*************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** YEHOSHUA - CHAPTERS 3,4,5 SEFER YEHOSHUA AND YETZIAT MITZRAIM Is it just 'coincidental' that Bnei Yisrael cross the Jordan River on the 10th of Nisan (see 4:19) - on the very same date on which their parents in Egypt were commanded to take their korban Pesach (see Shmot 12:1-3)?! Likewise, is it simply coincidental that Bnei Yisrael finally enter the Land of Israel 'just in time' for Pesach? Couldn't God have scheduled their crossing at a more 'convenient' time of the year? These questions reflect only two examples of the numerous parallels between the events of Yetziat Mitzraim and the events of the "knisa la'aretz" [entering the Land]. In the following shiur, we identify these parallels and discuss their significance. INTRODUCTION After describing (in chapters 3 & 4) how the twelve tribes of Israel gloriously cross the Jordan River, Sefer Yehoshua goes 'out of its way' to inform us that this event took place on the 10th of Nisan (see Yehoshua 4:19, in context of chapters 3->4). Now it is very 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 highlight the connection between this generation which is now entering the land, and the previous generation which left Egypt (and was supposed to have entered the land forty years earlier). Now, just like the process of redemption from Egypt for that first generation BEGAN on the 10th of Nisan, so too for the new generation some forty years later. Therefore, one could conclude that it was not just by coincidence that Bnei Yisrael cross the Jordan on this date. Rather, God's orchestrated these events in order that the "knisa la'aretz" [entering the land] would take place on the anniversary of the Exodus. To better appreciate this parallel and the significance of this specific date, we must take a look at the entire series of parallels between "knisa la'aretz" and Yetziat Mitzraim. We begin our shiur with the most obvious parallel - 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 prepare to enter the land and cross the Jordan, chapter five tells us how the entire nation performs "brit milah" and then offers the korban Pesach. We are also informed that this entire new generation had not performed "brit milah" during the forty years in the desert. Note how these psukim emphasize not only the connection between these two generations, but also how the new generation has come to 'replace' the first generation: "And this is how Yehoshua circumcised... ALL THE PEOPLE WHO LEFT EGYPT, the males, for all of the men or army age died in the desert. For ALL THOSE WHO LEFT EGYPT had been circumcised, but those born in the desert were not. For forty years Bnei Yisrael wandered in the desert... for they did not listen to God... [But] THEIR CHILDREN [God] REPLACED THEM, THEY were circumcised by Yehoshua..." (see 5:2-8) These psukim clearly emphasize how the new generation is now 'standing in place of' the original generation (note "heykim tachtam" in 5:6!). Considering that not only the FIRST mitzvah, but also the first collective act as a nation which Bnei Yisrael perform takes place on the tenth of Nisan (i.e. to set aside a lamb for the korban Pesach / see Shmot 12:2-3), it is quite significant that the first collective act of the new generation (i.e. to cross the Jordan led by the Aron) also takes place on this same day. Furthermore, both events serve as a preparation for offering the korban Pesach on the 14th of Nisan. This is especially important for the new generation. Let's explain why. Recall from Sefer Breishit that the two covenants which God had convened with Avraham Avinu - brit bein ha'btarim & brit milah - both include 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 /see Breishit 15:13-16). Therefore, it becomes quite significant that as soon as Bnei Yisrael enter the land, they perform specifically these two mitzvot - brit milah & korban Pesach - as 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 previous shiur on Parshat Lech L'cha which discusses the connection between brit milah & korban Pesach.] MORE PARALLELS Now that we have established a clear thematic connection between the generation of Yetziat Mitzraim and "knisa la'aretz" based on common dates, we will now make note of several other parallels which can help us better appreciate this connection. Let's start from the first chapter of the sefer and follow in order: TZEIDAH LA'DERECH Let's begin with Yehoshua's opening command to Bnei Yisrael as they prepare to cross the Jordan: "Yehoshua charged [the people]... 'hachiynu lachem TZEY'DAH' - get provisions ready - for in THREE DAYS' time you are to cross the Jordan..." (see 1:10-11) 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 - v'gam TZEIDAH lo asu lahem - and they had made no other provisions." (see Shmot 12:39) It appears that when Bnei Yisrael originally left Egypt, they were not properly prepared - not only with physical provisions - but they also lacked spiritual preparation (see Yechezkel 20:1-11 and previous shiurim on Parshiot Va'eyra & B'shalach). Back then, they also were 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). Now, Yehoshua wants to make sure that this time around Bnei Yisrael are properly prepared, both physically and spiritually, for "knisa la'aretz". This may be why he chooses specifically these words to convey his command. [Note as well how this spiritual connection (although not explicit) is alluded to by the reason which Yehoshua tells the people: "... for your are about to cross the Jordan LA'RESHET [to inherit/conquer] the land which the Lord your God has given you L'RISHTAH!" - compare with Breishit 15:7-8 to note the clear parallel with "brit bein ha'btarim".] Not only was the journey TO Har Sinai supposed to take three days, but when they travelled 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 travelled in front of them a distance of THREE DAYS to find for them a resting place." (Bamdibar 10:33) This would imply that first the ARON travelled, and Bnei Yisrael waited in preparation for three days before following the ARON on their journey towards Eretz Canaan. [See also below.] Based on these parallels, we can conclude that Yehoshua's opening command to Bnei Yisrael may serve as sort of a "tikun" [to fix] - to show that this new generation, unlike their parents, is truly ready to enter the land and establish God's nation. [One could even consider Yehoshua's spies (see chapter 2) as a sort of a "tikun" for chet ha'meraglim. Even though we explained that these spies served a totally different purpose than those described in Parshat Shlach, still, from the Torah's account of the 'meraglim" story in Parshat Devarim one could understand the report of Yehoshua's meraglim as a 'tikun" for the report of the meraglim which Moshe had sent.] VA'YHI B'NSOAH HA'ARON... Recall also from our shiurim on Sefer Bamidbar how Bnei should have travelled from Har Sinai directly to Eretz Canaan. This 'ideal' travel plan was reflected by the 'brackets' surrounding the pasuk "va'yhi b'nsoah ha'aron" (see Bamidbar 10:35-36). Had Bnei Yisrael not sinned, this is how they would have entered the land, with the "aron" travelling in front of the camp leading them in battle. Note also how the Torah had earlier described this journey as they leave Har Sinai: "They marched from 'Har Hashem' [Har Sinai]... and the ARON BRIT HASHEM [note here "brit"] travelled in front of them... va'yhi b'nsoah ha'aron - and when the ARON travelled Moshe would say Advance O' Lord..." (see Bamidbar 10:33-36) Now, forty years later (in Sefer Yehoshua), again we find the ARON leading the people as they prepare to enter the Land. This time, 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 kohahim saying: lift up the ARON and pass IN FRONT OF the people..." (see Yehoshua 3:1-4). Forty years earlier, this three day travel concluded with the sins of the "mitonnim & mitavim" (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 is Yehoshua's hope that the people will be better prepared! KRIYAT YAM SUF One of the more obvious parallels in Yehoshua to Yetziat Mitzraim 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). Even though the predicament now is quite different (there is no immediate danger to Yehoshua that requires such a miracle as was the case in Egypt), nevertheless the parallel is quite obvious. [See 3:7-8, noting how via this event, God wishes to equate Yehoshua (in the eyes of the people) to the status of Moshe as the accepted national leader.] Furthermore, in chapter 4 we find two additional parallels to Yetziat Mitzraim. First of all, God instructs Yehoshua to erect 12 stones on this site - possibly parallel to the twelve stones at Har Sinai representing the twelve tribes (see Shmot 24:5-6/ compare Yehoshua 4:8). But more interesting is Sefer Yehoshua's explanation of the purpose of these stones: "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..." [See Shmot 12:24-27, note textual parallel in Hebrew: "MAH ha'avanim ha'eyleh LACHEM?" (Yeho. 4:6) "MAH ha'avoda ha'zot LACHEM?" (Shmot 12:26) See also Devarim 5:20-24! "v'akmal"] Note also how 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!). Note as well how an additional purpose of the miracle of splitting the Jordan is to make Yehoshua great in the eyes of the people, so that the people would see that God is with him, just as He was with Moshe (see 3:7 & 4:14). This also strengthens our parallel, for Yehoshua is to lead the new generation, to take over for Moshe who had led the first generation. PESACH, MILAH, & post-MANNA Even though we have already mentioned the most obvious of parallels, i.e. of the korban Pesach itself and brit milah, the Torah adds one very significant detail immediately afterward in chapter five: "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 that same day - 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 Mitzraim. Now that Bnei Yisrael are ready to conquer the land and have crossed the Jordan river - there is no longer a need for the manna - the symbol of the life of the generation of the desert. Once they offer the korban Pesach, the new generation is now worthy of eating the produce of the land itself. [Note, the halachik reason is because "chadash" is not permitted until the day after Pesach. However, this does not take away from its symbolic significance.] THE WALLS COME TUMBLING DOWN Yet another parallel to Yetziat Mitzraim can be seen in how Yericho is defeated, which sort of completes the parallel to the splitting of the Jordan. Just like the sea formed as a wall which later collapsed, killing the Egyptians; now in a similar miraculous manner, the wall of Yericho falls as well, leading to Israel's defeat of its enemy. [See Shmot 14:22,26-29.] Furthermore, in the battle against Yericho, we find once again that the ARON is travelling in front of the nation, marching into battle. MORE TO COME In this week's shiur we have focussed primarily on the parallels in the first five chapters of Sefer Yehoshua. However, there additional parallels to the events of Yetziat Mitzraim to follow, such as Yehoshua use of his "kidon" in the war against the Ai, and Moshe's "mateh" in the battle against Amalek. [See Shmot 17:8-13 and Yehoshua 8:26.] 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 to 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 which much fulfill a goal which was 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 "knisa la'aretz' were not achieved even in the time of Yehoshua. Since then, there have been only a few 'historic windows' during which those goals could be achieved once again. In our own generation, that 'window' has been opened once again. On Pesach, as we remember the events of Yetziat Mitzraim, we should be thankful as well for that new window which has been opened, and take upon ourselves the responsibility to keep that 'window open'. ================================ QUESTIONS FOR SEFER YEHOSHUA - Chapters 5->8 The Capture of Jericho 1. At the end of Chapter Five, a malach (angel) appears to Yehoshua. Explain this based on Shmot 23:20-23 and 33:1-3. Does the malach come to tell Yehoshua more than to take off his shoes? Who gave Yehoshua the plan of how to capture Jericho? Before the malach came, how do you think he was planning to capture Jericho (why did he send spies, etc.)? (Look into Radak) 2. How many times is the number 'seven' mentioned in the plan to capture Jericho? What is the significance of this number? What message do you think Bnei Yisrael are supposed to receive? 'Who' is fighting the battle of Jericho? To whom does the booty belong? (Based on this explain pesukim 18-19). 3. What is the purpose of leaving Jericho desolate? Why does Yehoshua curse he who will rebuild the city? (Does this curse come true? Look in Melachim I Chapter 16). What is the significance of the first battle being fought almost totally by Hashem? (Relate to Devarim Chapter 9:1-7) Who does the fighting in the remaining battles of Sefer Yehoshua? Chapters 7-8 The Story of Achan and the War with Ai 4. How does Yehoshua originally plan to conquer HaAi? How do the meraglim (spies) suggest this be done? Was this a wise strategic suggestion, or did it show overconfidence in Hashem, or overconfidence in themselves? [In your answer compare the report of Meraglei Ai to that of Meraglei Yericho and relate to the population of HaAi. Be sure to look in 8:25] 5. What were the reasons for the defeat (spiritual and strategic)? Who had sinned? (Look in Chapter 7:1 and 11) What was done to correct all the reasons you mentioned above? (Carefully compare the second battle to the first!) 6. What was the significance of the sin of 'taking from the cherem (spoils)'? What was the reason for the overconfidence of the meraglim? What was the purpose of Yehoshua holding the "Kidon" during the entire battle? (Look in Chapter 8:26 and compare to the war of Moshe with Amalek). Based on your answer, explain the connection between Achan's sin and the attitude of the people (relate to question #8 above). Why does it say "Chet Yisrael" (a sin of Yisrael) if only Achan sinned?!