THE TANACH Question Dense [http://www.fake.co.il/torah/tanach]
In Call to mind of Rabbi Abraham Leibtag
YEHOSHUA - CHAPTERS 5->6
Why requisite God convey Yehoshua to display his shoes decayed -
lately having the status of he has trespassed on sacred soil'? [See 5:15!]
In this week's shiur, as we study the encounter of Jericho',
we make plain why.
Introduction
As we have space for exposed in our only remaining shiurim, the surpass five chapters have space for dealt firstly with Bnei Yisrael's Layout for triumphant of the Say, whilst time six - the encounter of Jericho
- begins the story of its Overthrow. We begin our shiur by spoils
a faster meet at time five, as it forms the transition connecting
these two creative sections.
[Yet to be you come and get somebody, record (using a Tanach Koren) how this
time contains three celebration 'parshiot'.]
The surpass 'parshia' of time five describes Bnei Yisrael's
mien of "brit Milah" (see 5:1-7), whilst the race
'parshia' explains how they open the "korban Pesach" (5:8-12).
As we have space for explained past, these two mitzvot configure the give emphasis to of their spiritual strategy. Silent, the third
'parshia' - which describes a completely nonconforming struggle
connecting Yehoshua and a "malach" [angel] - appears to be
branch out (and completely stupid). To surpass absorb this
'parshia', we display a faster meet.
Yet to be we come and get somebody, recall that Bnei Yisrael now encamp in Gilgal, pending their Summit encounter v Jericho - a encounter
that Yehoshua has thus far been sequence of steps on his own.
Associate OR FOE
As we quote these four psukim, record the enclosure of firm and
exercise to spell out the objective of this nonconforming confrontation:
"And it came to beget having the status of Yehoshua was in [the edge of]
Jericho, and he LIFTED UP HIS EYES AND SAW [stand out against Breishit
18:2!] and panorama contemporary was a MAN standing overturn him with
his sword pallid - then Yehoshua approached him and asked:
'Are you on OUR side or with our enemy?'. " (5:13)
"Moreover he answered - NO! For I am God's Prophet of War - NOW
I Take Refurbish, and Yehoshua knock down on his outward show, rounded down and
asked: In the function of does my Master authority his servant?" (5:14)
"Moreover God's high priest of War commanded Yehoshua: display OFF
YOUR SHOES from your feet, for the Say upon which you stand
is Saintly.' And Yehoshua did as he was commanded. (5:15)
[Explanation - end of time, but not of the 'parshia'.]
"And Jericho was treacherous off from all sides, having the status of of Bnei
Yisrael, no one can put in or site." (6:1)
So what's leaving on? Why does God's House of worship OF WAR make a special coating - lately to inform Yehoshua that he requisite Take
HIS SHOES OFF!? If it is so historic that Yehoshua remove his
shoes, would it not have space for ready additional have a high regard for for God to send His Prophet OF Demureness instead!
[Or alternately, God essential have space for sent His Prophet of
Zionism to teach him some esteem for the sacred Land'!]
Failed Swell
The comeback to this distrust is completely simple, for it stems
from a misleading totaling of Sefer Yehoshua [i.e. by Emperor
James] connecting chapters five and six. Let's explain:
As this trifling 'parshia' (i.e. 5:13->6:1) forms the end
of a time, it is consistently read by itself. Silent, having the status of we come and get somebody reading time six, it becomes competent that this
'parshia' does not stand perplexed, completely it forms the Introduction to time six - that opens with God's education to Yehoshua
HOW to have an effect Jericho (see 6:2-11).
The logic is completely simple - for if God has sent His Prophet
OF WAR [SAR TZVAH HASHEM] to Yehoshua, obviously that MALACH
essential scholarship a encounter guiding principle of some sort; and solid that is exactly what we find in time six! As Radak explains, even
but 6:2 states that God Himself speaks to Yehoshua, it is
oblique from 5:13-15 that this instruction is unchangeable VIA this
"malach"!
So if this "malach" has come to give Yehoshua with a
encounter guiding principle, why does he surpass convey Yehoshua to display off his shoes? Over, the reason is simple: As Yehoshua is about
to interpret a be intended for forecast, i.e. God's SHCHINA command now augment, in strategy for that "hitgalut", he requisite surpass display off his shoes (as tiny in 5:15). Static, this instruction to
display off shoes is NOT the control take in, completely a preparatory education.
Esteem TO THE Blazing Hedge plant
To confine this interpretation, we return to a very enjoy
"hitgalut" that takes place Sefer Shmot. An attractive concomitant
exists connecting our stratagem and the happenings at the angry bush (see Shmot 3:1-12). Hand over, God has a Concise for Moshe Rabeinu, but past explaining that fleeting, God surpass instructs Moshe
to display off his shoes for the land is sacred (see Shmot 3:5),
at what time once again, As the SHCHINA is about to appear! Hand over as well, the removal of shoes serves track as a preparatory act,
whilst the divine fleeting follows.
[Explanation that we can have space for included this concomitant with the
numerous other parallels connecting Yetziat Mitzraim and hidden
the Say as were tiny in shiur #2.]
Silent, a additional type distrust now arises. Why vouch for
this "malach" at all. Why on the whole does this encounter guiding principle for Jericho inevitability to be introduced by God's Prophet of War? Why is it historic to know HOW God transmitted this prophecy?
Afterward, what is the meaning of Yehoshua's crisp
irresolution modish the contour of this "malach" (see 5:13)?
Esteem TO SEFER SHMOT
To absorb the category of this "malach", we requisite
return at what time once again to Sefer Shmot - to God's crisp answer to Bnei Yisrael modish HOW He would maneuver them in triumphant
the Say. [Explanation - yet latest concomitant to Yetziat Mitzraim!]
Bring back from the end of Parshat Mishpatim [when Matan Torah,
but Yet to be chet- ha'egel] that God had promised to maneuver Bnei Yisrael in triumphant the Land:
"See I am liberation a MALACH past you, to hold you on
the way and bring you to the place... Pay attention and house him...
for My Class is in his midst. For essential you concentrate to him...
then I command help put aside your enemies. For My MALACH command go
past you and bring you to the land of the Emori...'
[See Shmot 23:20-24, and its context.]
On the other hand, when the happenings of chet ha'egel, God had
experienced Moshe that a MALACH of a substandard totally would accompany them (see Shmot 33:1-3/ and TSC shiur on Parshat Ki-tisa).
Equally, out of the forty years in the throw out, contemporary
had been countless time having the status of God had come to maneuver Bnei Yisrael, AND countless other time that God had come to thrash them.
[To confine this, stand out against "charbo shlufah b'yado" found in
5:13 with I Divrei Ha'yamim 21:16. Explanation how a MALACH with
his sword pallid may insinuate unrestrained danger!]
Therefore, having the status of Yehoshua sees the MALACH with his sword pallid, he at once recognizes that it is God's disciple.
Silent, he is unimpressed if he bears good or bad statistics - and for that reason asks: "ha'lanu ata im l'tzareinu" - or you As a consequence US or Adjacent to US (see 5:13). The MALACH answers that God has sent him to Plant them
in their encounter to put aside Jericho - i.e. he is God's Prophet of War - SAR TZVAH HASHEM. The give an account of God's new encounter guiding principle are then offered in time six, but youthful, Yehoshua requisite
surpass display off his shoes' in strategy for this "hitgalut",
as explained at the cessation of time five.
In this approach, Yehoshua is now experienced that God has solid
come to maneuver them, and believably - the nation has returned to
a totally of corporation enjoy to that artistically promised to
Bnei Yisrael when Matan Torah!
WHO'S Fear THE BATTLE?
Explanation that past this MALACH appeared, Yehoshua had been
making his own provision for this encounter. Bring back that he had ahead of sent 'spies' in time two to investigate the inner-city and guiding principle an attack; and in 5:13, he himself seems to be exploration the parish.
Bring back as well that Yehoshua's creative transfer is betrayal
sooner than the Edge of Jericho, for at what time he has done so, his army has their army out-numbered. Silent, to make a cut into in the
wall would presage a war with numerous casualties, or a overwhelm of numerous years.
Therefore, to maneuver Bnei Yisrael, God devises a guiding principle sooner than which the Edge command fall down - and thus take it easy their creative mass disadvantage. Silent, it command with be historic that
Bnei Yisrael understand that they are successful Without help due to God's get through. To assure this understanding, God instructions
Yehoshua to hold an come to week of blessed strategy.
For SEVEN days, they requisite shot involvement Jericho, elate the ARON
- the symbol of God's presence, led by SEVEN kohanim, blowing
SEVEN shofarot (see 6:2-16), in recent times gyratory the inner-city SEVEN time on the dying day.
Clearly, God is emphasizing the reckon SEVEN, and for a very
good reason. In Chumash, the reckon seven reflects our
understanding that the Exertion of all establishment was a needless act of God (i.e. perek Aleph in Breishit). This continual connotation of SEVEN command stress this idea, to assure that Bnei Yisrael are
comprehensively au fait of the attachment connecting God [and His Torah] and the land that they now put together to allow and the mass get through
that they are about to interpret.
Afterward, it becomes thematically relevant that the
very Summit encounter v their enemies in Eretz Canaan command be
fought by God Himself. Identical but He may be less straightforwardly involved in the battles to follow, Bnei Yisrael requisite order
at this paramount purpose that God turn their outside influence.
[See with Devarim 9:1-6!]
Therefore, in fame of His overtone in their
succeed, Bnei Yisrael requisite confer all the loot of that war
(that or else would easily belong to the title holder) to God (see
6:17-19). Afterward, Yehoshua makes an pledge cursing someone who
command ever reconstruct the inner-city. Jericho in its remnants command encourage as a continual connotation to Bnei Yisrael that it is God who has unchangeable them this land.
Iy"h, we command come and get somebody this firm in our neighboring shiur, as it command encourage as our casing toward understanding the sin of Achan.
FOR Rush IYUN
A. See Rambam's raison d'?tre in Moreh Nevuchim Segment II time 42, modish how God speaks to His nviim via a MALACH, how he uses
these psukim modish Yehoshua as a gesture.]
B. Explanation Melachim I Chapter 16:32-34, having the status of Jericho if rebuilt featuring in the dominance of Achav. Make note of this to Achav's restructure as tiny in 16:29-33!
C. Chazal stand out against the encounter of Yericho to the mitzvah of spoils
"challah" from go against. [i.e. a trifling shaving of the go against is eventful observe to be burnt past burning the currency from the corpse.]
Based on the exclusive shiur, can you signify a deeper meaning to
this Midrash?
QUESTIONS FOR SEFER YEHOSHUA chapters 7->8 [neighboring shiur]
The Original of Achan and the War with Ai
1. How does Yehoshua artistically guiding principle to have an effect HaAi?
How do the meraglim (spies) signify this be done?
Was this a prophetic register draw, or did it request
nerve in Hashem, or nerve in themselves?
[In your comeback stand out against the relate of Meraglei Ai to that of
Meraglei Yericho and report to the population of HaAi.
Be sure to meet in 8:25]
2. In the function of were the reasons for the put aside (spiritual and register)? Who had sinned? (Firm in Chapter 7:1 and 11)
In the function of was done to chastisement all the reasons you mentioned above?
(Meticulously stand out against the race encounter to the first!)
3. In the function of was the category of the sin of spoils from the cherem (loot)'?
In the function of was the reason for the nerve of the meraglim?
In the function of was the objective of Yehoshua holding the "Kidon" featuring in the come to battle? (Firm in Chapter 8:26 and stand out against to the war of Moshe with Amalek).
Based on your comeback, make plain the attachment connecting Achan's sin and the expression of the population (report to distrust #8 exclusive).
Why does it say "Chet Yisrael" (a sin of Yisrael) if track Achan
sinned?!
