense, one could speak of the god of Moav, and the god of Edom, or the god of Aram etc. - or as Moshe once explained to Pharaoh - the 'God of the Ivrim', after Pharaoh claims that he has never heard of a deity named Havaya (see Shmot 5:3 in contrast to 5:1-2). We posit that the nations of Canaan recognized that there was a 'god of Israel', not the one and only all powerful God, rather a patron god who watched over this wandering nation. A god who every once in while may perform some great miracle, but most of the time remains rather dormant. Therefore, when they hear the miracle of the Jordan River, they are convinced that this 'god' is presently very actively protecting his people - but they aren't sure how long it will take until he 'goes back to sleep'. [Recall that in their eyes, this god of Israel had been sleeping for the past forty years.] Hence the nations of Canaan prefer to 'wait it out' - not to attack now - but rather wait until they are quite sure that god this god of the Hebrews would no longer intervene, or possibly when their own gods would muster up enough strength to fight back. To support this understanding, note how Yehoshua states his greatest worry (in his prayer to God) after Bnei Yisrael's first military defeat (in the hands of ha'Ai): And Joshua said: Oh, Lord, what shall I say, after that Israel has turned their backs before their enemies! For when the Canaanites and all the inhabitants of the land hear of it, they will surround and attack us, and cut off our name from the earth; and what will you do for Your great name? (see 7:8-9) From this prayer, it's rather obvious that Yehoshua is afraid (and rightly so) that as soon as the news gets out that Bnei Yisrael are now 'vulnerable', the nations of Canaan will quickly grab this opportunity to attack them. The details of that event can certainly help us appreciate the primary purpose of the miracle of the Jordan River - God is providing logistical support that will enable Yehoshua to proceed with his military campaign. But how does this miracle fit in with the underlying theme of Sefer Yehoshua, as discussed in our previous two shiurim? WHO TOOK THE INITIATIVE? One could suggest that the presentation of the events in Sefer Yehoshua may be emphasizing how God's decision to provide this miracle came only after Yehoshua had taken the first steps on his own. For example, note how chapter one explains how the officers first charged the people to prepare for crossing the Jordan River (see 1:10-12), without any mention of the forthcoming miracle - then, only later on in chapter three, and only after describing how those three days had passed (see 3:1-4), are we informed of the miracle - as Yehoshua instructs the people to prepare for the miracle that they are about to witness (see 3:7-8). Similarly, Yehoshua first sends spies (see chapter 2) to collect military information to plan a 'natural' strategy for the conquest of Yericho. Only afterward, God intervenes with His miracle of the Jordan River, and later on with the miracle of the 'walls of Jericho'. One could suggest that God's miraculous intervention only begins after Yehoshua and the people have taken their own initiative. In other words, first Yehoshua plans for crossing the Jordan and attacking Yericho through natural means - in this manner, Bnei Yisrael have taken the first step; only afterward - God intervenes and provides His divine assistance. [Recall that we had based this thematic approach on Devarim 11:22-25 - especially on the pasuk: "wherever your feet will walk, I will give to you....". Note the phrase "kapot raglayim" in Devarim 11:24 and its parallel in Yehoshua 3:13 and 4:18.] A MULTI-PURPOSE MIRACLE There is a very interesting difference between how the book describes the purpose of this miracle to the reader, in contrast with how God explains the purpose of this miracle to Yehoshua and the people. As we noted above, the book explains to the reader that this miracle caused the nations of Canaan to stop any plan of a joint attack (see again 5:1). However, earlier in chapter three - God first explains to Yehoshua a different reason for this miracle: "This day will I begin to make you great in the eyes of all Israel, that they should know that just as I was with Moshe, so I will be with you." (see 3:7) And then, only a few psukim later, when Yehoshua prepares the people so that they are ready to witness this miracle, he explains to them a very different reason: "Hereby you shall know that the living God is among you, and that He will without fail drive out from before you the Canaanite... " (see 3:10-13) Later on, we find yet another reason for this miracle - for the need of future generations, and for ALL nations. After God's commandment to erect a monument from these stones etc., Yehoshua explains to the people as follows: 'When your children shall ask their fathers in time to come, saying: What mean these stones? You shall let your children know, saying: Israel came over this Jordan on dry land - for God had dried up the waters of Jordan from before you, until you were passed over, as Hashem your God did to the Red Sea, which He dried up from before us, until we were passed over - so that all the peoples of the earth may know the hand of God, that it is mighty; that you may fear God for ever" (see 4:21-25). Clearly, God had much to gain by performing this miracle, yet each group needs to be told what is most relevant to them. Yehoshua - as he himself needs encouragement ["chizuk"] - for he now has the formidable job of taking over for Moshe Rabeinu - is told how this miracle will help him attain the respect and confidence of the nation. · Am Yisrael - as they are terribly worried if they will be able to conquer the nations of Canaan - are told how this miracle will prove to them that God will indeed assist them in their conquest. · Future Generations - as they may not be privy to such miracles - need a monument to be reminded that God had been instrumental in the conquest of the Land, and hence are indebted to keep His Laws in a manner that all the nations of the world will recognize God. · the Reader of Sefer Yehoshua - as he may doubt if God indeed fully kept His promise to help Bnei Yisrael conquer the land - needs to know that God did keep His promise, and went out of His way to help Bnei Yisrael conquer the land (once they took their own initiative). Stopping the waters of the Jordan River was indeed a miracle that served many purposes - even though it was not needed for Bnei Yisrael to get across the river! We should also note several other details in chapters three and four that can help us appreciate the effect of this miracle. First of all, the focus upon the kohanim [priests] who carry the Aron [ark of the Covenant] as they lead the way into the Jordan River emphasizes to the nation the very purpose for why they are entering the Land - to become God's people. Furthermore, the Aron - representing the God of Israel and His covenant with His people at Har Sinai - being held in place by the kohanim (in the riverbed), while the entire nation passes by - will certainly leave a very strong impression and remind the soldiers (and the entire nation) towards what purpose God is leading them into this Land. [Similarly, immediately after they cross the river, the nation will perform brit milah and offer the korban Pesach - the topic of chapter five!] Now that we have discussed how this miracle is different than the miracle of crossing the Red Sea, the second section of our shiur will focus on why they are similar, and the thematic parallel between this event and many other events in Sefer Shmot and Sefer Yehoshua. THE PARALLELS IN YEHOSHUA TO YETZIAT MITZRAYIM Is it just coincidental that Bnei Yisrael crossed the Jordan River on the 10th of Nissan (see 4:19), the very same date on which their parents in Egypt were commanded to take the lamb in preparation for the korban Pesach (see Shmot 12:1- 3)?! Similarly, could it simply be coincidental that Bnei Yisrael finally entered the Land of Israel 'just in time' for Pesach? Couldn’t God have scheduled their journey at a more 'convenient' time of the year? These questions reflect only two examples of the numerous parallels between the events of Yetziat Mitzrayim and the events of the "knissa la-aretz" (entering the Land). In Part Two of our shiur, we identify these parallels and discuss their significance. A SPECIAL DATE After describing (in chapters 3 and 4) how the twelve tribes of Israel gloriously crossed the Jordan River, Sefer Yehoshua goes out of its way to inform us that this event took place on the 10th of Nissan (Yehoshua 4:19). Now, it is quite rare for Tanach to record the specific date of any event. Therefore, if a date is mentioned, it suggests a thematic connection. In our specific case, the thematic connection is quite obvious: by mentioning this date, the Navi wishes to compare and contrast this generation, which is now entering the land, with the previous generation, which had left Egypt (and was supposed to have entered the land forty years earlier). Hence, it was not by coincidence that Bnei Yisrael crossed the Jordan on the tenth of Nissan. Rather, God orchestrated these events in order that "knissa la-aretz" [entering the Land] would take place specifically on the anniversary of the Exodus! Just as the process of redemption from Egypt began on the 10th of Nissan with the people being involved in a mitzvah of preparation, so too for the second generation (forty years later). And this is only one of many parallels between knissa la- aretz and Yetziat Mitzrayim - the most obvious - the offering of the Korban Pesach immediately after Bnei Yisrael cross the Jordan River. PESACH & MILAH After the first four chapters of Sefer Yehoshua discuss how Bnei Yisrael prepared to enter the land and then miraculously crossed the Jordan River, Chapter 5 tells us how the entire nation performed "brit milah" and then offered the korban Pesach. We are also informed that this generation had not performed "brit milah" during the forty years in the desert. Note that these psukim emphasize the connection between these two generations, and the fact that the new generation has come to "replace" the first generation: "And this is how Yehoshua circumcised: ALL THE PEOPLE WHO LEFT EGYPT, the males, all of the men of army age died in the desert. For ALL THOSE WHO LEFT [EGYPT] had been circumcised, but those born in the desert were not circumcised. For forty years Bnei Yisrael wandered in the desert... for they did not listen to God... [But] [God] REPLACED THEM [with] THEIR CHILDREN, THEY were circumcised by Yehoshua..." (5:4-7). These psukim clearly emphasize the idea that the second generation is now "standing in place of" the original generation (Note specifically "hekim tachtam" in 5:6!). Considering that the first collective act as a nation which Bnei Yisrael performed (i.e. to set aside a lamb for the korban Pesach - see Shmot 12:2-3) took place on the tenth of Nissan, it is quite significant that the first collective act of this second generation (i.e. to cross the Jordan led by the Aron) also took place on this same day. Furthermore, both events (the taking of the lamb and the crossing of the Jordan River) served as a preparation for offering the Korban Pesach on the 14th of Nissan. This is especially important for the new generation. Let’s explain why. Recall from Sefer Bereishit that the two covenants that God had made with Avraham Avinu, brit bein ha-btarim and brit milah, both included God’s promise of the Land to His offspring. Recall also our explanation in Sefer Shmot that the original korban Pesach in Egypt came to thank God for His fulfillment of brit bein ha-btarim (which foresaw Am Yisrael’s redemption from slavery in Egypt). Therefore, the performance of specifically these two mitzvot - brit milah & korban Pesach - is quite significant, for they both serve as eternal reminders of God’s covenant with the Avot, and hence, the purpose of the Land which God is now giving to them! [See TSC shiur on Parshat Lech Lecha, which discusses the connection between brit milah & korban Pesach.] MORE PARALLELS Starting from the first chapter, let's list these and other parallels between these two events: TZEIDAH LA-DERECH Recall Yehoshua’s opening command to Bnei Yisrael as they prepared to cross the Jordan: "Yehoshua charged [the people]...get provisions ready ("hachiynu lachem TZEIDAH") for in THREE DAYS time you are to cross the Jordan..." (1:11) Note the interesting parallel in the Torah’s account of how Bnei Yisrael left Egypt: "And they baked their dough as MATZA, for it was unleavened, since they were driven out of Egypt and could not delay, and they had made no other provisions ("ve-gam TZEIDAH lo asu lahem")." (Shmot 12:39) It appears that when Bnei Yisrael originally left Egypt, they were not properly prepared. This was not only true regarding their lack of physical provisions. They were also not ready spiritually (see Yechezkel 20:1-11, and previous TSC shiurim on Parshiot Va’eira and Beshalach). Back then, they were also supposed to have taken a THREE-DAY journey (to Har Sinai) to worship God in the desert (see Shmot 5:3, etc.). In the end, this trip took them almost seven weeks instead (because they were not properly prepared). This time, Yehoshua wanted to make sure that Bnei Yisrael were properly prepared, both physically and spiritually, for knissa la- aretz. This may be why he chose specifically these words to convey his command. Not only was the journey TO Har Sinai supposed to take three days, but also when they traveled FROM Har Sinai - the ARON led the journey by a THREE-DAY distance: "They marched from Har Hashem a distance of THREE days... and the ARON BRIT HASHEM traveled in front of them a distance of THREE DAYS to find for them a resting place." (Bamidbar 10:33) This would imply that first the ARON traveled, and Bnei Yisrael waited in preparation for three days before following the ARON on their journey towards Eretz Canaan. Based on these parallels, we can conclude that Yehoshua’s opening command to Bnei Yisrael may serve as sort of a "tikkun" (an act performed to "fix" a previous error) - in order to ensure that this new generation, unlike their parents’, be truly ready to enter the Land and establish God’s Nation. [One could even consider the spies sent by Yehoshua (see chapter 2) as a sort of a "tikkun" for chet ha-meraglim. It is true, as we have explained, that these spies served a totally different purpose than those sent by Moshe. Nevertheless, based on a careful reading of the Torah’s account of the "meraglim" story in Parshat Devarim, one could understand the report of Yehoshua’s meraglim [2:24] as a "tikkun" for the report of the meraglim that Moshe had sent.)] VA-YEHI BI-NSO'AH HA-ARON... Recall also from our shiurim on Sefer Bamidbar that Bnei Yisrael were supposed to have traveled from Har Sinai directly to Eretz Canaan. This ideal "travel plan" was reflected by the "brackets" surrounding the psukim of "va-yehi bi-nso'ah ha- aron" (Bamidbar 10:35-36). Had Bnei Yisrael not sinned, this is how they would have entered the land, with the Aron traveling in front of the camp leading them in battle. Note also how the Torah had earlier described this journey as they left Har Sinai: "They marched from ‘Har Hashem’ (Har Sinai)... and the ARON BRIT HASHEM (note here the use of the term "brit"!) traveled in front of them...and when the ARON traveled ("va-yehi bi-nso'ah ha-aron") Moshe would say ‘Advance O’ Lord...’" (Bamidbar 10:33-35) Now, forty years later (in Sefer Yehoshua), again we find the ARON leading the people as they prepare to enter the Land. This time, it is as they prepare to cross the Jordan River: "And after THREE DAYS the officers charged the people saying: ‘when you see the ARON BRIT HASHEM... (again note "brit") then you get up and follow after it...’ And Yehoshua charged the kohanim saying: lift up the ARON HA- BRIT and pass IN FRONT OF the people..." (Yehoshua 3:2- 6). Forty years earlier, the three-day travel concluded with the sins of the "mit'onenim" and "mit’avim" (see Bamidbar 11:1- 5), which eventually led to the sin of the meraglim and their punishment to wander the desert for forty years. This time, it was Yehoshua’s hope that the people would be better prepared! KRIYAT YAM SUF One of the more obvious parallels to Yetziat Mitzrayim in Sefer Yehoshua is the splitting of the waters of the Jordan, which is obviously parallel to the splitting of the Red Sea ("Kriyat Yam Suf - see Shmot chapters 14-15). The situation was now quite different (there was no immediate danger to Yehoshua that required a miracle - quite unlike the case at the Red Sea). The fact that God chose nevertheless to split the waters miraculously makes the parallel quite obvious (the pasuk says this explicitly in 4:23). Furthermore, in chapter 4 we find two additional parallels to Yetziat Mitzrayim. First of all, God instructed Yehoshua (4:1-3, see also 8-9) to erect 12 stones on this site - possibly parallel to the twelve stones at Har Sinai, which represented the twelve tribes (Shmot 24:4). Furthermore, Sefer Yehoshua’s explanation of the purpose of these stones is even more interesting: "When your children will ASK you tomorrow saying: ‘What is the meaning of these stones for you?’ Then you shall tell them..." (Yehoshua 4:6-7) This question and answer between the son and father immediately reminds us of the "four sons" and the parallel psukim in Sefer Shmot: "And when you enter the land... you shall observe this rite (of offering korban Pesach). And when your CHILDREN ASK you: ‘WHAT is the meaning of this rite?’ - you shall say..." (12:26-27) Specifically, note the textual parallel in the Hebrew words of these two psukim: "MAH ha-avanim ha-eileh LACHEM?" (Yehoshua 4:6) "MAH ha-avoda ha-zot LACHEM?" (Shmot 12:26) Note also that this question is repeated once again at the end of the chapter (see Yehoshua 4:21-24). Again, this is very similar to the repetition of the questions by the children in Sefer Shmot (see Shmot 13:8 and 13:14-15!). Finally, an additional purpose of the miracle of splitting the Jordan was to make Yehoshua great in the eyes of the people, so that the people would see that God was with him, just as He was with Moshe (see 3:7 & 4:14). This also strengthens our interpretation of the parallel. Yehoshua was to lead the second generation, to take over for Moshe who had led the first generation. PESACH, MILAH, AND MANNA We have already mentioned the most obvious parallels. There are, however, several more subtle ones. For example, the Torah adds one very significant detail in Chapter 5: "On the day after the PESACH offering, on that very day, [Bnei Yisrael] ate from the produce of the Land, MATZOT and parched grain. On the next day, when [Bnei Yisrael] ate from the produce of the Land, the manna stopped. Bnei Yisrael did not receive any more manna; that year they ate from the produce of Eretz Canaan." (5:11-12) Here we find a contrasting parallel to Yetziat Mitzrayim. Now that Bnei Yisrael were ready to conquer the land and had crossed the Jordan River, there was no longer a need for the manna - the symbol of Bnei Yisrael’s life in the desert. Once they offered the korban Pesach, the new generation was worthy of eating the produce of the land itself. (The halachic reason why the manna stopped specifically on "macharat haPesach" is because "chadash" is not permitted until then. However, this does not take away from its symbolic significance.) THE WALLS COME TUMBLING DOWN Yet another subtle parallel to Yetziat Mitzrayim can be seen in how Jericho was defeated, which symbolically completes the parallel of the splitting of the Jordan. Just as the sea formed as a WALL (Shmot 14:22, 29) which later collapsed, killing the Egyptians; now in a similarly miraculous manner, the wall of Jericho fell as well, leading to Israel’s defeat of its enemy. Furthermore, in the battle against Jericho, we find once again that the ARON traveled in front of the nation, marching into battle. MORE TO COME In this shiur we have focused primarily on the parallels in the first five chapters of Sefer Yehoshua. However, there are additional parallels to the events of Yetziat Mitzrayim to follow, such as Yehoshua’s use of his "kidon" in the war against the Ai, and Moshe’s "mateh" in the battle against Amalek. (See Shmot 17:9 and Yehoshua 8:18, 26.) There is also an obvious parallel to Matan Torah and Har Sinai in 8:30- 35, when Yehoshua takes the entire nation to Har Eival to offer korbanot and teach them the Torah. IY"H, we will deal with these parallels in the shiurim that follow. A LESSON FOR TODAY? What is the purpose of these parallels? One could suggest that the Navi wishes to emphasize the challenge facing a generation that needed to fulfill a task originally destined for an earlier generation. That new generation must learn from the mistakes of their ancestors in order to rise to that challenge properly. Even though the generation of Yehoshua was more successful than the generation of Moshe, for they did finally enter the land, the ultimate goals of "knissa la-aretz" were not achieved even in the time of Yehoshua. Since then, there have been only a few "historic windows of opportunity" during which those goals could be achieved once again. In our own generation, that "window" has been opened once again. Each day, as we remember the events of Yetziat Mitzrayim, we should be thankful as well for that new window opportunity which has been opened, and take upon ourselves the responsibility to keep that window open.