*********************************************************** THE TANACH STUDY CENTER / [http://www.tanach.org] In Memory of Rabbi Abraham Leibtag *********************************************************** YEHOSHUA CHAPTERS 23 & 24 At first glance, the two final chapters of Sefer Yehoshua appear to be almost identical. In both, Yehoshua appears to be making a final address to the nation, encouraging them to complete the conquest of the land and to follow all the laws of the Torah. However, when taking a closer look, each chapter is very different! In this week's shiur, we will discuss what is special about each chapter and why they form the conclusion of the Sefer. INTRODUCTION In several previous instances, Sefer Yehoshua has already noted that the conquest of the land (even though it had been quite successful) remained incomplete. For example, many areas of Eretz Canaan still remained unsettled, especially along the coastal plain, in Emek Yizrael [the Jezreel valley], and in the north. [See 13:1-6, 18:1-7, in contrast with 21:41-43.] Therefore, it is quite understandable why Yehoshua's farewell speech (see 23:2 & 14) would include a strong reminder to the nation that much land remains to be conquered and settled (see 23:4-5,9-10). Furthermore, it is also understandable why Yehoshua must remind the nation once again to be meticulous in keeping all of the laws of the Torah (see 23:6-8,11-16). And in essence, that is what Yehoshua's speech in chapter 23 is all about. In contrast, Yehoshua's speech in chapter 24 is quite complicated, and hence will become the primary focus of our shiur. A 'REPEAT' OF SEFER DEVARIM As you review Yehoshua chapter 23, note the numerous parallels to earlier psukim in Chumash, and especially to certain sections in Sefer Devarim. [If you want to 'cheat', see Daat Mikra for a complete list.] The reason why is quite simple. Just as Moshe Rabeinu (in Sefer Devarim) had delivered a final speech to Bnei Yisrael, imploring the new generation to fulfill the unfulfilled aspirations of the previous generation; Yehoshua delivers a very similar type speech. For example, note the final pasuk of chapter 23, noting that it is almost a direct quote of Devarim 11:17 (it should sound familiar since it is part of daily kriyat shma). Yehoshua concludes his speech with a very strong reminder that Bnei Yisrael's fate will be a direct function of their deeds. Another significant parallel is found in the introductory pasuk of chapter 23. As you read this pasuk, it should 'ring a bell': "And it came to pass after many years, AFTER GOD HAD GIVEN THEM REST FROM THEIR ENEMIES THAT SURROUNDED THEM, and Yehoshua was old..." Anyone familiar with Sefer Devarim immediately notes the parallel to Devarim chapter 12, where Moshe Rabeinu explains to Bnei Yisrael concerning the proper time to build the permanent Bet Ha'mikdash: "And when you cross the Jordan and settle the land that God is giving you to inherit, and HE WILL GIVE YOU REST FROM YOUR ENEMIES THAT SURROUND YOU, and you will be secure. Then you should bring your sacrifices to the place that God has chosen to make His Name known..." (see 12:10-11) To appreciate the thematic importance of this parallel, recall that the primary topic of Devarim chapter twelve was God's commandment for Bnei Yisrael to establish a permanent site for the Temple ["ha'makom asher yivchar Hashem l'shaken SHMO sham" / see 12:1-20 & TSC shiur on Parshat Reay]. However, in 12:10, the Torah emphasized that this Temple could be established only after Bnei Yisrael would achieve a very high level of 'peace and security' (see 12:10 in its context). Furthermore, chapter also served as an introduction to the long list of specific mitzvot that Bnei Yisrael must keep as they establish their nation upon entering the land. [See Devarim 12:1 (& 5:1 & 6:1), note parallel to 23:2!] Hence, this parallel between Yehoshua 23:1 and Devarim 12:10 may hint to the fact that this level had almost been attained during Yehoshua's time (only "v'yishavtem betach" is still missing!), and it was now Yehoshua's last hope that the next generation would soon achieve that ultimate goal. [From this perspective, Sefer Shoftim presents a tragedy, for despite Yehoshua's hopes, that goal was never achieved during that entire time period. Recall that it was only several hundred years later during the time period of David and Shlomo that the Bet Ha'Mikdash was finally established (note parallel to II Shmuel 7:1). Note also the parallel phrase "ish ha'yashar b'einav" in both Devarim 12:8 and the final pasuk of Sefer Shoftim! Iy"h, we will discuss this in our shiurim on Sefer Shoftim.] After this introductory pasuk, we are told how Yehoshua gathers the entire nation (note 23:2), first reminding them to appreciate the assistance that they have received thus far from Hashem, and therefore should reciprocate by following His laws (see 23:3-13). He concludes his speech by reminding the nation that should they not obey God, they should expect trouble in their new land. In summary, Yehoshua's 'good-bye' speech in chapter 23 beautifully reflects Bnei Yisrael's current situation, and the encouragement that they need to hear. Now, for chapter 24. WHAT'S GOING ON? When you read chapter 24, you'll immediately notice the bizarre nature of Yehoshua's presentation. After a short review of the numerous examples of God's salvation since the time of the Exodus (see 24:1-14), Yehoshua then offers Bnei Yisrael the option of choosing another god! "[And Yehoshua said...] if it is bad in your eyes to worship God, CHOOSE for yourselves today the god that you wish, be it the gods that your forefathers worshiped in Mesopotamia ("ever ha'nahar") or the gods of the Emorites that you are dwelling in their land; but I and MY FAMILY will worship Hashem." (see 24:15) To complicate matters, even after the nation refuses this 'generous' offer (see 24:16-18), Yehoshua again attempts to discourage them from worshiping God: "And Yehoshua said to the people: You will not be able to worship Hashem, for He is a holy God, He is zealous and will not forgive you any of your sins. As soon as you will leave Hashem and worship other gods, He will bring evil upon you and destroy you..." (24:19) Even though the entire Tanach is replete with prophetic rebuke, never do we find an example such as this, where a prophet offers Bnei Yisrael the CHOICE to worship another god, and then actively encourages them NOT to accept Hashem! But this is only one of the many problems that confront us in chapter 24. Let's review this chapter, noting these problems: 24:1 / WHY IN SHECHEM? Why do Bnei Yisrael gather in Shechem? Would it not have made more sense for them to gather in Shilo, at the site of the Mishkan, just as they had gathered there in chapter 18? Why are the "elders, leaders, and judges" singled out, to stand before God, and what is the meaning of "va'yityatzvu lfnei ha'ELOKIM"? How do they stand in front of God, i.e. what is representing God in Shechem? 24:2-13 / WHY THIS HISTORY LESSON? Why does Yehoshua begin this speech with a review of Am Yisrael's history, and why does he begin this review specifically from Terach? Furthermore, why is the story of Matan Torah left out of this historical review? 24:14-24 / THE STRANGE 'OFFER' THAT 'THEY DON'T HAVE TO BE JEWISH'! As we explained above, why does Yehoshua give the people the choice whether or not they want to accept God, and why does he encourage them NOT to accept Him? 24:25-26 / A NEW COVENANT Why does Yehoshua convene a new covenant with Bnei Yisrael at this time? Furthermore, what is the meaning of the "chok u'mishpat" that he puts before them in Shechem? And finally, the last phrase is packed with problems: What specifically does Yehoshua write down in this SEFER TORAT ELOKIM? Why does he erect a giant stone, and place it under the 'ALAH'? What is this 'ALAH'? A tree (like ALON or AYLAH)? What is this MIKDASH HASHEM in Shechem? What's it doing there? 24:29-33 / THE CONCLUSION These psukim form a logical ending of the Sefer. Nonetheless, the mention of the burial of Yosef's bones at this time begs explanation. As you can see, chapter 24 is quite complicated. In an attempt to answer these questions, we must return (as usual) to our study of Chumash, to both Sefer Breishit AND Sefer Devarim. We'll presentwo approaches (that complement one another). Our first approach will be more thematic, while the second will be based on numerous textual parallels. APRROACH #1 - 'FREE WILL' ACCEPTANCE The most basic approach to our primary question [i.e. Yehoshua's offer that Bnei Yisrael don't need to accept God] is simply to understand Yehoshua as playing what we call 'the devil's advocate'. Surely, he does not really intend to allow anyone who so desires to just 'leave the religion'; rather his intention is to allow Bnei Yisrael to affirm their willful acceptance of God's covenant. This 'offer' could be significant, for up until now, even though Bnei Yisrael had already accepted God's covenant in the desert, one could understand that original acceptance as 'forced'. Recall that at Har Sinai, Bnei Yisrael are dependent on God for their survival in the desert. Furthermore, they had just witnessed numerous supernatural events. And finally, had they not accepted God's covenant, they may fear that they would have been left to perish in the desert (or forced to return on their own to Egypt and slavery). Now their situation is different. Bnei Yisrael have conquered the land and live securely, and are no longer in need of daily miracles. Therefore, now that the "kibush" is complete, Yehoshua wants to give them a chance to accept the covenant one last time - but this time out of total free will. This interpretation explains why at the conclusion of this dialogue, Yehoshua actually convenes a formal covenant between God and Bnei Yisrael (see 24:25). It also explains why Yehoshua begins this speech (in 24:3-14) with specifically a selective review of examples of God's military salvation of Bnei Yisrael. As we explained, up until now they may have accepted God only because of His miracles. Now they are given a chance to accept His covenant even though they are no longer in need of His immediate assistance. [Note, this explains why Yehoshua's short historical review in 24:3-14 does NOT include the story of Matan Torah. The reason why is simple: for it is not a complete historical review, rather a selective list of examples of God's military assistance. (Read these psukim carefully to verify this point. Btw, this solves many of the problems raised by Bible critics concerning the lack of any mention of Matan Torah in this chapter.)] Even though this approach is the simplest and answers our primary question, many of the other questions still remain. For example: What would have happened had Bnei Yisrael answered NO? Wasn't Yehoshua taking a major 'risk'? Why does this gathering takes place in Shechem. What is the "chok u'mishpat" and MIKDASH in Shechem? APRROACH #2 - BRIT HAR EIVAL Another approach is to suggest that this gathering may have taken place at an earlier time, i.e. when Bnei Yisrael gathered at Har Eival as detailed earlier in Yehoshua 8:30-35 (after their victory over Ha'AI). Recall that God had already commanded Bnei Yisrael in Sefer Devarim that Yehoshua was to gather the nation at Har Eival to accept the covenant and read the 'blessings & curses' of the Tochacha (as detailed in Parshat Ki-tavo). In other words, Yehoshua's speech in chapter 24 is nothing new; but rather his implementation of God's original commandment to perform a covenantal ceremony on Har Eival upon entering the land. If so, this would explain the opening pasuk of chapter 24, where Yehoshua calls upon the "shvatim, zkeinim, rashim & shoftim" to stand before God. Compare 24:1 to the opening psukim of Parshat NITZAVIM (see Devarim 29:9-11), and you'll notice almost the exact same wording. Notice there as well the purpose of this gathering - to enter a covenant (and an ALAH) - and compare with Yehoshua 24:25-26! [While you're at it, compare 24:27 with Devarim 30:19-20, the closing psukim of that unit in Sefer Devarim.] [I recommend that before you continue, you review Devarim 11:22-12:1, 27:1-26, 28:69, 29:9-16, & 30:19-20. As you read these psukim, attempt to relate them to the questions in chapter 24 that we noted above.] First of all, this parallel beautifully explains why this gathering takes place in Shechem. Recall that Shechem is located in the valley, between Har Eival and Har Grizim. To support this, note the Torah's directions concerning how to find this spot (see Devarim 11:29-32). There we are told that the site for this ceremony is located next to ALON MOREH (see 29:30). But recall from Sefer Breishit (in regard to Avraham Avinu's first aliyah to Eretz Canaan) that ALON MOREH is the same area as Shechem (see Breishit 12:6) and the very site where Avraham Avinu built his first MIZBAYACH. And even more significant, this is the very spot where God first promised Avraham Avinu: "l'zaracha e'tayn et ha'ARETZ ha'zot" - to your offspring I am giving this land! At this important time in Jewish history, that promise has now (finally) been fulfilled. This interpretation can also help us explain why Yehoshua erects the large stone as a witness under the 'ALAH' near the MIKDASH in Shechem (see Yehoshua 24:26). The site where Yehoshua makes the covenant may be the original ALON MOREH, or at least the site of Avraham's MIZBAYACH (see Breishit 12:6), which can also be referred to as a MIKDASH. Recall as well that later on Yaakov himself also builds a MIZBAYACH in Shechem (see 33:18-20), following in the footsteps of Avraham when he first returned from Exile. This may be the very reason why God commanded Bnei Yisrael to perform this ceremony near Shechem, to model their entry into the land of Israel after that of their forefathers. ["maase avot siman la'banim"] Furthermore, later on in Sefer Breishit, when Yaakov returns to his mizbayach in Shechem /see Breishit 35:1-7), we find once again numerous parallels to Yehoshua chapter 24. Note Yaakov's commandment to the people with him to "rid themselves of their idols" (see 35:2, compare Yehoshua 24:23!). Note as well that Yaakov buried these idols under the 'AYLAH' tree in Shechem! This may be the very same AYLAH tree that Yehoshua 24:26 refers to. This parallel may also be very significant, for now that the land is conquered, the next step for the nation should be to 'move on' from Shechem to Bet-el - to build the Bet Elokim "baMAKOM asher yivchar Hashem" (see Devarim chapter 12 / that immediately follows this mitzvah in 11:26-32!). However, before Bnei Yisrael can proceed towards this next step, they must first affirm their acceptance of God's covenant and rid themselves of their idols, just as Yaakov had done before he 'moved up' to Bet-el. [As we mentioned above, this aliyah to Bet-el and the construction of the Bet Ha'Mikdah should have happened in Sefer Shoftim, but doesn't! Instead, it only takes place in the time of David ha'melech! In this manner, this closing chapter of Yehoshua sets the stage for the 'tragic' nature of Sefer Shoftim.] Finally, this interpretation not only explains the covenant mentioned in 24:25, but also the "chok u'mishpat" that Yehoshua teaches at that time (see 24:25). Recall from our study of Sefer Devarim, how the "chukim u'mishpatim" section of Sefer Devarim begins precisely at this point, in Devarim 11:32 and 12:1! Recall as well that these "chukim u'mishpatim" describes the specific laws that Bnei Yisrael must keep in order to establish a "goy kadosh" - God's special nation - in the land. Furthermore, this also explains the large stone that Yehoshua erects, as well as what he writes down in this Sefer Torah Elokim (see again 24:26). Simply compare this pasuk to God's original commandment Devarim 27:1-8, and you'll immediately notice the parallel. [btw, there is one more very interesting parallel to Shechem in this chapter, which is worth noting. Note in Yehoshua's historical review, he mentions that God has given you this land - "lo 'bcharbcha, v'lo b'kashtecha" (see 24:12). This immediately reminds of Yaakov's promise to Yosef that he has given him "SHECHEM echad al achecha, asher la'kachti b'CHARBI u'b'KASHTI!" (see Breishit 48:22, and especially Rashbam and Ramban on that pasuk, who explain that Bnei Yisrael later capture the land b'zchut Yaakov!) - "v'akmal".] ONE LAST PROBLEM There remains however a major problem in our interpretation thus far. If Yehoshua's speech was indeed part of the ceremony at Har Eival, why isn't it recorded together with the details of that ceremony in 8:30-35? In other words, chapter 24 should have been recorded together with 8:30-35! Theoretically, we could invert this question, and suggest possibly that the Brit at Har Eival (as recorded in 8:30-35) actually may have taken place took place at this time (of chapter 24), i.e. at the conclusion of the "kibush". [Note, this may explain the future tense in "az YIVNEH Yehoshua mizbayach b'har Eival (see 8:30). Note also the parallel of 'who' is present - between 24:1 & 8:33.] One could suggest that two aspects of the same event are recorded at two different points in the Sefer. Yehoshua's speech at this ceremony is recorded at the conclusion of the Sefer to form an epilogue, to emphasize how Bnei Yisrael's conquest of the land constituted the divine fulfillment of God's original promise to Avraham Avinu (from Parshat Lech L'cha). It also serves as an appropriate transition to what will (or should have) take place in Sefer Shoftim. Therefore, thematically it forms a very appropriate conclusion. [Note, that in the same manner, the Sefer also concludes with the story of the burial of Yosef's bones in SHECHEM (see 24:32). Here again we find a thematically significant concluding remark, relating back to Sefer Breishit - in fact to the final two psukim of Sefer Breishit!] On the other hand, the MIZBAYACH aspect of that ceremony was recorded earlier in chapter 8 to thematically connect the MIZBAYACH on Har Eival to the next MIZBAYACH that Avraham Avinu had erected upon his arrival afterward between Bet El and Ha'AI. Since chapter 8 had recorded Bnei Yisrael's military victory over Ha'Ai and Bet-el, and considering that this was the very site where Avraham built a MIZBAYACH and first called out in God's Name (see Breishit 12:7-8, compare carefully and note Rashi!), Sefer Yehoshua may have chosen to record this aspect of that event at this time. You may also have noticed that the aspect of the ceremony at Har Eival in 8:30-35 is very similar to the mitzvah of HAKHEL (compare carefully with Devarim 31:1-13!). Ideally, the mitzvah of HAKHEL is supposed to be performed in the Bet ha'Mikdash, that will later be built (at least thematically speaking) in Bet- el. However, now the ceremony must take place at Har Eival, because the Mikdash has not been built yet. Nonetheless, Sefer Yehoshua records this event immediately after Bnei Yisrael conquer Bet-el, the site where Avraham first called out in God's Name - the primary purpose of the Bet Ha'Mikdash that will later be built. Finally, it should also be noted that even though Har Eival and Shechem are two different sites, they are located in close proximity. Furthermore, considering that at Brit Har Eival, half the tribes stand on Har Eival and half the tribes stand on Har Grizim (see Devarim 11:29), that puts Shechem smack in the middle - for it is located in between these two mountains. Finally, considering that Bnei Yisrael's population is several million, most likely Bnei Yisrael (as a nation) are standing in both areas at the same time. In closing, I must admit that our approach still leaves many questions unanswered (but at least we tried). As usual, comments and criticism (in support or to refute) are welcome. FOR FURTHER IYUN ---------------- APRROACH #3 - 'MASS CONVERSION' There is one other possible explanation for chapter 24, also a bit 'far fetched', but definitely most interesting; one that I heard many years ago in a shiur from Rav Yoel Bin Nun. [I didn't take notes then, but I'll try to reconstruct what I remember.] Rav Yoel pointed out several similarities between chapter 24 and the process of "giyur" (the conversion of a non-jew to Judiasm). Before "giyur", we are instructed to first 'discourage' conversion, because accepting Judiasm entails tremendous responsibilities, and hence, if not followed properly includes terrible punishment. Yehoshua's 'offer' (quoted above) that the people gathered in Shechem don't need to accept Hashem, and his suggestion that it may be an unwise choice to do so, would reflect this type of discouragement (typical of conversion). Add this point to the fact that Yehoshua's delivers this speech specifically in the city of Shechem, a city that definitely existed in Yehoshua's time period, yet the Bible never records any conquest in that area. [Shechem is not even listed in the list of the thirty-one kings that Yehoshua defeated in chapter twelve.] This suggests that there may have been a local population in the Shechem area that was at peace with Bnei Yisrael, to whom Yehoshua now gave the option of conversion. There may have been others as well in Eretz Canaan, possibly descendants of the proselytes that Avraham Avinu had converted several hundred years earlier. [See Breishit 12:5 -"et ha'nefesh asher asu b'Charan" - and Rashi on that pasuk.] There may also been many other individuals who had 'latched on' to Bnei Yisrael in the interim (like the "erev rav"), and possibly all of these 'non-affiliates' were asked to gather in Shechem. If so, this would explain why Yehoshua's begins his speech with a reference specifically to Terach, and the idol worship from that time period (see 24:2-3 & 24:14-15!). It also explains why Yehoshua begins his historical overview from the time of the Avot (see 24:2-5), as well as Yehoshua's 'generous' offer that if they prefer, they need not worship God at all! [See 24:15. Note also the amazing parallel to the story of Yaakov and Shechem between 24:23 and Breishit 35:2, as well as 24:26 to Breishit 35:4!] This could also explain why the perek only begins by noting that the tribes of Israel gathered in Shechem, but possibly not the entire nation. Even though 24:1 suggests that the entire nation gathered, comparing 24:1 to the gathering in 23:1-2 suggests that only the tribal leaders (and elders) may have gathered in Shechem, to serve witness to this 'mass conversion' ceremony that was taking place. Again, these are only points that I recall from a shiur many years ago. Most probably, there were other proofs in support that I have forgotten. The major problem with this theory, is that such an important point, i.e. that a "giyur" process is taking place, should have been mentioned more explicitly.